60 20 2502 https://exhibits.lgbtran.org/files/original/44127c5516c863968172284cba14039e.jpg 62a7e58dcab64cc92529e277e93656bd Person An individual. Text Any textual data included in the document Randle R. "Rick" Mixon boarded a train in Boise, Idaho, in September 1965, bound for New York City and Columbia College. He rode with a half-dozen other boys recruited from Idaho. Along with the new metal trunk that held most of his meager worldly possessions, Rick carried a secret: he had known for some time, maybe all his conscious life, that he was attracted to males. There was little or no language for such thoughts and feelings in the environment in which he grew up. Boise of the late '50s and '60s was culturally conservative and was trying to live down the taint of the "Boys of Boise" scandal, in which it had been alleged but never proven that a group of prominent community men had engaged in sexual activity with high school boys. Rick's sense of self was complicated by having been born and raised in the church. His father was a Baptist preacher from Louisiana who served churches in Kansas, California and Idaho before his death at 47, when Rick was 17. Rick had a sense that he was called to ministry, but being a teenager at the time of his father's death left him confused about his place in the world. Even before he entered college, his mother had him on mailing lists for a number of seminaries so he could "finish his father's work." With a young person's natural tendency to reach for independence, in addition to struggling with some of his personal circumstances, Rick decided that entering the ministry was the last thing he would do. Though he did not "come out" during his college years, Rick did discover a wider world of cultural diversity and was challenged to think in ways he had never imagined possible. Not a particularly distinguished student, he sometimes says that he majored in glee club and New York City. By his senior year, he was on a fourth major and realizing that he had neglected to prepare himself for graduate school or a career. What he did know was--his anti-ministerial stance notwithstanding--whenever he chose a paper topic, it invariably turned to issues related to theology, faith, Christian ethics and the church. During his senior year, he gave in to the inevitable and attended a "weekend on the ministry" at Crozer Seminary (Martin Luther King Jr.'s alma mater), which was then located in the Philadelphia area. He discovered that intellectual inquiry and challenging social and cultural analysis were going on in those hallowed halls right alongside the study of theology, church history and the Bible. 　 Even with the modern gay movement unfolding in Greenwich Village, Rick knew he wanted to be in the San Francisco Bay area, so after graduating from Columbia in 1969, he moved to Berkeley and entered the American Baptist Seminary of the West to prepare for ministry. Naïve at the time, he gave little consideration to the conflict between pursuing this career and his emerging sexuality. He split them into separate compartments and kept the door between the compartments under lock and key. Rick flourished in seminary, serving as student representative to the Board of Trustees and as student body president. He was one of a handful of students who really wanted to pursue parish ministry in 1969, when many students were enrolling in theological training to avoid the draft and to pursue "alternate ministries" such as counseling and social work. He served for 15 months as a full-time intern at the First Baptist Church of Seattle. There he first met gay friends and the door between his carefully separated "compartments" began to creak open. He realized that he might be able to integrate his sexuality with the rest of his life, but it seemed obvious that this would not happen in the American Baptist Churches of the early 1970s. He decided to finish seminary but not pursue ministry as a profession. Rick helped to found American Baptists Concerned in 1973 (the "lesbian, gay, bisexual, transgendered, intersex, queer, questioning and allies" movement within the American Baptist Churches/USA), and served as co-chair and staff person of the group for some 20 years. In the early 90s, that group spun off the Association of Welcoming and Affirming Baptists, an organization of now more than 70 congregations that formally identify themselves as being welcoming to and affirming of persons with a range of sexual identities. After graduation from seminary and spending time exploring theater as an alternate career, Rick made a solitary car trip from Berkeley to Boise to visit family, to Seattle to visit friends, and back to Berkeley. It was on that journey that he realized he was running away from his call to ministry. One of his classmates was Bill Johnson, the first openly gay person ordained in the United Church of Christ. Given what he had learned in seminary about the need for trust in sustaining faith communities, it seemed fundamentally wrong to attempt to lead such a community without being honest about his full identity. Also, he knew he had not been given the "gift of celibacy" and believed it would be absurd to try to hide what would become his most important human relationship from any faith community he might serve. In fall 1973, Rick approached the pastor of the Lakeshore Avenue Baptist Church in Oakland, California, where he had worked as a seminarian and was a member, and asked to be ordained by that congregation. He had chosen this church and its pastor because they had consistently preached and practiced inclusivity through the years and they were integrated racially. The pastor, Rodney R. Romney, greeted Rick warmly until he added that he wanted to pursue ordination as an openly gay man. Despite some initial reluctance to take on this battle, the pastor and the congregation eventually saw it as the logical consequence of everything they believed in and stood for. For the next 23 years, this congregation (not unanimously) supported Rick's call to ministry and on three occasions presented his name to a regional ordination council of the American Baptist Churches of the West. Each time the congregation's desire to ordain Rick was rebuffed by the region on narrow votes. In the last such vote in 1995, a majority supported his ordination, but by then the rules had been amended to require a two-thirds majority. At that point Lakeshore Avenue Baptist Church decided to proceed with ordination at the local level. (In Baptist polity it is technically the local congregation that is the ordaining body.) On a hot June Sunday--San Francisco Gay Pride Day--in 1996, Rick was ordained. The decision of Lakeshore Church was supported in various ways by another 25 Baptist congregations from around the country, making it more than a local ordination in a significant sense. Rick was likely the first openly gay Baptist to be ordained (though, with the great diversity within Baptist circles, this is difficult to verify). Though ordained, opportunities to serve were few and far between. Years earlier Rick had obtained a master's degree in counseling from California State University-Hayward and a California state marriage and family therapist license in 1991 in order to support himself.　He also earned a Ph.D. in religion and psychology from the Graduate Theological Union in Berkeley in 1995. During these years he worked as a psychotherapist and adjunct faculty at Holy Names College (Oakland), Pacific School of Religion (Berkeley) and Saybrook Graduate School in Humanistic Psychology (San Francisco.) In 2000, Rick was called as interim pastor of Dolores Street Baptist Church in San Francisco where he served for 13 months. In March 2004, he left the Bay Area after 35 years to assume the interim pastorate of the First Baptist Church of Granville, Ohio, where he served for 2.5 years. In July of 2006 he became Senior Pastor of the First Baptist Church of Palo Alto, Calif., where he continues to serve. He has continued his witness for lgbtq&q folks over the years, recently speaking out against Proposition 8 which opposed same sex marriage in California and serving on an Arcus Foundation funded planning group to strengthen the witness to and for lgbtq&q people within the Alliance of Baptists, the Baptist Peace Fellowship of North America, the Association of Welcoming and Affirming Baptists and the wider Baptist world. Currently, he serves on the boards of the Council of Churches of Santa Clara County, the board of the Alliance of Baptists, on which he chairs the Ecumenical and Interfaith Relations Committee, and the Pacific Coast Baptist Association, which he serves as President. He also sings with The Choral Project in San Jose. Publications include "Response to ‘The Bible and Sexuality’: Reflections" in The American Baptist Quarterly, Volume XII, Number 4, December 1993 and "Pastoral Care of Gay Men" in The Care of Men, Christie Cozad Neuger and James Newton Poling, editors, Abingdon, 1997. (This biographical statement provided by Rick Mixon and was adapted from an article published in Columbia College Today May 2005) Biographical Text Randle R. "Rick" Mixon boarded a train in Boise, Idaho, in September 1965, bound for New York City and Columbia College. He rode with a half-dozen other boys recruited from Idaho. Along with the new metal trunk that held most of his meager worldly possessions, Rick carried a secret: he had known for some time, maybe all his conscious life, that he was attracted to males. There was little or no language for such thoughts and feelings in the environment in which he grew up. Boise of the late '50s and '60s was culturally conservative and was trying to live down the taint of the "Boys of Boise" scandal, in which it had been alleged but never proven that a group of prominent community men had engaged in sexual activity with high school boys. Rick's sense of self was complicated by having been born and raised in the church. His father was a Baptist preacher from Louisiana who served churches in Kansas, California and Idaho before his death at 47, when Rick was 17. Rick had a sense that he was called to ministry, but being a teenager at the time of his father's death left him confused about his place in the world. Even before he entered college, his mother had him on mailing lists for a number of seminaries so he could "finish his father's work." With a young person's natural tendency to reach for independence, in addition to struggling with some of his personal circumstances, Rick decided that entering the ministry was the last thing he would do. Though he did not "come out" during his college years, Rick did discover a wider world of cultural diversity and was challenged to think in ways he had never imagined possible. Not a particularly distinguished student, he sometimes says that he majored in glee club and New York City. By his senior year, he was on a fourth major and realizing that he had neglected to prepare himself for graduate school or a career. What he did know was--his anti-ministerial stance notwithstanding--whenever he chose a paper topic, it invariably turned to issues related to theology, faith, Christian ethics and the church. During his senior year, he gave in to the inevitable and attended a "weekend on the ministry" at Crozer Seminary (Martin Luther King Jr.'s alma mater), which was then located in the Philadelphia area. He discovered that intellectual inquiry and challenging social and cultural analysis were going on in those hallowed halls right alongside the study of theology, church history and the Bible. 　 