80 20 2484 https://exhibits.lgbtran.org/files/original/2ece9152306147f946bc4dd8288553b2.jpg 5432a4495c4d60a5e5d9a1cf4e3a62e6 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 lb84cCwI-hU Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource The video opens with a young trans person adorning herself in Thai spiritual attire. It suggests that imagining one's total acceptance, including the embrace of one's spiritual community becomes proof of one's humanity. Veering from the topic of spirituality, the video explores this trans woman's transition, work life, and effort to survive in Thailand which she says is still not a trans friendly country. Source A related resource from which the described resource is derived https://www.youtube.com/watch?v=lb84cCwI-hU Title A name given to the resource How a transgender woman in Thailand defied stereotypes, broke barriers and found happiness https://exhibits.lgbtran.org/files/original/36e17a666013c5d099787aca2167ee2d.jpg 5e0c913e0d1003e64f7a8898ac3f1454 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL http://www.channingjoseph.com/elements/discoveries.html 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 House of Swann: Where Slaves Became Queens Source A related resource from which the described resource is derived Channing Joseph http://www.channingjoseph.com/elements/discoveries.html https://en.wikipedia.org/wiki/Paris_Is_Burning_(film) Subject The topic of the resource A template for the current house/drag ball culture was practiced as early as 1888 by William Dorsey Swann, a formerly enslaved person. Channing Joseph's book (to be released in 2023) presents the story of Swann, a queer community leader and resistor who had his own house and organized drag balls. People came to Swann's place to dance the cakewalk in contests much like the contemporary drag vogue dance depicted in the famous documentary Is Paris Burning? The queen's house was not just a residential space; it is a sacred space that offers refuge based on a moral system the queen dictates. Her drag ball takes on ritual proportions that heal, mesmerize and fascinate. Contributor An entity responsible for making contributions to the resource Fashion and race.org Nitisha Currie, William Dorsey Swann, the Queen of Drag. Rediscovering Black History: National Archive. Posted In Post-Reconstruction, Tribute/News. June 29, 2020. https://rediscovering-black-history.blogs.archives.gov/2020/06/29/william-dorsey-swann-the-queen-of-drag/ https://exhibits.lgbtran.org/files/original/fb49c96e0422c7306a8f3a72397791e3.jpg 6bc6f1bd9d2840c5636aa34bf0e58f2f 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 gNVnXvj6wk4 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 House of Grace: Meet the Trans Youth of Puerto Rico Source A related resource from which the described resource is derived Brut America https://www.youtube.com/watch?v=gNVnXvj6wk4 Description An account of the resource Trans Puerto Rican youth create their own space where they can be safe with each other. https://exhibits.lgbtran.org/files/original/08df3dc8743fa37fcd750f44bec2bc5e.JPG 368df3130c756bcc12ba5b2cf92be1fa Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Horace “Skip” Getchell Description An account of the resource Horace “Skip” Getchell, 35, MCC member and freight dispatcher, partner to Bill Farrell. Source A related resource from which the described resource is derived Johnny Townsend collection 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. Honoring Campus Ministry Friends Stole Text In recent decades, many thousands in Lutheran Campus Ministry and in the Lutheran Student Movement on many campuses have faithfully reflected on the situation of homosexuals in church and society and have sought justice on their behalf. We have grown to know many committed Christian students, faculty, lay staff, and clergy who are gay or lesbian. Phil Knutson Rollie Severson Doug Mose Kevin Maly It is difficult for the church as an institution to take first steps. There was a long time when Lutheran women could not be ordained. The first to be ordained is a dear friend of ours, Elizabeth Platz, Campus Pastor at the University of Maryland. This stole was originally given to Ted by Beth as a symbol of gratitude. We now pass it on in hope another first will occur. Now is the time for the ELCA to also ordain those gay and lesbian people who live in livelong committed partnerships. In peace and joy, Nan Fritschel & Campus Pastor Ted Fritschel Th.D. (Retired) Denomination Evangelical Lutheran Church in America Contribution Date 2015 Contribution Story Originally a part of the collection of stoles housed by ReconcilingWorks: Lutherans for Full Participation, this stole was donated by them to the Shower of Stoles Project in 2015. 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 1242 Title A name given to the resource Honoring Campus Ministry Friends Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Englewood, Colorado (USA) Contributor An entity responsible for making contributions to the resource Nan Fritschel and Campus Pastor Ted Fritschel Colorado Evangelical Lutherans of America (ELCA) Fritschel, Nan Fritschel, Ted Knutson, Phil Lutheran Maly, Kevin Mose, Doug Ordination Platz, Elizabeth Reconciling Works (formerly Lutherans Concerned) Severson, Rollie https://exhibits.lgbtran.org/files/original/86554df45b21258a135d2bd8945f46f5.pdf 59b602706d3314521f3e9c159a617d21 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. 