122 20 2500 https://exhibits.lgbtran.org/files/original/ce6f32eff74c85145ed2d2d6a58da9cf.jpeg cef3ee0deeeafef89db99eda9fbbcc82 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Unity Fellowship Church Movement Subject The topic of the resource 1982 Reverend Carl Bean, a black gay man, established the first church in America for African American LGBTs. The initiative he took set off a movement that ignited the queer black community across America. Description An account of the resource The movement's motto, which signaled to black LGBTQ communities that safe spiritual access would finally be provided, proclaimed that 'God is love and love is for everyone.' Source A related resource from which the described resource is derived https://ufcmlife.org/ufcm-founder https://ufclosangeles.org/ Contributor An entity responsible for making contributions to the resource The Unity Fellowship Church Movement https://exhibits.lgbtran.org/files/original/473f1875579b0b34dbe35cc904d358f3.jpg a436c68deb2fb6e4155bbccaee975d3d Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Unity Fellowship Church Movement: Participating Organization Profile Description An account of the resource <a href="https://ufcmlife.org/">Unity Fellowship Church</a>, Los Angeles (UFCLA) was founded in 1982 by Reverend Carl Bean for openly gay and lesbian African Americans. The first meetings were held in the private residence of Rev. Bean, on Cochran Avenue in Los Angeles.  In 1984, a reorganization took place in the last residence of the late Archbishop William Morris O’Neill, located on South Burnside Avenue (also the ordination site of our founder). Weekly Bible studies then moved to the home of Deacon Christine Tripp. Unity Fellowship Church Movement Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource University Lutheran Church Description An account of the resource Location of University Lutheran Church in Cambridge, Massachusetts https://exhibits.lgbtran.org/files/original/34c47f6787a5b7ad3aaa14d8ad0f0865.jpg 239fe9df6cacf278bed26795629b95c5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Religion Boston Description An account of the resource Items for the Boston Queer Religious History exhibit Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource University Lutheran Church Description An account of the resource The facade and steeple of Cambridge's University Lutheran Church on a sunny, clear day. Source A related resource from which the described resource is derived "University Lutheran Church - Cambridge, MA - 01" by Daderot is marked with CC0 1.0. To view the terms, visit https://creativecommons.org/publicdomain/zero/1.0/deed.en/?ref=openverse. https://exhibits.lgbtran.org/files/original/338241f6bafd1e0cedbed7af89b64fa9.jpg 5561bd7ba12b24d66b17a03ded4d51da https://exhibits.lgbtran.org/files/original/eb242c079603da22ce24d3dc1307f970.jpg 520d0dae3a9d574a654bb05d84de3af8 https://exhibits.lgbtran.org/files/original/b3400dfb8b8851a90c3a037f39202130.jpg d1fa5a7a50ea05b8c65748d5fba778c9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Unknown Member of Downtown United Presbyterian Church Stole Text From a member of of Downtown United Presbyterian Church Rochester, New York Denomination Presbyterian Church (USA) Contribution Date 1996 Contribution Story This is one of about two dozen stoles donated by members of DUPC in early 1996. Most of the stoles arrived without names or narratives. However, we have been told that most of the donors are "out" LGBT persons, unnamed but not necessarily anonymous. DUPC was at the center of a pivotal moment in the history of the Welcoming movement in the Presbyterian Church. In 1978 the General Assembly acted to bar the ordination of "self-avowed, practicing homosexuals." However, an exception was added to the action which exempted those ordained before 1978 from future judicial action. This clause allowed DUPC in 1991 to call the Rev. Dr. Jane Adams Spahr to become a co-pastor of the church; Janie had been ordained prior to 1978. However, the church broke its trust and in 1991 the denomination's highest judicial body barred Janie from being installed. In response, DUPC called Janie to be an "Evangelist," and formed That All May Freely Serve to allow Janie to preach, educate and challenge church structures at DUPC and throughout the country. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 187 Title A name given to the resource Unknown Member of Downtown United Presbyterian Church Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Rochester, New York (USA) Contributor An entity responsible for making contributions to the resource Unknown Member of Downtown United Presbyterian Church New York Ordination Presbyterian Presbyterian Church (USA) Spahr, Jane Adams That All May Freely Serve (TAMFS) Theology https://exhibits.lgbtran.org/files/original/e28bf651b5b9c46a545e6e029cda6792.jpg 98cdf871b70f25b955a9f24adc51b20a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Upstairs Lounge File exhibit logo Description An account of the resource Logo for the Upstairs Lounge File exhibit. https://exhibits.lgbtran.org/files/original/e601e600b720b4262a7a7509dbca9599.JPG 4a8af45deacb4ee0a19c923a310c7ce8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Upstairs—A