Even with the modern gay movement unfolding in Greenwich Village, Rick knew he wanted to be in the San Francisco Bay area, so after graduating from Columbia in 1969, he moved to Berkeley and entered the American Baptist Seminary of the West to prepare for ministry. Naïve at the time, he gave little consideration to the conflict between pursuing this career and his emerging sexuality. He split them into separate compartments and kept the door between the compartments under lock and key. Rick flourished in seminary, serving as student representative to the Board of Trustees and as student body president. He was one of a handful of students who really wanted to pursue parish ministry in 1969, when many students were enrolling in theological training to avoid the draft and to pursue "alternate ministries" such as counseling and social work. He served for 15 months as a full-time intern at the First Baptist Church of Seattle. There he first met gay friends and the door between his carefully separated "compartments" began to creak open. He realized that he might be able to integrate his sexuality with the rest of his life, but it seemed obvious that this would not happen in the American Baptist Churches of the early 1970s. He decided to finish seminary but not pursue ministry as a profession. Rick helped to found American Baptists Concerned in 1973 (the "lesbian, gay, bisexual, transgendered, intersex, queer, questioning and allies" movement within the American Baptist Churches/USA), and served as co-chair and staff person of the group for some 20 years. In the early 90s, that group spun off the Association of Welcoming and Affirming Baptists, an organization of now more than 70 congregations that formally identify themselves as being welcoming to and affirming of persons with a range of sexual identities. After graduation from seminary and spending time exploring theater as an alternate career, Rick made a solitary car trip from Berkeley to Boise to visit family, to Seattle to visit friends, and back to Berkeley. It was on that journey that he realized he was running away from his call to ministry. One of his classmates was Bill Johnson, the first openly gay person ordained in the United Church of Christ. Given what he had learned in seminary about the need for trust in sustaining faith communities, it seemed fundamentally wrong to attempt to lead such a community without being honest about his full identity. Also, he knew he had not been given the "gift of celibacy" and believed it would be absurd to try to hide what would become his most important human relationship from any faith community he might serve. In fall 1973, Rick approached the pastor of the Lakeshore Avenue Baptist Church in Oakland, California, where he had worked as a seminarian and was a member, and asked to be ordained by that congregation. He had chosen this church and its pastor because they had consistently preached and practiced inclusivity through the years and they were integrated racially. The pastor, Rodney R. Romney, greeted Rick warmly until he added that he wanted to pursue ordination as an openly gay man. Despite some initial reluctance to take on this battle, the pastor and the congregation eventually saw it as the logical consequence of everything they believed in and stood for. For the next 23 years, this congregation (not unanimously) supported Rick's call to ministry and on three occasions presented his name to a regional ordination council of the American Baptist Churches of the West. Each time the congregation's desire to ordain Rick was rebuffed by the region on narrow votes. In the last such vote in 1995, a majority supported his ordination, but by then the rules had been amended to require a two-thirds majority. At that point Lakeshore Avenue Baptist Church decided to proceed with ordination at the local level. (In Baptist polity it is technically the local congregation that is the ordaining body.) On a hot June Sunday--San Francisco Gay Pride Day--in 1996, Rick was ordained. The decision of Lakeshore Church was supported in various ways by another 25 Baptist congregations from around the country, making it more than a local ordination in a significant sense. Rick was likely the first openly gay Baptist to be ordained (though, with the great diversity within Baptist circles, this is difficult to verify). Though ordained, opportunities to serve were few and far between. Years earlier Rick had obtained a master's degree in counseling from California State University-Hayward and a California state marriage and family therapist license in 1991 in order to support himself.　He also earned a Ph.D. in religion and psychology from the Graduate Theological Union in Berkeley in 1995. During these years he worked as a psychotherapist and adjunct faculty at Holy Names College (Oakland), Pacific School of Religion (Berkeley) and Saybrook Graduate School in Humanistic Psychology (San Francisco.) In 2000, Rick was called as interim pastor of Dolores Street Baptist Church in San Francisco where he served for 13 months. In March 2004, he left the Bay Area after 35 years to assume the interim pastorate of the First Baptist Church of Granville, Ohio, where he served for 2.5 years. In July of 2006 he became Senior Pastor of the First Baptist Church of Palo Alto, Calif., where he continues to serve. He has continued his witness for lgbtq&q folks over the years, recently speaking out against Proposition 8 which opposed same sex marriage in California and serving on an Arcus Foundation funded planning group to strengthen the witness to and for lgbtq&q people within the Alliance of Baptists, the Baptist Peace Fellowship of North America, the Association of Welcoming and Affirming Baptists and the wider Baptist world. Currently, he serves on the boards of the Council of Churches of Santa Clara County, the board of the Alliance of Baptists, on which he chairs the Ecumenical and Interfaith Relations Committee, and the Pacific Coast Baptist Association, which he serves as President. He also sings with The Choral Project in San Jose. Publications include "Response to ‘The Bible and Sexuality’: Reflections" in The American Baptist Quarterly, Volume XII, Number 4, December 1993 and "Pastoral Care of Gay Men" in The Care of Men, Christie Cozad Neuger and James Newton Poling, editors, Abingdon, 1997. (This biographical statement provided by Rick Mixon and was adapted from an article published in Columbia College Today May 2005) 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 Rick Mixon Alliance of Baptists Association of Welcoming and Affirming Baptists Baptist Baptist Peace Fellowship of America First Baptist Church of Palo Alto Rick Mixon RTSA Ecumenical Planning Team https://exhibits.lgbtran.org/files/original/977b5c9336af6487cb930cb3a45387ee.jpg d07f3f381180b8bd8122e1d4a5aa2fba Person An individual. Text Any textual data included in the document The Rev. Dr. Pamela Lightsey, the first out Black lesbian elder in The United Methodist Church, was raised in West Palm Beach, Florida, in the 1960s. Her father was a day laborer and her mother a domestic worker with limited financial means. Her upbringing was filled with rich cultural teachings at a time of national turmoil. After Dr. King’s assassination, the burgeoning Black Power Movement in the U.S. led adults to instill in their children a deeper and more powerful sense of pride in being Black. In addition to her parents, her godmother, an educator who was influenced by such scholars as W.E.B. DuBois, helped Pamela realize at an early age that the way to improve one’s life was to learn, learn well and to remember that your learning must excel your White peers to be considered on par. This was the way of the segregated South. The religious affiliation of Pamela’s extended family was Missionary Baptist. They attended a local silk-stocking church of that denomination though Pamela’s immediate family attended only episodically because being poor, her parents felt it required too much of their personal income “just to be seen.” So even though church was not so important in Pamela’s early years, her parents ensured that God definitely was. She remembers fondly her father cooking on Sunday mornings while quoting and interpreting scriptures for her and her siblings. By the time desegregation laws were finally implemented in the early 1970s, Pamela was among the first group of Black children admitted to previously all-White schools. She was bussed to school starting her first year of junior high in this tense social environment and recalls sometimes being fearful to go to school. Yet she always found affirmation and support in her own community. At that time the Black neighborhood was not divided along economic lines so professionals lived alongside low-income persons. Her activism and commitment to social justice can be traced back to these years. After graduating from high school in 1977 Pamela did not know how she could finance enrollment in college. Her parents could not offer any financial support and she did not know where else to turn. So a military recruiter’s offer that the Army would pay for college if she only enlisted enticed her to do just that. Only later did she learn that that offer of “free college tuition” came with a lot of strings attached. Pamela’s permanent duty station was Fort Lewis, Washington. Prior to that assignment, while attending advanced individual training in Fort Jackson, South Carolina people learned that her oldest sister had been “saved”, was no longer addicted to heroin and had become a preacher. Having no formal church upbringing this language of “being saved” and “conversion” peaked Pamela’s interest. She had arrived at Fort Lewis near the holidays, so she requested and received approval to take vacation. While home she accepted an invitation to hear her sister preach which pleased her sister who was then witnessing to the rest of the family so they could also find Jesus. Pamela had a mystical conversion experience listening to her sister preach at that tiny Pentecostal church. She returned to Washington and found a Church of God congregation (same denomination as her sister’s church) there in which she got very involved. Pamela was a gifted vocalist so she sang in the choir and also taught Sunday School. She started to feel a call to ministry at this young age of 19. Pamela started dating one of the much-loved ministers of the church and they married soon thereafter. The pastor of that church was a woman and just before the wedding she told Pamela that she would never be a good “first lady.” Pamela immediately thought: “You’re right….I’m going to be a preacher.” Because Pamela’s husband was also in the military she decided, during her first pregnancy, to leave the military and therefore took an honorable discharge. Her family moved often: New Jersey, Belgium and Frankfurt. They lived in Europe for seven years. During that time, Pamela continued to pursue her calling by singing and preaching in different military chapels. Her older brother was gay and had also served in the military, playing in a military band. He contracted HIV and died while Pamela was still in Europe. Pamela was still viewing the world through the Pentecostal lens and so blamed his death on his being gay. Pamela and her husband returned to the U.S. in 1991 and were stationed at Fort Benning, Georgia. Pamela had finally come to realize that the racism and sexism endemic in so many Pentecostal churches was contrary to the way she had been raised and her core values. So she decided to try a different religious path and joined St. Mary’s Road United Methodist Church in Columbus, Georgia. The pastor at the time was James Swanson who later became a bishop. Pamela’s marriage was also dissolving and the congregation and her family supported her through the divorce. The church encouraged her to continue her formal education so she went back to complete her undergraduate work at Columbus State University. She developed a connection with one of her professors, Dr. Horowitz, who was a bisexual Jewish man. The divorce had been liberating for Pamela and gave her the opportunity to explore her own identity and being. In one of her provocative class sessions with Horowitz, he introduced the class to the Kinsey Report. Pamela recalls that being an “aha moment” that helped her connect the dots in her past. The church also supported her call to ministry and Swanson gave her opportunities to preach. Pamela enrolled in seminary at Gammon Theological Seminary, part of the Interdenominational Theological Center (ITC). The ITC was an excellent setting for engaging liberation theology. However, at that time it was not so strong on LGBT concerns and liberation. Yet conversations were happening and Pamela and some other students were at the cusp raising questions about human sexuality. Bishop Joseph Sprague from the Northern Illinois Conference of The United Methodist Church came to the ITC on a recruiting visit during Pamela’s last year of seminary. She had read up about Sprague and knew that he had taken risks on behalf of LGBT persons, even been arrested in a demonstration. Even though Pamela was not intending to pursue local church pastoring, she decided to meet with him. In that conversation, Sprague essentially asked, “What can I do to convince you to come to Chicago?” Pamela, who was interested in further academic study and knew Chicago would offer such opportunity, replied “I need to be able to go to school and pastor.” In 2001 Lightsey was accepted in the Ph.D. program at Garrett-Evangelical Theological Seminary (GETS) and appointed to be pastor of Southlawn UMC on the South Side of Chicago. Her academic interests were now focused on Church History, Black Theology and human sexuality, LGBT rights in particular. Though her specific dissertation work was on just war theory, Lightsey was also writing, teaching and speaking on the intersection of her concerns about liberation and equality —in her congregation, at school and in other settings. She completed her Ph.D. degree in Theology & Ethics in May 2005. The following month, she was ordained elder in the Northern Illinois Annual Conference. Her commitment to children and their families spurred church growth so much so that in 2006 she was honored with the Harry Denman Award for Evangelism from the Northern Illinois Annual Conference. Dr. Lightsey was appointed first to be Dean of Students at GETS in 2007 and because of excellence in her work was later promoted to Vice-President of Student Affairs. In August 2011, she took the position of Associate Dean for Community Life and Lifelong Learning and Clinical Assistant Professor of Contextual Theology and Practice at Boston University School of Theology. From her position in academia, Lightsey has become a prominent activist, educator, author and blogger on a range of social justice issues. Lightsey has advocated within the LGBTQ community for the end of Don’t Ask, Don’t Tell military policy and to ensure marriage equality. As a board member of the Reconciling Ministries Network she has critiqued Christian churches for their homophobic policies and practices. She traveled to the 2012 and 2016 United Methodist General Conferences to speak out strongly for justice for LGBTQ persons. As co-chair of the American Academy of Religion’s Womanist Approaches to Religion and Society Group, Dr. Lightsey has helped lead that group to exploring the theological and ethical scholarship and experiences of Black women in America. She was among the first members of the Executive Committee for the Soul Repair Project, which studies the role of moral injury in veterans. She was on the ground in Ferguson, Missouri in August 2014 to document and interpret the racial unrest following the killing of teenager Michael Brown. She was one of the livestreamers recounting these impassioned protests against excessive police force and blogged to audiences around the world. Among her several writings Lightsey is author of Our Lives Matter: A Womanist Queer Theology (Wipf and Stock, 2015). Her recognition as an inspiring preacher led to an invitation to offer a sermon for publication, “If There Should Come a Time,” in Black United Methodists Preach! edited by Gennifer Brooks (2012). She contributed a chapter, “He Is Black and We Are Queer: The Legacy of the Black Messiah for LGBTQ Christians,” to Albert Cleage Jr. and the Black Madonna and Child (2016). (This biographical statement written by Mark Bowman from an interview with Pamela Lightsey and edited by Lightsey.) Biographical Text The Rev. Dr. Pamela Lightsey, the first out Black lesbian elder in The United Methodist Church, was raised in West Palm Beach, Florida, in the 1960s. Her father was a day laborer and her mother a domestic worker with limited financial means. Her upbringing was filled with rich cultural teachings at a time of national turmoil. After Dr. King’s assassination, the burgeoning Black Power Movement in the U.S. led adults to instill in their children a deeper and more powerful sense of pride in being Black. In addition to her parents, her godmother, an educator who was influenced by such scholars as W.E.B. DuBois, helped Pamela realize at an early age that the way to improve one’s life was to learn, learn well and to remember that your learning must excel your White peers to be considered on par. This was the way of the segregated South. The religious affiliation of Pamela’s extended family was Missionary Baptist. They attended a local silk-stocking church of that denomination though Pamela’s immediate family attended only episodically because being poor, her parents felt it required too much of their personal income “just to be seen.” So even though church was not so important in Pamela’s early years, her parents ensured that God definitely was. She remembers fondly her father cooking on Sunday mornings while quoting and interpreting scriptures for her and her siblings. By the time desegregation laws were finally implemented in the early 1970s, Pamela was among the first group of Black children admitted to previously all-White schools. She was bussed to school starting her first year of junior high in this tense social environment and recalls sometimes being fearful to go to school. Yet she always found affirmation and support in her own community. At that time the Black neighborhood was not divided along economic lines so professionals lived alongside low-income persons. Her activism and commitment to social justice can be traced back to these years. After graduating from high school in 1977 Pamela did not know how she could finance enrollment in college. Her parents could not offer any financial support and she did not know where else to turn. So a military recruiter’s offer that the Army would pay for college if she only enlisted enticed her to do just that. Only later did she learn that that offer of “free college tuition” came with a lot of strings attached. Pamela’s permanent duty station was Fort Lewis, Washington. Prior to that assignment, while attending advanced individual training in Fort Jackson, South Carolina people learned that her oldest sister had been “saved”, was no longer addicted to heroin and had become a preacher. Having no formal church upbringing this language of “being saved” and “conversion” peaked Pamela’s interest. She had arrived at Fort Lewis near the holidays, so she requested and received approval to take vacation. While home she accepted an invitation to hear her sister preach which pleased her sister who was then witnessing to the rest of the family so they could also find Jesus. Pamela had a mystical conversion experience listening to her sister preach at that tiny Pentecostal church. She returned to Washington and found a Church of God congregation (same denomination as her sister’s church) there in which she got very involved. Pamela was a gifted vocalist so she sang in the choir and also taught Sunday School. She started to feel a call to ministry at this young age of 19. Pamela started dating one of the much-loved ministers of the church and they married soon thereafter. The pastor of that church was a woman and just before the wedding she told Pamela that she would never be a good “first lady.” Pamela immediately thought: “You’re right….I’m going to be a preacher.” Because Pamela’s husband was also in the military she decided, during her first pregnancy, to leave the military and therefore took an honorable discharge. Her family moved often: New Jersey, Belgium and Frankfurt. They lived in Europe for seven years. During that time, Pamela continued to pursue her calling by singing and preaching in different military chapels. Her older brother was gay and had also served in the military, playing in a military band. He contracted HIV and died while Pamela was still in Europe. Pamela was still viewing the world through the Pentecostal lens and so blamed his death on his being gay. Pamela and her husband returned to the U.S. in 1991 and were stationed at Fort Benning, Georgia. Pamela had finally come to realize that the racism and sexism endemic in so many Pentecostal churches was contrary to the way she had been raised and her core values. So she decided to try a different religious path and joined St. Mary’s Road United Methodist Church in Columbus, Georgia. The pastor at the time was James Swanson who later became a bishop. Pamela’s marriage was also dissolving and the congregation and her family supported her through the divorce. The church encouraged her to continue her formal education so she went back to complete her undergraduate work at Columbus State University. She developed a connection with one of her professors, Dr. Horowitz, who was a bisexual Jewish man. The divorce had been liberating for Pamela and gave her the opportunity to explore her own identity and being. In one of her provocative class sessions with Horowitz, he introduced the class to the Kinsey Report. Pamela recalls that being an “aha moment” that helped her connect the dots in her past. The church also supported her call to ministry and Swanson gave her opportunities to preach. Pamela enrolled in seminary at Gammon Theological Seminary, part of the Interdenominational Theological Center (ITC). The ITC was an excellent setting for engaging liberation theology. However, at that time it was not so strong on LGBT concerns and liberation. Yet conversations were happening and Pamela and some other students were at the cusp raising questions about human sexuality. Bishop Joseph Sprague from the Northern Illinois Conference of The United Methodist Church came to the ITC on a recruiting visit during Pamela’s last year of seminary. She had read up about Sprague and knew that he had taken