Victim Description An account of the resource A fire department snorkel was used to remove the body of man, one of 20 killed Sunday night when fire raced through the Upstairs, a French Quarter bar. Source A related resource from which the described resource is derived AP wirephoto https://exhibits.lgbtran.org/files/original/e0371613c0e6b95594d3729947022662.jpg bf1070638a7a332e4c2f66653d85ae04 https://exhibits.lgbtran.org/files/original/88c8972a9eaad5e27c0febe5ca554e0c.jpg f7730612815562293af82d274a405af6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Various members of Noe Valley Ministry Stole Text NOE VALLEY MINISTRY San Francisco, California Denomination Presbyterian Church (USA) Contribution Date 1995 Contribution Story This stole, honoring a number of LGBT members of Noe Valley Ministry, is one of the more tactile in the collection. Each of the small bags sewn onto the stole contains items from the church grounds, including pebbles, dried leaves, flower petals and other bits of nature. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 49 Title A name given to the resource Various members of Noe Valley Ministry Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant San Francisco, California (USA) Contributor An entity responsible for making contributions to the resource Noe Valley Ministry California Presbyterian Presbyterian Church (USA) San Francisco https://exhibits.lgbtran.org/files/original/fcd810f94c5ca7cf2527d1b0e8085b38.jpg 12152f58fbfb85dcfd84009fdfd4e501 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local URL The URL of the local directory containing all assets of the website https://archive.org/details/scatv-914_JoinTheImpactMA_TransgenderRightsForum_2010 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 - Join the Impact MA Transgender Rights Forum Description An account of the resource Published in 2010, this panel discussion includes the filmmaker, as well as Raffi Freedman-Gurspan, a trans woman from Central America who is an American trans activist supporting Herwig and the concept of religious freedom for trans people. The video considers reasons for the documentary called, Thy Will Be Done, that features the struggle of Sara J. Herwig, a European American transwoman with the presbyterian church. She notes that churches excluding trans people miss out on some wonderful people. Source A related resource from which the described resource is derived https://archive.org/details/scatv-914_JoinTheImpactMA_TransgenderRightsForum_2010 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/9af9f6b8001c754889263d2782ec9075.jpg 3ed7c292951924913e08c461218fdbb7 https://exhibits.lgbtran.org/files/original/622e7b0e6cc3b3f01a9cb4f0e7df928e.jpg 97e599cb38f27d2fed6b891efc27b1c5 https://exhibits.lgbtran.org/files/original/d6984a93e1c4d7c32ca4c74ac793b9bf.jpg ff6baf0fbb4d6d29d42dacd2e34468f5 https://exhibits.lgbtran.org/files/original/b1d37bf0453720fbbcbb9ed7405c236a.jpg 77f582bc4eb9ad7f05912af6ce841d5e https://exhibits.lgbtran.org/files/original/f037b5f3d5186b1af207ba785ab4de28.jpg 0295b40b4634981f2d65c4df4b952c3d https://exhibits.lgbtran.org/files/original/9e197cc52ea2ce2c4e4808eebc1c2994.jpg 0ae63aa4ed6277dd025657bde89e7841 https://exhibits.lgbtran.org/files/original/bb17d6bd27f0b22d978894df57b5e0ce.jpg 0df82b1ae7e4a36811db935cd0458a92 https://exhibits.lgbtran.org/files/original/bc513b825847d4286bcc3a4f3d9692fa.jpg 54411a41a5c9414b14571a0455463d69 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document The Friends' Quarterly October 1988 Towards a Quaker View of Sex: A View from the Wider Church Douglas Galbraith This is not the first time in twenty-five years that I have had to find a substitute for the copy of Towards a Quaker View of Sex unaccountably missing from my shelves. The result of this accident, however, is that I now possess the last ever copy to be sold, which my local divinity faculty had received, with an explanatory apology, in lieu of their more numerous order. Associated with this unique purchase was no prize or incentive but rather a request from the editor to reflect on the impact of this publication on the wider church, a privilege indeed for one who is not often to be found among Friends! I have to say, however, that bending to the task, I did wonder whether this was prize or penalty. That this essay has had considerable significance is widely accepted, but how to give this chapter and verse? Influential writing of this kind, one suspects, do much of their word by stealth. It was during a debate in the House of Lords on May 1965 about the law as it affected homosexuals that the Lord Arran, speaking to a bill to protect the rights of consenting adults, made reference to the support of such groups as the Church Assembly, the Church of England Moral Welfare Committee, a Roman Catholic Advisory Committee, the Methodist Conference, and 'an influential group of Quakers'. 'These are great bodies', he said, 'and their voices cannot be taken lightly.' The debate was taking place in the aftermath of the report of the 'Wolfenden Committee', the Royal Commission set up in 1954 to re-assess the laws relating to homosexual offences as well as to prostitution. This question had been raised partly because of pressure from church bodies over the preceding two-year period. In 1952, an ordinand at Ely Theological College, noting public reaction at increased police activity against known homosexual, wrote to the journal Theology questioning the employment of penal measures to punish homosexual practices and raising the matter of homosexuals who wished to make their contribution to the local Christian community. This set up a chain reaction in this denomination, issuing in a privately-circulated report by the Church of England Moral Welcome Committee in 1954, where it was pointed out inter alia that in no other department of life did the State interfere with private actions of consenting adults. The chief recommendation of the Wolfenden Committee, when it reported in 1957, was that the law be not concerned with private homosexual acts between consenting adults; the place for the law should only be where something was contrary to the public good. It was received with wide approval, but the government of the time was not found eager to implement these recommendations with legislation. There was fear that alteration would seem to imply approval or tolerance of 'a great social evil': public opinion was not ready for such a move. This inaction prompted the establishment of the Homosexual Law Reform Society, which helped keep the issue before Parliament and society at large. Thus the pressure towards legal change was established, but what was also badly needed was the influencing and educating of public opinion, as well as the care and support of those who had come under increased pressure, as homosexuals, at a time of flux and uncertainty. Towards a Quaker View of Sex was to contribute substantially towards meeting both of these needs. Part of the background to the preparation of the essay was the theological ferment of the Sixties, sometimes referred to as the 'new theology'. The shift of focus from a God who was 'out there' to an immanent Being discovered in the midst of life was paralleled by a shift of emphasis from an external code of ethics to the situation where many ethical choices were possible and more than one could be 'right'. Thus the 'permissive society' of the Sixties had its echo in the 'new morality'. Instead of seeing Christian morality as divine revelation which was to be worked out afresh by each generation in the light of its own understanding of the Gospel and of the conditions of the times. The impact of the essay resided in a number of factors. It was prepared to deal openly with information not freely discussed and about which there was therefore much ignorance--for example, the incidence of masturbation, or stages of sexual maturation. It was prepared to face the implications of changing practice in the patterns of relationship between the sexes, many of which were not commonly admitted because they seemed too threatening to traditional Christian morality--for example, the increase of familiarity allowed between the sexes, or the greater opportunities for close personal relationships (e.g. in the work place) alongside the marriage commitment, or the fact the temporary relationships were frequently approached with seriousness and commitment, or the predicament of young adults caught between the stimuli of advertising and economic realities which prevented immediate marriage. Again, it challenged certain assumptions which supported an unthinking acceptance of traditional views: did extra-marital sex necessarily undermine a marriage? does the love of virginity really mean more to a woman than to a man? A central contribution, however, was the way the essay approached the making of ethical decisions. It questioned the view of morality by which right and wrong was known and 'given', and which must find its expression in an external pattern of behaviour to which all should adhere. Morality must come from the heart, something that traditional codes of morals could not be said any longer to do (the question is very properly raised as to the effect on people of following such codes so little based in feeling). The touchstone of moral behaviour was the quality of relationship achieved, not conformity to a pattern. Generosity, warmth and freedom were to replace what the authors saw as a humourless scrupulosity. This approach, far from leaving things in the air, led the authors to come firm conclusions. The group affirmed that there must be a morality of some sort to govern sexual relationships, since such a profound experience could not be left to private judgement. It also affirmed the need to preserve family life and marriage, in which they saw the sexual impulses having the greatest opportunity for joyful and creative expression. Indeed, they commented that the conclusions such an approach may lead to might be as critical of 'free love' as the 'old morality'. The Christian standard of chastity stood, but should not be measured by the absence of a physical act; rather it should be standard of human relationship, applicable within marriage as well as outside it. Progress toward an appropriate Christian ethical response meant in the end spiritual growth and the continual seeking of the will of God. The formation of the working party, of course, had been in