risks on behalf of LGBT persons, even been arrested in a demonstration. Even though Pamela was not intending to pursue local church pastoring, she decided to meet with him. In that conversation, Sprague essentially asked, “What can I do to convince you to come to Chicago?” Pamela, who was interested in further academic study and knew Chicago would offer such opportunity, replied “I need to be able to go to school and pastor.” In 2001 Lightsey was accepted in the Ph.D. program at Garrett-Evangelical Theological Seminary (GETS) and appointed to be pastor of Southlawn UMC on the South Side of Chicago. Her academic interests were now focused on Church History, Black Theology and human sexuality, LGBT rights in particular. Though her specific dissertation work was on just war theory, Lightsey was also writing, teaching and speaking on the intersection of her concerns about liberation and equality —in her congregation, at school and in other settings. She completed her Ph.D. degree in Theology & Ethics in May 2005. The following month, she was ordained elder in the Northern Illinois Annual Conference. Her commitment to children and their families spurred church growth so much so that in 2006 she was honored with the Harry Denman Award for Evangelism from the Northern Illinois Annual Conference. Dr. Lightsey was appointed first to be Dean of Students at GETS in 2007 and because of excellence in her work was later promoted to Vice-President of Student Affairs. In August 2011, she took the position of Associate Dean for Community Life and Lifelong Learning and Clinical Assistant Professor of Contextual Theology and Practice at Boston University School of Theology. From her position in academia, Lightsey has become a prominent activist, educator, author and blogger on a range of social justice issues. Lightsey has advocated within the LGBTQ community for the end of Don’t Ask, Don’t Tell military policy and to ensure marriage equality. As a board member of the Reconciling Ministries Network she has critiqued Christian churches for their homophobic policies and practices. She traveled to the 2012 and 2016 United Methodist General Conferences to speak out strongly for justice for LGBTQ persons. As co-chair of the American Academy of Religion’s Womanist Approaches to Religion and Society Group, Dr. Lightsey has helped lead that group to exploring the theological and ethical scholarship and experiences of Black women in America. She was among the first members of the Executive Committee for the Soul Repair Project, which studies the role of moral injury in veterans. She was on the ground in Ferguson, Missouri in August 2014 to document and interpret the racial unrest following the killing of teenager Michael Brown. She was one of the livestreamers recounting these impassioned protests against excessive police force and blogged to audiences around the world. Among her several writings Lightsey is author of Our Lives Matter: A Womanist Queer Theology (Wipf and Stock, 2015). Her recognition as an inspiring preacher led to an invitation to offer a sermon for publication, “If There Should Come a Time,” in Black United Methodists Preach! edited by Gennifer Brooks (2012). She contributed a chapter, “He Is Black and We Are Queer: The Legacy of the Black Messiah for LGBTQ Christians,” to Albert Cleage Jr. and the Black Madonna and Child (2016). (This biographical statement written by Mark Bowman from an interview with Pamela Lightsey and edited by Lightsey.) 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 Pamela Lightsey Ferguson Garrett-Evangelical Theological Seminary Methodist Pamela Lightsey Reconciling Ministries Network (formerly Reconciling Congregation Program) RTSA Ecumenical Planning Team United Methodist Church https://exhibits.lgbtran.org/files/original/425401c9af942c0a6b4f68b77dcb9bb8.jpg a580d8c6019a40faff197af9998e0714 Person An individual. Text Any textual data included in the document Marianne Duddy-Burke was born just after Christmas 1960 to Eunice (Scullion) and Joseph Duddy in Edgewater, New Jersey, not far from New York City. Marianne was the oldest of four children in a typical Irish Catholic family. Their lives revolved around extended family and the church. Some of her earliest memories involve being mesmerized by the rituals, music, smells and many people gathered together for Sunday Mass in traditional Latin at Holy Name Church. After Mass, Marianne’s family would often go to her paternal grandmother’s home for Sunday dinner. Marianne recalls kneeling around the coffee table with her parents and siblings for evening prayer. A favorite family excursion was to her mother’s parents’ home in the Catskill Mountain area of New York state. There Marianne could roam a dairy farm and interact with a great many cousins. Baptisms, First Communions, Confirmations, weddings, and funerals were the rhythms of life for the Duddy family When Marianne was four, her parents moved to East Brunswick, NJ where they lived in a community that was in transition from rural to suburban. They joined St. Bartholomew’s Parish in the midst of the changes brought about by Vatican II. Marianne went to school there. Her father was a successful businessman in New York City. He oversaw a trillion-dollar oil deal which was a first for its time. But his alcoholism soon interfered with his life and work. Marianne recalls that she and her mother sometimes pored over paperwork from his briefcase in the evenings, analyzing credit reports and making recommendations to try to help him function in his job. By the time Marianne was in middle school, her father had difficulty holding down a steady job. The family went from being very secure financially to frequent hard times. All this resulted in a conflicted upbringing for Marianne. There was a great deal of love and affection with her father. But he could also be quite violent and abusive when drunk. Her mother bore the brunt of this, often withdrawing into her room for days to heal from the beatings she received. Marianne loved reading and going to school and was a top-notch student. She was also very interested in the church and felt the call to be a priest from a young age. Along with other children in the neighborhood, Marianne played games, rode bikes and played Mass and Confession. Whenever she could, she stayed after school to help the nuns. She regularly helped care for her younger siblings and other young children in the community. She earned a scholarship to study at Mt. St. Mary High School, located at the motherhouse of the Sisters of Mercy of New Jersey. She received an outstanding education there—taking some college-level courses and traveling on a National Science Foundation grant. She felt a pull to medical school. She boarded at the school for her junior and senior years, which allowed her to be part of the community life of the nuns. She was enthralled with the religious vocation and expressed interest in joining the order. But the sisters insisted that she explore the world, go away to college and have life experiences outside Catholic circles. Marianne enrolled in Wellesley College in Massachusetts in 1978. This meant that her high school and college years were spent in all-women environments. She went to college having no awareness of the possibility of a lesbian identity. However, not long after arriving at Wellesley she came across the book, Our Bodies, Ourselves by the Boston Women’s Health Book Collective. This was the first place she read or learned about lesbian and gay identities and it spoke to her deeply. She began to venture out to find other persons like herself. She continued her active religious life at Wellesley and by her sophomore year was president of the Newman Center group on campus. Although Marianne was only out to a few people at this time, rumors started to circulate. The chaplain confronted her about being a lesbian and forced her to resign, stating that she could not represent Catholics on campus. The juxtaposition of finding affirmation and comfort in a lesbian community while being cut off from a faith community which had been so important throughout her life created much tumult in Marianne’s life. Marianne graduated with honors from Wellesley. Not long thereafter, she read an article in the Boston Globe about Dignity, the group for gay and lesbian Catholics. The following Sunday she went to her first Dignity Mass with a straight roommate who came along for moral support. Marianne immediately found that she was at home and has been involved in Dignity ever since. This was 1982. Marianne had been vacillating between going to medical school or seminary. She decided to apply to Weston Jesuit School of Theology in Boston and began studies there in the fall of 1982. As one of only a handful of women enrolled, this was radically different from her past all-female school environments. Given that it was unusual for a woman to have the opportunity to study there, she started out intending to be quiet about her lesbian identity. She still felt a strong call to a church vocation, even the priesthood. But she soon came to realize that she could not stay closeted. Such duplicity was not possible; Marianne could not hide who she was. She recognized that she could not work for the Catholic institution with integrity, thereby being conflicted by being unable to fulfill the vocation to which she was called. Gradually she came to realize a new vocation possibility—service to the LGBT community. She secured work in elder care to support herself so she could finish her studies and volunteer with Dignity. She became the first woman chaplain for the Boston chapter of Dignity. She facilitated lively discussion about inclusive language and women’s roles and rights. She attended her first national Dignity Conference in New York in 1985. There she was appointed to the National Women’s Concerns Committee. She has held some position at Dignity’s national organization ever since. At the 1987 convention in the Miami area, DignityUSA was trying to figure out how to respond to the Vatican’s shocking letter the previous Halloween which used language of “objectively disordered” and “intrinsically evil” in reference to LGBT persons. Prior to this time, DignityUSA had not taken a public position on the nature of same-sex relationships. Marianne drew on her theological training to draft language for an amendment to the organization’s Statement of Position and Purpose which stated that sexual relationships between people of the same sex could be unitive, life-giving and life-affirming. Following this publicly affirming statement, the pace of expulsion of Dignity chapters from Catholic spaces across the U.S., which had started soon after the Vatican’s statement was released, increased rapidly. These actions positioned Dignity on the front lines of LGBT advocacy in the years that followed. In 1991, Marianne was elected vice-president of DignityUSA. She had an enriching and productive relationship with president Kevin Calegari. By this time Marianne was connecting with a strong network of Dignity colleagues and activists around the U.S. In 1993, she was the first woman elected president of DignityUSA and served four years in that position. These were formative and lively years for DignityUSA. Marianne recalls the discovery that expulsion from Catholic spaces was a valuable gift that enabled DignityUSA to become a stronger public voice and advocate on behalf of LGBT Catholics and allies. No longer beholden to the institution, DignityUSA could more aggressively challenge the teachings, policies and practices of the church hierarchy. This enabled and unleashed growing support from more Catholic political leaders and gave many parishioners the language they needed to voice their discomfort with the church’s anti-LGBT teachings. Marianne met Becky Burke in 1994 when she came to Boston as a Sister of Mercy to study for a Masters in Social Work. Their relationship flourished and they celebrated a marriage covenant with the Boston Dignity chapter in 1998. They joined their names as Duddy-Burke just before the adoption of their first child. Marianne and Becky welcomed an infant girl to their family in 2002 and adopted her a year later. A second daughter joined them in 2008. Both girls joined the family through the foster care system, and the Duddy-Burkes advocate for the right of LGBT people and same-sex couples to become foster and adoptive parents. The family lives in Boston and enjoys a range of activities, as well as traveling together whenever possible. The DignityUSA executive director left in 2000 and the group’s fundraising efforts were faltering. President Mary Louise Cervone asked Marianne to join the staff on a short-term, part-time basis to rebuild their development program. The next year, Marianne traveled to Rome with Mary Louise, Mel White of Soulforce and other activists to hold a dramatic sit-in in Vatican Square to protest the Vatican’s negative teachings and policies about LGBT persons. This action garnered widespread media attention around the world. After another staff transition in 2007, Marianne was invited to join the DignityUSA staff as the full-time executive director, a position which she has held ever since. Under her leadership, DignityUSA has transitioned from being primarily a support and sanctuary movement to being an affirming community that is actively justice-seeking. She has helped the organization address the challenges seeing much of its membership and leadership aging and strive to discern the needs and interests of younger Catholics and younger LGBT persons and allies. In recent years Marianne has served as a Catholic advisor to the Religion and Social Justice Advisory Group within the Office of Religion and Global Affairs at the U.S. State Department. The Advisory Group assists the State Department in addressing how to support the U.S. goal of affirming LGBTI human rights in its foreign policy and development initiatives, and in understanding how faith and culture impact this goal. This has provided opportunities to help foreign service agents better understand the dynamics of faith in other cultures, i.e., to see beyond official religious leaders and get a picture of how religion is lived and practiced in everyday lives. It has led to interactions with LGBTI leaders from numerous countries who visit the U.S. on State Department study programs. This has even opened opportunities for training and education with staff at the U.S. Embassy to the Holy See, as well as with United Nations staff. Marianne speaks regularly at conferences around the country and internationally on issues of importance to LGBT Catholics and their families. She represents DignityUSA in numerous coalitions, ensuring the voices of LGBT Catholics are heard in Catholic and LGBT circles. She serves as DignityUSA’s primary spokesperson, and has appeared in thousands of print, radio, and television stories. She was featured in the video DignityUSA: A Conversation with Marianne Duddy, and her work has been included in several books, including Redemption Stories: Stories of Survival and Transformation and Catholic Women Confront their Church: Stories of Hurt and Hope. She is a featured blogger for Huffington Post. (This biographical statement drafted by Mark Bowman from an interview with Marianne Duddy-Burke and edited by Duddy-Burke.) Biographical Text Marianne Duddy-Burke was born just after Christmas 1960 to Eunice (Scullion) and Joseph Duddy in Edgewater, New Jersey, not far from New York City. Marianne was the oldest of four children in a typical Irish Catholic family. Their lives revolved around extended family and the church. Some of her earliest memories involve being mesmerized by the rituals, music, smells and many people gathered together for Sunday Mass in traditional Latin at Holy Name Church. After Mass, Marianne’s family would often go to her paternal grandmother’s home for Sunday dinner. Marianne recalls kneeling around the coffee table with her parents and siblings for evening prayer. A favorite family excursion was to her mother’s parents’ home in the Catskill Mountain area of New York state. There Marianne could roam a dairy farm and interact with a great many cousins. Baptisms, First Communions, Confirmations, weddings, and funerals were the rhythms of life for the Duddy family When Marianne was four, her parents moved to East Brunswick, NJ where they lived in a community that was in transition from rural to suburban. They joined St. Bartholomew’s Parish in the midst of the changes brought about by Vatican II. Marianne went to school there. Her father was a successful businessman in New York City. He oversaw a trillion-dollar oil deal which was a first for its time. But his alcoholism soon interfered with his life and work. Marianne recalls that she and her mother sometimes pored over paperwork from his briefcase in the evenings, analyzing credit reports and making recommendations to try to help him function in his job. By the time Marianne was in middle school, her father had difficulty holding down a steady job. The family went from being very secure financially to frequent hard times. All this resulted in a conflicted upbringing for Marianne. There was a great deal of love and affection with her father. But he could also be quite violent and abusive when drunk. Her mother bore the brunt of this, often withdrawing into her room for days to heal from the beatings she received. Marianne loved reading and going to school and was a top-notch student. She was also very interested in the church and felt the call to be a priest from a young age. Along with other children in the neighborhood, Marianne played games, rode bikes and played Mass and Confession. Whenever she could, she stayed after school to help the nuns. She regularly helped care for her younger siblings and other young children in the community. She earned a scholarship to study at Mt. St. Mary High School, located at the motherhouse of the Sisters of Mercy of New Jersey. She received an outstanding education there—taking some college-level courses and traveling on a National Science Foundation grant. She felt a pull to medical school. She boarded at the school for her junior and senior years, which allowed her to be part of the community life of the nuns. She was enthralled with the religious vocation and expressed interest in joining the order. But the sisters insisted that she explore the world, go away to college and have life experiences outside Catholic circles. Marianne enrolled in Wellesley College in Massachusetts in 1978. This meant that her high school and college years were spent in all-women environments. She went to college having no awareness of the possibility of a lesbian identity. However, not long after arriving at Wellesley she came across the book, Our Bodies, Ourselves by the Boston Women’s Health Book Collective. This was the first place she read or learned about lesbian and gay identities and it spoke to her deeply. She began to venture out to find other persons like herself. She continued her active religious life at Wellesley and by her sophomore year was president of the Newman Center group on campus. Although Marianne was only out to a few people at this time, rumors started to circulate. The chaplain confronted her about being a lesbian and forced her to resign, stating that she could not represent Catholics on campus. The juxtaposition of finding affirmation and comfort in a lesbian community while being cut off from a faith community which had been so important throughout her life created much tumult in Marianne’s life. Marianne graduated with honors from Wellesley. Not long thereafter, she read an article in the Boston Globe about Dignity, the group for gay and lesbian Catholics. The following Sunday she went to her first Dignity Mass with a straight roommate who came along for moral support. Marianne immediately found that she was at home and has been involved in Dignity ever since. This was 1982. Marianne had been vacillating between going to medical school or seminary. She decided to apply to Weston Jesuit School of Theology in Boston and began studies there in the fall of 1982. As one of only a handful of women enrolled, this was radically different from her past all-female school environments. Given that it was unusual for a woman to have the opportunity to study there, she started out intending to be quiet about her lesbian identity. She still felt a strong call to a church vocation, even the priesthood. But she soon came to realize that she could not stay closeted. Such duplicity was not possible; Marianne could not hide who she was. She recognized that she could not work for the Catholic institution with integrity, thereby being conflicted by being unable to fulfill the vocation to which she was called. Gradually she came to realize a new vocation possibility—service to the LGBT community. She secured work in elder care to support herself so she could finish her studies and volunteer with Dignity. She became the first woman chaplain for the Boston chapter of Dignity. She facilitated lively discussion about inclusive language and women’s roles and rights. She attended her first national Dignity Conference in New York in 1985. There she was appointed to the National Women’s Concerns Committee. She has held some position at Dignity’s national organization ever since. At the 1987 convention in the Miami area, DignityUSA was trying to figure out how to respond to the Vatican’s shocking letter the previous Halloween which used language of “objectively disordered” and “intrinsically evil” in reference to LGBT persons. Prior to this time, DignityUSA had not taken a public position on the nature of same-sex relationships. Marianne drew on her theological training to draft language for an amendment to the organization’s Statement of Position and Purpose which stated that sexual relationships between people of the same sex could be unitive, life-giving and life-affirming. Following this publicly affirming statement, the pace of expulsion of Dignity chapters from Catholic spaces across the U.S., which had started soon after the Vatican’s statement was released, increased rapidly. These actions positioned Dignity on the front lines of LGBT advocacy in the years that followed. In 1991, Marianne was elected vice-president of DignityUSA. She had an enriching and productive relationship with president Kevin Calegari. By this time Marianne was connecting with a strong network of Dignity colleagues and activists around the U.S. In 1993, she was the first woman elected president of DignityUSA and served four years in that position. These were formative and lively years for DignityUSA. Marianne recalls the discovery that expulsion from Catholic spaces was a valuable gift that enabled DignityUSA to become a stronger public voice and advocate on behalf