response to particular questions raised by homosexuals and the essay is notable in its insistence that the same ethical approach should apply to questions of homosexuality as of heterosexuality. It refuses to treat homosexuality in isolation, but approaches it through the whole question of sexuality, seen not as a physical act but a quality of personhood,. The same criteria, therefore, are to be applied, namely, what is the quality of a particular relationship? is there exploitation or there freedom to grow in love? Homosexual affection can be as selfless as heterosexual. A society which enabled and supported mature homosexual partnerships may benefit from their existence. Certainly, neither the physical nature of an act, nor any feelings of disgust, should form the basis of moral decisions. A change of attitude is required, from that which says 'whatever you do it wrong' to one of acceptance. The effect of this essay lay not only in the argument propounded, but in the way the arguments were couched. Peter Coleman, in his influential and thorough study Christian Attitudes to Homosexuality (SPCK, 1980) applauds the courage and the clarity of the writing; there was no doubt, he said, what was meant. He also finds its importance not only in the text itself, but in the reputation of Quakers for 'moral caring responsibility'. Here was an example of what Ian Fraser, writing in another context about the marks of the true church, characterised as 'convincing words interwoven into a convincing life'. Another factor (acknowledged within the report itself by way of encouragement of readers to take the necessary steps) was the greater freedom to assess authority critically and come to a common mind that resided in a group like the Society of Friends which was not dominated by priests or a hierarchy. This, taking along with the Quaker tradition of the equality of the sexes and the refusal to make distinctions between the sacred and the secular, provided a strong foundation from which to explore these ethical matters. Finally, the essay has about it a 'listening quality'. Quaker families are often notable for their openness to their younger members and for a readiness to take seriously their views and experience. This same quality is present here. The reader feels that those who are currently facing the dilemmas discussed are fully present in the report, and this contributes to its cutting edge. It is probably correct to say that most subsequent discussion of the issues, particularly of homosexuality, has taken place with some cognisance of this document. Not all reports may refer to it directly, but among the exceptions is The Church and the Homosexual (1976) in which an American Roman Catholic professor of Moral Theology quotes it in support of view that 'there can be a morally good sexual relationship between two homosexuals'. Coleman himself offers a lengthy summary and comments on its 'abiding influence' as being in its articulation of the basis of a liberal case. (The same author also notes the usefuless of Homosexuality from the inside, David Blamires' up-dating of the original report.) This combination of sound argument, well expressed and centred in the Quaker ethos, made for a document which was especially suitable for the teaching of Christian Ethics in colleges and universities. In my present university, as well as in the theological college in Australia in which I recently taught, the essay was found to be useful not just because of the arguments and information marshalled therein, but because of the way it penetrated and articulated the day-to-day experience of those who face for themselves these dilemmas. It engages the reader at the point of personal feeling, and not just intellectual understanding. There is a contrast here with may subsequent documents which have adopted a more careful tone, conscious of the sensibilities of church members who might be offended by too direct an approach. 'Sex and Morality", the BBC report of 1966, may be open to this criticism in spite of its attempt to move from traditional positions. The fear of causing schism in a church often seems greater than a fear of not getting something right or not providing sufficient support. It was not until much later that church documents were able to argue and communicate as openly on these matters. One of those was the British Council of Churches report God's yes to sexuality edited by Basil and Rachel Moss (Fount, 1980). Among other things, it invited readers to rethink the role of the family, usually seen as the centrepiece of traditional morality. The ties of kinship and the strength of the family in providing a setting for growth in love, including the sexual expression of it, was acknowledged, but so also was the family's potential for damage. It urged a more positive view of the single state and the recovery of friendship as a powerful factor in the health of human society. The single person was able to discover more diversity in friendship, which would enrich the common life as well as his/her own growth. Singles could also help the development towards a more open and flexible family structure if only society would cease to consider theirs as an 'incomplete' or transient stage. Sexuality