of LGBT Catholics and allies. No longer beholden to the institution, DignityUSA could more aggressively challenge the teachings, policies and practices of the church hierarchy. This enabled and unleashed growing support from more Catholic political leaders and gave many parishioners the language they needed to voice their discomfort with the church’s anti-LGBT teachings. Marianne met Becky Burke in 1994 when she came to Boston as a Sister of Mercy to study for a Masters in Social Work. Their relationship flourished and they celebrated a marriage covenant with the Boston Dignity chapter in 1998. They joined their names as Duddy-Burke just before the adoption of their first child. Marianne and Becky welcomed an infant girl to their family in 2002 and adopted her a year later. A second daughter joined them in 2008. Both girls joined the family through the foster care system, and the Duddy-Burkes advocate for the right of LGBT people and same-sex couples to become foster and adoptive parents. The family lives in Boston and enjoys a range of activities, as well as traveling together whenever possible. The DignityUSA executive director left in 2000 and the group’s fundraising efforts were faltering. President Mary Louise Cervone asked Marianne to join the staff on a short-term, part-time basis to rebuild their development program. The next year, Marianne traveled to Rome with Mary Louise, Mel White of Soulforce and other activists to hold a dramatic sit-in in Vatican Square to protest the Vatican’s negative teachings and policies about LGBT persons. This action garnered widespread media attention around the world. After another staff transition in 2007, Marianne was invited to join the DignityUSA staff as the full-time executive director, a position which she has held ever since. Under her leadership, DignityUSA has transitioned from being primarily a support and sanctuary movement to being an affirming community that is actively justice-seeking. She has helped the organization address the challenges seeing much of its membership and leadership aging and strive to discern the needs and interests of younger Catholics and younger LGBT persons and allies. In recent years Marianne has served as a Catholic advisor to the Religion and Social Justice Advisory Group within the Office of Religion and Global Affairs at the U.S. State Department. The Advisory Group assists the State Department in addressing how to support the U.S. goal of affirming LGBTI human rights in its foreign policy and development initiatives, and in understanding how faith and culture impact this goal. This has provided opportunities to help foreign service agents better understand the dynamics of faith in other cultures, i.e., to see beyond official religious leaders and get a picture of how religion is lived and practiced in everyday lives. It has led to interactions with LGBTI leaders from numerous countries who visit the U.S. on State Department study programs. This has even opened opportunities for training and education with staff at the U.S. Embassy to the Holy See, as well as with United Nations staff. Marianne speaks regularly at conferences around the country and internationally on issues of importance to LGBT Catholics and their families. She represents DignityUSA in numerous coalitions, ensuring the voices of LGBT Catholics are heard in Catholic and LGBT circles. She serves as DignityUSA’s primary spokesperson, and has appeared in thousands of print, radio, and television stories. She was featured in the video DignityUSA: A Conversation with Marianne Duddy, and her work has been included in several books, including Redemption Stories: Stories of Survival and Transformation and Catholic Women Confront their Church: Stories of Hurt and Hope. She is a featured blogger for Huffington Post. (This biographical statement drafted by Mark Bowman from an interview with Marianne Duddy-Burke and edited by Duddy-Burke.) 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 Marianne Duddy-Burke Catholic Dignity DignityUSA Marianne Duddy-Burke Roman Catholic RTSA Ecumenical Planning Team https://exhibits.lgbtran.org/files/original/edc937e04f34cc7f40fac1d4334ebc2b.jpg 31e1c0396ed2d79ea33a3373a4ff4c8a Person An individual. Text Any textual data included in the document Ray Bagnuolo was born in November of 1951 and grew up in the Bronx, New York, within an Italian-Irish family and not surprisingly, as a Roman Catholic. He attended Roman Catholic schools until his junior year in college, when he transferred to C.W. Post College, Long Island University in Brookville, New York. He finished those studies in 1973 with a B.A. in Spanish. Upon graduation, Ray thought he would teach--or even enter into the religious life--but it was not to be. As a gay man there were many conflicts with that direction, conflicts that were insurmountable for him and would ultimately push him away from formal religion for several years. Instead he decided to continue part-time work in sales and marketing on a full-time basis, a career that would last over twenty years! In 1989, Ray’s early desire to teach took hold again. So sixteen years after graduating college, he left the sales and marketing job and returned to graduate school, earning a Masters in Arts Teaching for Elementary and Special Education. By 2009, when he retired from teaching, he had worked for seventeen years in the Ossining Public Schools in Ossining, New York. While there he taught students in grades 5 – 12, regular and special education, as well as several other teaching assignments including G.E.D instructor and as a graduate level Adjunct Professor at Manhattanville College in Purchase, New York. In 1995, Ray unexpectedly met a group of Presbyterians working for full-inclusion of the Lesbian, Gay, Bisexual, Transgender, Queer community (LGBTQ) in the Presbyterian Church (USA). He was encouraged by their faithful achievements and their vision of the prospects for just and loving change in their denomination. He was especially attracted by the way in which they knew God and God’s love for all. Ray’s time away from the church had ended. That “chance” encounter began a new path, and yet a familiar one, building on his early sense of call to ministry many years before. By 2003, Ray had completed seminary, interim training and Clinical Pastoral Education (chaplaincy training) in a Trauma One hospital setting. In 2005, he was ordained as Minister of Word and Sacrament in the PC (USA), as an openly gay man. He was called to serve his first congregation as part-time interim pastor while continuing to teach high school special education. After three years as interim, it was clear to Ray that this was the path he was called to follow and retired early from teaching in 2009 at the age of 57. During those years of preparation and candidacy, Ray faced many of the same struggles that other folk who were called and Queer experienced. There were times, in the midst of some of the ugliest attempts to keep us out of the church, that he wondered what he was doing – feeling as though he was back in those days of marginalization from his early church experiences. If it were not for the faithful and determined allies, colleagues and friends who stood with him and others during those years and beyond, it would have been a different path for him, for sure, but more—for the ultimate stunning changes in the denomination during the 2010’s. From 2009 until early 2013, Ray served an inner-city congregation in New York City, with a large outreach to folks living in homeless conditions. Along with ministry to sisters and brothers with much less than anyone should ever have, this congregation provided a welcoming for all, including space for 52 twelve step meetings that continue to gather each week there. Their slogan was, “You were welcome here long before you arrived.” Ray “borrowed” that from South Church in Dobbs Ferry, New York, where he first learned about the love and justice of a welcoming congregation. In those days, installed (permanent) positions for openly Queer ministers were few and far between. To this day Ray has yet to have a permanent installed position as a pastor in the PC(USA). So, as he finished his temporary call as Stated Supply Pastor in 2013, Ray accepted a full-time leadership role for That All May Freely Serve, a national grass roots organization that is committed to prayer, presence and advocacy in making the PC(USA) a more welcoming denomination to the LGBTQ community. Today That All May Freely Serve functions as an all-volunteer organization, taking advantage of social media and networking practices to provide a national network of helpers around the country, available to support the LGBTQ community and friends. With that transitional work completed, he began a process of discernment in seeking a congregation to serve. In December of 2016, I was called to serve a welcoming and affirming congregation in the United Church of Christ—as an installed pastor! The journey continues to unfold for us all, especially as God continues to reveal Godself in the world. Surely, that is the Good News—especially for a time such as this. (This biographical statement provided by Ray Bagnuolo.) Biographical Text Ray Bagnuolo was born in November of 1951 and grew up in the Bronx, New York, within an Italian-Irish family and not surprisingly, as a Roman Catholic. He attended Roman Catholic schools until his junior year in college, when he transferred to C.W. Post College, Long Island University in Brookville, New York. He finished those studies in 1973 with a B.A. in Spanish. Upon graduation, Ray thought he would teach--or even enter into the religious life--but it was not to be. As a gay man there were many conflicts with that direction, conflicts that were insurmountable for him and would ultimately push him away from formal religion for several years. Instead he decided to continue part-time work in sales and marketing on a full-time basis, a career that would last over twenty years! In 1989, Ray’s early desire to teach took hold again. So sixteen years after graduating college, he left the sales and marketing job and returned to graduate school, earning a Masters in Arts Teaching for Elementary and Special Education. By 2009, when he retired from teaching, he had worked for seventeen years in the Ossining Public Schools in Ossining, New York. While there he taught students in grades 5 – 12, regular and special education, as well as several other teaching assignments including G.E.D instructor and as a graduate level Adjunct Professor at Manhattanville College in Purchase, New York. In 1995, Ray unexpectedly met a group of Presbyterians working for full-inclusion of the Lesbian, Gay, Bisexual, Transgender, Queer community (LGBTQ) in the Presbyterian Church (USA). He was encouraged by their faithful achievements and their vision of the prospects for just and loving change in their denomination. He was especially attracted by the way in which they knew God and God’s love for all. Ray’s time away from the church had ended. That “chance” encounter began a new path, and yet a familiar one, building on his early sense of call to ministry many years before. By 2003, Ray had completed seminary, interim training and Clinical Pastoral Education (chaplaincy training) in a Trauma One hospital setting. In 2005, he was ordained as Minister of Word and Sacrament in the PC (USA), as an openly gay man. He was called to serve