was much more than the genital expression of it and was present in all relationships including those who were unmarried. The assumption that any such relationship must stop short of genital expression was challenged, although many questions were raised about the implications of this--for example, an absence of long-term commitment, the danger of exploitation. As regards homosexuality, the BBC report acknowledged that same-sex sex can be exploitative and destructive just as can heterosexual sex. It questioned the view that homosexuality was a 'vice' or a 'disorder' and challenged the right of the church to refuse forgiveness without reorientation or a promise never to proceed to genital expression of love. There should be no public and private parts of life, and no pressure on homosexuals to hide their orientation. The demands of love and compassion were made in all relationships; there was an equal demand made on homosexuals, but less support given to achieve this. Again, a report by the United Church in Australia on Homosexuality and the church, edited by G. Dicker and published in 1984 and intended for study by its members, began by acknowledging the homosexuality was not something chosen by the individual. In the majority of cases, to talk of treatment was irrelevant. It points out that homosexuals can be Christians of quite orthodox belief and practice. Further, homosexual seduction of minors is no more damaging in the long run than heterosexual seduction, which is in fact much more common. It offers as a Christian possibility that homosexuals may enter into deep and loving relationships with each other. On the matter of ordination (one of the triggers for this study), it resists automatic exclusion of a candidate on the grounds of homosexuality and insists that decisions must be made in a holistic way through the normal processes of selection. One important advance in the last twenty-five years has been the canvassing of alternative interpretation of 'classic' Bible passages on homosexuality, following contemporary biblical scholarship. For instance, it is suggested that Genesis 19 is not about homosexuality at all; rather the main point of the story is the condemnation of violence, gang rape and inhospitality. No Old Testament or Apocrypha references to Sodom and Gomorrah interpret their sin as having to do specifically with homosexuality. The Judges 19-21 passage is capable of a similar interpretation. Deuteronomy 23: 17-18 and verses in I Kings 14, 15 and 22 may refer to homosexuality, but this is uncertain; the concern of these passages is with the cultic activities of Israel's neighbours (which include sexual activity of various kinds) but it is not clear whether the Hebrew word qadesh (male cultic prostitute) refers to homosexual or heterosexual activity. Leviticus 18, 20 and 25 are part of a law code which, as well as forbidding homosexual acts, forbids the lending of money on interest, a law clear3ly considered not applicable today! Why, it is argued, should the other apply? Of the New Testament texts, in relation to I Corinthians 6:9 and I Timothy 1:10 there is uncertainty about the meaning of the word translated "homosexual" in t he RSV. Again, Romans 1:26-27, which condemns male and female homosexual acts, does so as part of a list which includes other sins and is intended to illustrate the broken state of God's creation. It corresponds to similar lists in Jewish writings and leaves us with the question as to whether what was seen as sinful in first century AD Jewish culture should be seen similarly today. In addition, Paul seems to understand homosexual activity as carried out by people who are naturally heterosexual, i.e. entered on my deliberate preference; he does not have the understanding of homosexuality as something which could be natural. Can we therefore, the argument runs, accept what he says as binding on our situation today? A quarter of a century after publication of Towards a Quaker View of Sex, what development has there been, if any? It is a question which is quite difficult to answer. Certainly there is a heightened awareness of the issues and a greater acceptance of homosexuality amongst a significant number of people. On the other hand, events like the introduction of 'Section 28' and discussions within the Church of England regarding the acceptability of homosexuals for ordination are symbolic of old attitudes dying hard, events which enhance feelings of discrimination on the part of homosexuals. An interesting development has been the self-identification of homosexual women in particular with other minorities, such as those based on race. This has had the effect of broadening the issue from sexual orientation to the nature of oppression in society. Indeed it is not easy to separate this from a feminist critique as a whole, a perspective on society which is concerned with questions of power and the quality of relationships regardless of sexual preferences, racial characteristics, etc. Such initiatives are well matched and promoted by powerful and perceptive writing, for sample through 'women's pages' in newspaper and publishers which specialises in women authors. At a recent student forum in my present university, the view was put forward that the reason no comparable means of raising consciousness on the part of gay men has developed is because it is still possible for hem to remain 'invisible', to identify as it were with the 'oppressor'. To acknowledge being a member of an oppressed group, it was argued, was to give something up, namely, the power of being a male in our society. It was less easy to remain invisible if you are a woman, or black, or poor. This continuing invisibility fuels the fear that many people have. Yet the impulse to retain one's invisibility derives also from a continuing fear of being unacceptable and unsupported by society in general. It is this feat which causes governments to ban the 'promotion' of homosexuality and which gives rise to ambivalence in the current discussions about ordination. Again in this university, gay men attest to continuing discrimination. This was not attributable, in the main, to the institution as such (although the question 'does the institution promote acceptance?' was deemed to be more relevant than 'does it institutionalise discrimination?'). Rather it manifested itself in a number of small ways amongst fellow members of the university community. What was particularly called for was a series of small, affirmative actions which would in time alter the climate of acceptance in the environment. If the university community is like the society as a whole, it would be true to say that today we remain culturally in the immediate post-Wolfenden period in which people were considered to be 'not ready' for change. In such a situation, it is a strength for concerned people to have such reference points as was provided, and is still provided, by such committed writings as Towards a Quaker View of Sex. 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 View from the Wider Church 1988 Source A related resource from which the described resource is derived Reproduced by permission of The Friends Quarterly, October 1988, pp. 150-57. Description An account of the resource Also on the 25 anniversary, Blamires invites Douglas Galbraith to write about the significance and role of TQVOS in the development of the larger church and society's understanding of human sexuality and homosexuality. https://exhibits.lgbtran.org/files/original/4131bd56a1bf69160ae40df79f3ff981.jpg 4e3314e650bce8bb404f89203c819e3b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube QzCANWGsEdc&t=9s 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 Voices of Witness: Out of the Box Subject The topic of the resource IntegrityUSA, in collaboration with TransEpiscopal, has created the documentary, 'Voices of Witness: Out of the Box.' As Integrity Director of Communications Louise Brooks has described it, "'Voices of Witness: Out of the Box' is a groundbreaking documentary giving voice to the witness of transgender people of faith courageously telling their stories of hope, healing and wholeness.'" Source A related resource from which the described resource is derived Voices of Witness: Out of the Box, IntegriTV https://www.youtube.com/watch?v=QzCANWGsEdc&t=9s coming out Episcopalian transgender https://exhibits.lgbtran.org/files/original/8697e2a893ef41b004f9d5d7b4dc2a3f.jpg 1f5fce51200a818cb03eea925ecc2ee4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document 2 BARS FOR SALETO ANYONE. 604-608 Iberville St. Appointment only. 525-3529 after 2 p.m. 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 Wanda Lists Bar for Sale Description An account of the resource Wanda Long lists two bars for sale at 604-608 Iberville. Source A related resource from which the described resource is derived The Times-Picayune, September 17, 1970. https://exhibits.lgbtran.org/files/original/ed36ace926039406e4bdbb9f8c6e8ea1.jpg 3f4d00086565c3ee6a5a3da4326f2803 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document I am applying to the Collector of Revenue for a permit to sell beer at retail at the following address: The Original Wanda’s, 604 Iberville St., in the Parish of Orleans. Wanda Lormand Long, Prop. I am applying to the to the Louisiana ABC Board for a permit to sell alcoholic beverages, at retail, at the following address: The Original Wanda’s, 604 Iberville St. in the Parish of Orleans. Wanda Lormand Long, prop. 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 Wanda Long Applies for License at 604 Iberville Description An account of the resource Wanda Long runs The Original Wanda’s Bar at 604 Iberville. Source A related resource from which the described resource is derived The Times-Picayune, July 3, 1968. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Warren Z. Stole Text In Honor Of Warren Z. From Peg and Doug Atkins Denomination Presbyterian Church (USA) Contribution Date 1995 Contribution Story This is one of five stoles donated to the collection by Peg and Doug Atkins of Kirkwood, MO, outside St. Louis. All five stoles honor friends of theirs who serve the Presbyterian Church in silence. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 127 Title A name given to the resource Warren Z. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Unknown, (USA) Contributor An entity responsible for making contributions to the resource Peg and Doug Atkins Atkins, Doug Atkins, Peg Presbyterian Presbyterian Church (USA) United States https://exhibits.lgbtran.org/files/original/0b4e95c4d339978dc4a0d59693aa4831.jpg b13661d5dd251525ff10144e77b71e8a https://exhibits.lgbtran.org/files/original/dcafe0cff706ed10aa0dbf323f6d1267.jpg 0bb3e8f0d5521ff3906c3c50d6e71f59 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Warren Zeh Stole Text REV. WARREN ZEH Denomination Presbyterian Church (USA) Contribution Date 1996 Contribution Story This is one of about thirty stoles donated to the collection over the years by the members of Rutgers Presbyterian Church in New York in honor of their lesbian, gay, bisexual and transgender members, many of whom hold leadership positions within the congregation and in the Presbytery of New York City. Warren Zeh was an ordained Presbyterian minister who devoted his heart and soul to advocacy on behalf of people with AIDS. He worked for the Gay Men's Health Crisis in New York, chaired the AIDS Task Force for the Presbytery of New York City and served on the national Presbyterian AIDS Network for several years. Warren passed away in 1996. At his memorial service, Rev. David Cockcroft said of Warren, "Never did he deny his Christian calling in a work environment which was often hostile to the Church." And I would add: Never did he deny his sexuality in a church which was often hostile to his very being. A second stole was donated to the Shower of Stoles collection in Warren's honor by Presbyterian Welcome in 2002 (stole #898). Established in 1798 in lower Manhattan, Rutgers has a long history of involvement in social justice and community development issues. Rutgers is a More Light congregation, working for the full inclusion of LGBT persons in the life and leadership of the Presbyterian Church. Along with More Light Presbyterians, Rutgers is a sponsor of Presbyterian Welcome (an affiliate of That All May Freely Serve) and the Covenant Network in their common pursuit for the end of discrimination against LGBT persons in the Presbyterian Church. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 259 Title A name given to the resource Warren Zeh Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant New York, New York (USA) Contributor An entity responsible for making contributions to the resource Rutgers Presbyterian Church AIDS Clergy Activist Covenant Network of Presbyterians More Light Presbyterians for LGBT Concerns New York New York City Ordination Presbyterian Presbyterian Church (USA) That All May Freely Serve (TAMFS) Zeh, Warren Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube cD47Ho1rR34 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 Was George Washington Carver Gay? Subject The topic of the resource The film questions if we can presume Carver was gay. Description An account of the resource The narrator states several facts that lead one to conclude that Carver was far more queer than simply being gay. Source A related resource from which the described resource is derived The Black Gay History Channel, Jan 26, 2022. https://www.youtube.com/watch?v=cD47Ho1rR34 Contributor An entity responsible for making contributions to the resource https://exhibits.lgbtran.org/files/original/5c05682e845ab51b6b975538a2cf5478.jpg c697d8c16e70be217420f45b89f2671d https://exhibits.lgbtran.org/files/original/506efc85944f9efd5d396ba49d291e08.jpg 4fa3d36d669f16d4709d26a5fdc774be Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Washington Post February 18, 1963 Quaker Group Urges Sex Enlightenment LONDON, Feb. 18 (Monday) A group of Quakers today called for a more enlightened approach to sexual relationships, including homosexuality. The 11-member group, including two psychiatrists and two school headmasters, said there was yet not definite answer to such questions as "whether homosexual contacts are really 'unnatural' or repulsive, whether pre-marital intercourse is necessarily a bad preparation for marriage, whether to have a variety of sexual partners does, in fact, weaken intimate relations and destroy a community." Their report, "Towards a Quaker View of Sex," was not representative of the views of all Quakers, they said. The report said that sexual relationships have such profound effect on the community that they cannot be left wholly to private judgment. There must be a governing morality of some sort, the report declared. But, in noting a great increase in adolescent sex relations and in pre-marital sex generally, the report said: "It must be accepted that light-hearted and loving casual contacts can be known without profound damage or 'moral degeneracy' being the result in either partner." On homosexuality it said: "One should no more deplore homosexuality than left-handedness, though one can condemn and prohibit specific acts." The authors reject "almost completely" the traditional Christian approach to morality with its rigid definitions of right and wrong. "Where there is genuine tenderness, an openness to responsibility and the seed of commitment, God is surely not shut out," the said. Washington Daily News February 18, 1963 'Where There's Genuine Tenderness' Quakers O.K. Casual Sex London, Feb. 18--An 11-member Quaker study group, including two psychiatrists and two