his first congregation as part-time interim pastor while continuing to teach high school special education. After three years as interim, it was clear to Ray that this was the path he was called to follow and retired early from teaching in 2009 at the age of 57. During those years of preparation and candidacy, Ray faced many of the same struggles that other folk who were called and Queer experienced. There were times, in the midst of some of the ugliest attempts to keep us out of the church, that he wondered what he was doing – feeling as though he was back in those days of marginalization from his early church experiences. If it were not for the faithful and determined allies, colleagues and friends who stood with him and others during those years and beyond, it would have been a different path for him, for sure, but more—for the ultimate stunning changes in the denomination during the 2010’s. From 2009 until early 2013, Ray served an inner-city congregation in New York City, with a large outreach to folks living in homeless conditions. Along with ministry to sisters and brothers with much less than anyone should ever have, this congregation provided a welcoming for all, including space for 52 twelve step meetings that continue to gather each week there. Their slogan was, “You were welcome here long before you arrived.” Ray “borrowed” that from South Church in Dobbs Ferry, New York, where he first learned about the love and justice of a welcoming congregation. In those days, installed (permanent) positions for openly Queer ministers were few and far between. To this day Ray has yet to have a permanent installed position as a pastor in the PC(USA). So, as he finished his temporary call as Stated Supply Pastor in 2013, Ray accepted a full-time leadership role for That All May Freely Serve, a national grass roots organization that is committed to prayer, presence and advocacy in making the PC(USA) a more welcoming denomination to the LGBTQ community. Today That All May Freely Serve functions as an all-volunteer organization, taking advantage of social media and networking practices to provide a national network of helpers around the country, available to support the LGBTQ community and friends. With that transitional work completed, he began a process of discernment in seeking a congregation to serve. In December of 2016, I was called to serve a welcoming and affirming congregation in the United Church of Christ—as an installed pastor! The journey continues to unfold for us all, especially as God continues to reveal Godself in the world. Surely, that is the Good News—especially for a time such as this. (This biographical statement provided by Ray Bagnuolo.) 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 Ray Bagnuolo Presbyterian Ray Bagnuolo Roman Catholic RTSA RTSA Ecumenical Planning Team That All May Freely Serve (TAMFS) UCC United Church of Christ https://exhibits.lgbtran.org/files/original/4823dee86c02f819d3c477f6328ed855.png 78b4a7233dcaa465e0b316837a1e26fe 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. Text Any textual data included in the document Some of the earliest activists in the LGBTQIA Christian movement discuss what it was like to organize LGBT spiritual community even before Stonewall. Much of it originated in California in the 1960s and two strategies soon emerged: establishing separate communities or trying to change existing denominations from within. Historian Dr. Heather White and Rev. Jim Mitulski interviews leaders from the Council on Religion and the Homosexual, Dignity for Lesbian and Gay Catholics, the Metropolitan Community Churches and the United Church of Christ about their experiences, starting separate churches, engaging both sympathetic and hostile religious and political leaders inside and outside the movement, why they chose the strategies they chose, the tensions between women and men, what sustained them, how their visions have changed over the years, and their hopes for the future. <iframe width="600" height="337" src="https://www.youtube.com/embed/fo_6RRMsad8" frameborder="0" allow="accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="allowfullscreen"></iframe> 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 VIDEO TEST 1 Before Stonewall Bill Johnson https://exhibits.lgbtran.org/files/original/1aba48d7e73bd9c9d715234b5497fd03.jpg d6a3e3809220d96800a05b2029741168 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 Sister Jeannine Gramick—Civil Rights Timeline Description An account of the resource Sr. Jeannine Gramick of New Ways Ministry speaks in support of Question 6, Maryland's pro-LGBT marriage referendum, at St. Mark’s Episcopal Church in Silver Spring, Md., on Oct. 18, 2012. (Washington Blade photo by Michael K. Lavers.) Jeannine Gramick New Ways Ministry Roman Catholic Sr. Jeannine Gramick https://exhibits.lgbtran.org/files/original/35a62a5daa581d945f2ac062041ff1f2.jpg c10207e02cd0ca7787ba0af990387876 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 Affirmation 1993 Washington, D.C. March—Civil Rights Timeline Description An account of the resource Timeline Photo 003 Affirmation Methodist UMC United Methodist Church https://exhibits.lgbtran.org/files/original/ef13b53c3bbaa0f1bf62dc9a7c9d907c.jpg d6d8c355ec02b344ba2652aab93c4380 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 Bill Johnson article in The Advocate—Civil Rights Timeline Description An account of the resource Taken from RTSA History slideshow Bill Johnson MCC Metropolitan Community Church UCC https://exhibits.lgbtran.org/files/original/7ef7b28e1b2264cbc21a8cebe836e269.jpg b4ff2f330398ebd80fce1af971d6ece4 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 Marianne Duddy-Burke at DignityUSA—Civil Rights Timeline Description An account of the resource Taken from RTSA History Slideshow Dignity DignityUSA Marianne Duddy-Burke https://exhibits.lgbtran.org/files/original/d6c2328f4472c75a09a3b3428df1c6b3.jpg 17681d481d5a1181ea16498f5ea355af Person An individual. Text Any textual data included in the document The Rev. Elder Jim Mitulski, known for his passionate connection of spirituality and social justice, has served LGBT congregations in New York City, Los Angeles, the San Francisco Bay Area, and Dallas, Texas as well as serving as a denominational executive with Metropolitan Community Churches (MCC). Raised as a Roman Catholic in Royal Oak, Michigan, Mitulski attended Mass regularly with his fervently religious grandmother from a very young age. Through these experiences he developed a strong love for the Eucharist, the rosary and Marian devotion, liturgy and church life. After attending Catholic and public schools Mitulski graduated from Royal Oak High School in 1976 and enrolled in Columbia University in New York City, graduating in 1986 with a degree in Religion. He was an early member of Dignity where he was the youngest person on the Board of Driectors and first worked with Fr. John McNeill. He went on to begin his pastoral career at MCC New York, serving as the church’s associate pastor until 1986 when he was called to MCC San Francisco. His fifteen-year tenure there covered the height of the AIDS years with the church providing pastoral care, bereavement support, and thousands of funerals, along with several weekly services and countless programs. He became well known for his social justice activism, including handing out medical marijuana (then illegal) after church services one Sunday, defending the rights of the homeless in the Castro neighborhood, and engaging the political process to protect the rights of LGBT people. While pastoring, he graduated from Pacific School of Religion (PSR) with his Masters of Divinity in 1991. Mitulski was diagnosed with AIDS in 1995. By speaking publically about his illness, and writing about it—particularly in religious settings—he has helped to raise awareness and compassion for those with HIV. He co-chaired San Francisco’s Ryan White Health Services Planning Council from 1998-2001. After leaving MCC San Francisco, Jim was hired as the program coordinator at the James C. Hormel Gay and Lesbian Center at San Francisco's Main Library. He served there until he was tapped to work in the denominational offices of Metropolitan Community Churches—first in Leadership Development and then as an Elder, overseeing ministries in several states and countries. During this period he also served as pastor of MCC of the Redwood Empire in rural Guerneville, California, and later, of City of Angels MCC, an interfaith church in Glendale. While work as national church staff, Mitulski established numerous scholarships at seminaries across the country for MCC students. He taught theological students in Australia and South Africa and participated in a mission trip to the Mother of Peace HV/AIDS orphanage in Motuko, Zimbabwe. Mitulski returned to the San Francisco Bay Area in 2008 as the pastor of New Spirit Community Church, which had multiple affiliations including the United Church of Christ, the Christian Church (Disciples of Christ), MCC, The Fellowship of Affirming Ministries, and Pacific School of Religion (PSR). At the same time, he served as campus chaplain and co-director of worship at PSR. His involvement in the school has been extensive, including a stint on the Board of Trustees from 2000-2009. He also taught multiple courses, including HIV and Theology, Liturgy for Liberation, Queer church music and liturgy, and Church Growth for Liberals. He also served as adjunct faculty at Lancaster Theological Seminary and Episcopal Divinity School. Mitulski has been published in Take Back the Word: A Queer Reading of the Bible with “Ezekiel understands AIDS : AIDS understands Ezekiel, or Reading the Bible with HIV,” in John McNeil’s Sex as God Intended, in Christian Century, The Witness, and The Lambda Literary Review. He has been a frequent guest columnist for the Bay Area Reporter. With recognized credentials in the United Church of Christ, The Christian Church (Disciples of Christ), and MCC, Mitulski now serves as the interim pastor at Cathedral of Hope UCC in Dallas, Texas, which is the world’s largest GLBT church. (This biographical statement written by Justin Tanis with information provided by Jim Mitulski.) Biographical Text The Rev. Elder Jim Mitulski, known for his passionate connection of spirituality and social justice, has served LGBT congregations in New York City, Los Angeles, the San Francisco Bay Area, and Dallas, Texas as well as serving as a denominational executive with Metropolitan Community Churches (MCC). Raised as a Roman Catholic in Royal Oak, Michigan, Mitulski attended Mass regularly with his fervently religious grandmother from a very young age. Through these experiences he developed a strong love for the Eucharist, the rosary and Marian devotion, liturgy and church life. After attending Catholic and public schools Mitulski graduated from Royal Oak High School in 1976 and enrolled in Columbia University in New York City, graduating in 1986 with a degree in Religion. He was an early member of Dignity where he was the youngest person on the Board of Driectors and first worked with Fr. John McNeill. He went on to begin his pastoral career at MCC New York, serving as the church’s associate pastor until 1986 when he was called to MCC San Francisco. His fifteen-year tenure there covered the height of the AIDS years with the church providing pastoral care, bereavement support, and thousands of funerals, along