school headmasters, today declared there are no definite answers to such questions as 'whether homosexual contacts are really 'unnatural' or repulsive, whether pre-marital intercourse is necessarily a bad preparation for marriage, and whether having a variety of sexual partners does, in fact, weaken intimate relations and destroy a community." The group, in a report entitled "Towards a Quaker View of Sex," called for a more enlightened approach to sexual relationships, altho members admitted their findings were not representative titled "Towards a Quaker in Britain or elsewhere. Noting a great increase in adolescent and pre-marital sexual relations, the report said: "It must be accepted that light-hearted and loving casual contacts can be known without profound damage or 'moral degernacy' bring the result in either partner. "One should no more deplore homosexuality than lefthandedness," the report went on, "tho one can condemn and prohibit specific acts. Where there is genuine tendernesss, an openness to responsibility and the seend of the commitment, God is surely not shut out." The report rejected "almost completely" the traditional approach to Christian morality "with its rigid definitions of right and wrong." But it also declared sex relationships have so profound an effect on the community they cannot be left to private judgments, asserting there must be "a governing morality of some sort." 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 Washington papers, February 18, 1963 Source A related resource from which the described resource is derived clippings in the Personal Papers of Anna Bidder, Lucy Cavendish College Archive Description An account of the resource The Washington Post and The Washington Daily News (afternoon paper) printed similar accounts on the day the report was released; although the Daily News used a provocative headline. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Wayne Whipperman Stole Text WAYNE WHIPPERMAN Park Slope United Methodist Church Brooklyn, NY A good friend to all. Giving, loving. The church misses him deeply. Denomination United Methodist Church Contribution Date 2000 Contribution Story This is one of thirty one stoles from Park Slope United Methodist Church included in a display of UM stoles at the 2000 General Conference of the UMC in Cleveland. All are made from identically sized pieces in turquoise, lavender and purple cotton batik, With only 200 members, Park Slope has donated the largest number of stoles to the collection from a single United Methodist congregation. A diverse community, Park Slope's creed is: Hand in hand, we the people of the Park Slope United Methodist Church -- black and white, straight and gay, old and young, rich and poor -- unite as a loving community, in covenant with God and the Creation. Summoned by our faith in Jesus Christ, we commit ourselves to the humanization of urban life and to physical and spiritual growth. A scrappy congregation utterly committed to putting their faith into action, Park Slope has been unrelenting in its pursuit of justice for lesbian, gay, bisexual and transgender people in the UMC. In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April. At the time, there were only around twenty United Methodist stoles in the collection. We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend. Stoles started to trickle in during the fall, and by February they began coming in droves. In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference. Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland. Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240. Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested. As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles. Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth. A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles”. In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 546 Title A name given to the resource Wayne Whipperman Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Brooklyn, New York (USA) Contributor An entity responsible for making contributions to the resource Park Slope United Methodist Church Clergy Activist Methodist New York New York City Ordination Reconciling Ministries Network (formerly Reconciling Congregation Program) Theology United Methodist Church Whipperman, Wayne https://exhibits.lgbtran.org/files/original/805ef5d334926632faeb85791ab8141b.jpeg ed3a19acd195a17bac303cc7fb9acab6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource We' Wha, a Zuni Llamana Source A related resource from which the described resource is derived Ranker. https://www.ranker.com/list/transgender-people-in-history/devon-ashby Contributor An entity responsible for making contributions to the resource Photo by John K. Hillers Description An account of the resource We'wha was a member of the Zuni tribe. Among the Zuni, a "Two-spirit" person is called a Ihamana. This term is a commonly understood Zuni gender designation for those born male whose gender expression integrates the male/female binary. We'wha engaged in the ritual activities typically run by women and was frequently read by Westerners as a cisgendered woman, but had been assigned male at birth. Age: Dec. at 47 (1849-1896)