with several weekly services and countless programs. He became well known for his social justice activism, including handing out medical marijuana (then illegal) after church services one Sunday, defending the rights of the homeless in the Castro neighborhood, and engaging the political process to protect the rights of LGBT people. While pastoring, he graduated from Pacific School of Religion (PSR) with his Masters of Divinity in 1991. Mitulski was diagnosed with AIDS in 1995. By speaking publically about his illness, and writing about it—particularly in religious settings—he has helped to raise awareness and compassion for those with HIV. He co-chaired San Francisco’s Ryan White Health Services Planning Council from 1998-2001. After leaving MCC San Francisco, Jim was hired as the program coordinator at the James C. Hormel Gay and Lesbian Center at San Francisco's Main Library. He served there until he was tapped to work in the denominational offices of Metropolitan Community Churches—first in Leadership Development and then as an Elder, overseeing ministries in several states and countries. During this period he also served as pastor of MCC of the Redwood Empire in rural Guerneville, California, and later, of City of Angels MCC, an interfaith church in Glendale. While work as national church staff, Mitulski established numerous scholarships at seminaries across the country for MCC students. He taught theological students in Australia and South Africa and participated in a mission trip to the Mother of Peace HV/AIDS orphanage in Motuko, Zimbabwe. Mitulski returned to the San Francisco Bay Area in 2008 as the pastor of New Spirit Community Church, which had multiple affiliations including the United Church of Christ, the Christian Church (Disciples of Christ), MCC, The Fellowship of Affirming Ministries, and Pacific School of Religion (PSR). At the same time, he served as campus chaplain and co-director of worship at PSR. His involvement in the school has been extensive, including a stint on the Board of Trustees from 2000-2009. He also taught multiple courses, including HIV and Theology, Liturgy for Liberation, Queer church music and liturgy, and Church Growth for Liberals. He also served as adjunct faculty at Lancaster Theological Seminary and Episcopal Divinity School. Mitulski has been published in Take Back the Word: A Queer Reading of the Bible with “Ezekiel understands AIDS : AIDS understands Ezekiel, or Reading the Bible with HIV,” in John McNeil’s Sex as God Intended, in Christian Century, The Witness, and The Lambda Literary Review. He has been a frequent guest columnist for the Bay Area Reporter. With recognized credentials in the United Church of Christ, The Christian Church (Disciples of Christ), and MCC, Mitulski now serves as the interim pastor at Cathedral of Hope UCC in Dallas, Texas, which is the world’s largest GLBT church. (This biographical statement written by Justin Tanis with information provided by Jim Mitulski.) 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 Jim Mitulski Cathedral of Hope Catholic Christian Church (Disciples of Christ) Jim Mitulski MCC Metropolitan Community Church New Spirit Community Church Pacific School of Religion PSR Roman Catholic RTSA Ecumenical Planning Team The Fellowship of Affirming Ministries UCC United Church of Christ https://exhibits.lgbtran.org/files/original/ff644decee49e93ab09efc5e73d1ca30.jpg 1eb28eb08b0f1a7fe7b95d5e0deafdb6 Person An individual. Text Any textual data included in the document Bernard Schlager, PhD, is Executive Director at The Center for LGBTQ and Gender Studies (CLGS) at Pacific School of Religion (PSR) and Associate Professor of Historical & Cultural Studies at PSR and a member of the Historical and Cultural Studies of Religion Core Faculty at The Graduate Theological Union in Berkeley, California. From 2000 to 2003 Dr. Schlager served as Program Director at CLGS; he directed the Center’s OutFront Conference Series from 2005 to 2008; and, since 2009, has served as its Executive Director. At CLGS he currently works with the Center’s Roundtable Projects; the Historical Archives Project; the LGBT-Religious Archives Network (LGBT-RAN) and coordinates all national and local programming. The co-author of Ministry Among God’s Queer Folk: LGBTQ Pastoral Care (2007; revised edition expected in 2018), Schlager has published articles in the areas of history and queer studies in the journals Theology & Sexuality, Viator, and the Greek Orthodox Theological Review as well as in several print collections of essays. He is currently working on a book-length study of the cult of Saint Sebastian from the Black Death to the AIDS Pandemic. Former Academic Dean and Interim President at PSR, Dr. Schlager currently serves as a board member of the Hispanic Summer Program. Dr. Schlager has earned bachelor degrees in Philosophy (St. John’s University, 1981) and Music (St. Louis University, 1985); an MA degree in Philosophy (Boston College, 1987) and MA, MPhil, and PhD degrees in medieval and colonial Latin American history from Yale University (1996). In addition, he has pursued graduate studies in theology and ministry at The Aquinas Institute of Theology in St. Louis, Missouri. He has taught at The University of New Hampshire, Trinity College, Yale University, and Middlebury College. (This biographical statement provided by Bernard Schlager.) Biographical Text Bernard Schlager, PhD, is Executive Director at The Center for LGBTQ and Gender Studies (CLGS) at Pacific School of Religion (PSR) and Associate Professor of Historical & Cultural Studies at PSR and a member of the Historical and Cultural Studies of Religion Core Faculty at The Graduate Theological Union in Berkeley, California. From 2000 to 2003 Dr. Schlager served as Program Director at CLGS; he directed the Center’s OutFront Conference Series from 2005 to 2008; and, since 2009, has served as its Executive Director. At CLGS he currently works with the Center’s Roundtable Projects; the Historical Archives Project; the LGBT-Religious Archives Network (LGBT-RAN) and coordinates all national and local programming. The co-author of Ministry Among God’s Queer Folk: LGBTQ Pastoral Care (2007; revised edition expected in 2018), Schlager has published articles in the areas of history and queer studies in the journals Theology & Sexuality, Viator, and the Greek Orthodox Theological Review as well as in several print collections of essays. He is currently working on a book-length study of the cult of Saint Sebastian from the Black Death to the AIDS Pandemic. Former Academic Dean and Interim President at PSR, Dr. Schlager currently serves as a board member of the Hispanic Summer Program. Dr. Schlager has earned bachelor degrees in Philosophy (St. John’s University, 1981) and Music (St. Louis University, 1985); an MA degree in Philosophy (Boston College, 1987) and MA, MPhil, and PhD degrees in medieval and colonial Latin American history from Yale University (1996). In addition, he has pursued graduate studies in theology and ministry at The Aquinas Institute of Theology in St. Louis, Missouri. He has taught at The University of New Hampshire, Trinity College, Yale University, and Middlebury College. (This biographical statement provided by Bernard Schlager.) 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 Bernie Schlager Bernard Schlager Bernie Schlager Catholic Center for LGBTQ and Gender Studies CLGS Pacific School of Religion PSR Roman Catholic RTSA Ecumenical Planning Team https://exhibits.lgbtran.org/files/original/e9e9cfc69992c9eed0289e3347e4b506.jpg a3ed75f08f26946f16bfb5829c16f3ce Person An individual. Text Any textual data included in the document Barbara Crabtree has been a member of MCC for more than 25 years and Director of Operations since June 2009. Prior to joining MCC leadership team, Barb was Vice President and Senior Consultant at a large market research firm, leading global brand management studies for Fortune 100 companies. As Director of Operations, Barb is responsible for MCC General Conferences and events, Financial Operations and corporate business operations. Barb first joined MCC at Open Arms MCC in Rochester, NY. Over the past 25+ years, she has served several MCC churches in the United States as a member of the Board of Directors, served as Assistant District Coordinator in the former Northeast District, and served on MCC’s Board of Administration. She currently lives in Gainesville, Florida, USA with her wife, Rev. Catherine Dearlove. Barb holds a MBA in Operations Management and Marketing from the William Simon Graduate School of Business, University of Rochester (New York) and a BS in Applied Science from Miami University (Ohio). Biographical Text Barbara Crabtree has been a member of MCC for more than 25 years and Director of Operations since June 2009. Prior to joining MCC leadership team, Barb was Vice President and Senior Consultant at a large market research firm, leading global brand management studies for Fortune 100 companies. As Director of Operations, Barb is responsible for MCC General Conferences and events, Financial Operations and corporate business operations. Barb first joined MCC at Open Arms MCC in Rochester, NY. Over the past 25+ years, she has served several MCC churches in the United States as a member of the Board of Directors, served as Assistant District Coordinator in the former Northeast District, and served on MCC’s Board of Administration. She currently lives in Gainesville, Florida, USA with her wife, Rev. Catherine Dearlove. Barb holds a MBA in Operations Management and Marketing from the William Simon Graduate School of Business, University of Rochester (New York) and a BS in Applied Science from Miami University (Ohio). 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 Barbara Crabtree Barbara Crabtree MCC Metropolitan Community Church RTSA Ecumenical Planning Team https://exhibits.lgbtran.org/files/original/02aea956cd15640a04786b022c66a066.jpg 980c5edd5e98cf07105db3ceac71f41c 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 RTSA Photo 0034 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/c1c8e07490359c390d3e593ef13be24e.jpg c0464ab864adfaa48af294e6dad24d71 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 RTSA Photo 0033 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/45d81604bf5503074e1a433b835b126e.jpg ec5f141bb6d28c1b5352ec46d5ac9c1a 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 RTSA Photo 0032 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/f28d0b7509aa0cf57d79d9eebf5b20ab.jpg ac251f93e5a3c39fae46c50c2c60cfb0 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 RTSA Photo 0031 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/58a654fc4b00d77c3baac063afdfd871.jpg 28dc597cf34f8dba0463b2654936e243 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 RTSA Photo 0030 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/97bec87a543a5a42a0170ca981debdd0.jpg 74f8a8b6e055f45f48770557fffb8954 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 RTSA Photo 0029 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/6ed857b5f0a59522d897f0987a923e0d.jpg 1ad381f59ca571801ec27ce71971c4b5 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 RTSA Photo 0028 RTSA RTSA photo https://exhibits.lgbtran.org/files/original/09e987282d3e6fa3bd91f5d4b9a2e72c.jpg cb74367b0cd60bc7c35b8f0f19d51734 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 RTSA Photo 0027 RTSA RTSA photo