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 Honorary Members List https://exhibits.lgbtran.org/files/original/0dec69902f74345033e8cc7a01559238.jpg 6b30a2969d4622166382628d093e5223 https://exhibits.lgbtran.org/files/original/1654c72fa4b67522b7770d43a82b6505.jpg cd2906f65b35f0353d8b1410e7c31512 https://exhibits.lgbtran.org/files/original/c6d13bfcf4f6d6b95cfbd5edcd81161d.jpg 1630a38a6cea013599a5bfcc4d9adbfc https://exhibits.lgbtran.org/files/original/15fbe1085e4637b1e512c84533d74e47.jpg 6b7f86854f7a24b2b35d3bec1b6488bb https://exhibits.lgbtran.org/files/original/afe3d46c56d869a5d2eda61bf40cf588.jpg c73e32d8601754ca87f9b24bf47cd1d0 https://exhibits.lgbtran.org/files/original/4e0cc8960b6d23cd2df44cf35cb29883.jpg c5649db66f26dc465a84d4d6346bce9d https://exhibits.lgbtran.org/files/original/70372f15b7d42682cd5459f0fd97a74d.jpg 2a0f01024b956cd5ff0ddb78b106d5f5 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 Homosexuality from the inside an essay by David Blamires Published by the Social Responsibility Council of the Religious Society of Friends Friends House, Euston Road, London NW1 2BJ Foreword The Social Responsibility Council of the Society of Friends is glad to have facilitated the publication of this essay, written by an active and concerned member of the Society in collaboration with a small group, the majority of whom are also Quakers. We welcome the opportunity of putting before friends and others a sober and informed account of the position and feelings of some homosexual people in our midst. It need hardly be added that an essay which is so clearly written on behalf of a minority group does not purport to represent the view of the Society of Friends as a whole nor of the Social Responsibility Council in particular. However, this essay does represent both the spirit and the method in which we feel such a subject should be approached. In the first place it introduces candour to a subject where there is a history of concealment; and concealment, as we know, is a barrier to trust and thus to honest relationships between people. Secondly, as Friends who speak of "that of God in every man", we are invited to try and understand the problems of those who may not feel or act as the majority do and to try to meet the difficulties that such a minority group encounters. Friends are accustomed to the attempt to reach out in understanding to minority group, sometimes to people who are fundamentally anti-social. In this instance we should remember that the homosexual minority amongst us often give, from deep conviction, most valuable service to our Society and to mankind at large. We should ask ourselves whether they might not be able to contribute more if the underlying fears, so clearly shown in this essay, could be removed. We also record our sincere respect for David Blamires for putting his name to this essay; it is sad that this has to be labelled a courageous act. We commend this essay for careful study, and as a basis for frank discussion. We believe that apart from its value in itself, it gives us all the opportunity to examine our own attitudes, whether of love, tolerance, antagonism or prejudice and through our examination of those attitudes the better to understand ourselves. September 1972 Chris Barber, Chairman Leslie A. Smith, Secretary Introduction This essay has been written in the first place for members of the Society of Friends (Quakers). Those who have contributed towards its being written hope that it will help Friends to understand better the situation of that minority of people, usually estimated at about five per cent of the population, who are homosexual. Since homosexuals, both male and female, are found in all walks of life, it is likely that of the 20,000 Quakers in Great Britain about one thousand will be homosexual. This fact alone should make Friends consider that they are able to do for this substantial group of people if, like most others, they need help in their spiritual and emotional lives. The burden guilt and repression which many may feel is a cause of great personal distress. It is not made any easier when some sections of the Christian community turn their backs on them unless they are prepared to suppress completely their affections for their own sex. The homosexual--at least in the Western world--grows up into a society in which he feels he does not properly belong. Despite the considerable coverage which the media give to homosexuality in plays, films and news items, there are still very many people who do not realize at all clearly what it means to be a homosexual and yet functions as an ordinary human being. Hence this essay. Although what follows has been written largely by one person, it represents the outcome of extensive discussion between homosexual and heterosexual Friends and others close to them. It has grown out of the concern of a small group of homosexual Friends that a new and responsible exposition might help to overcome some of the misunderstandings that are apparent. We hope that it may also be of relevance outside the confines of Quakerism. The time has now come for society to make a positive move towards accepting the homosexual as a person with a pattern of experience that is authentic as that of the heterosexual and that can be discussed and worked out with the same degree of rationality and understanding as is the case with the heterosexual. This is not the first time that Friends have attempted to make a contribution towards a contemporary understanding of homosexuality. In February 1963 the Home Service Committee of the Religious Society of Friends in Great Britain published an essay by a group of eleven Friends called Towards a Quaker View of Sex. This eighty-four page book immediately attracted a great deal of publicity. It was the subject of a television programme. It was quoted and misquoted in almost all the daily newspapers, as much as anything because here a group of people, explicitly identified with a part of the Christian Church, was prepared, after several years of study, discussion and prayer, to put forward an approach to sexuality--and in particular homosexuality--that was radically different from what had hitherto been expected from a Christian body. The authors of Towards a Quaker View of Sex started with a consideration of homosexuality because this was a specific matter on which their guidance had been sought. But the more they went into the question, the more they felt compelled to extend their investigation beyond this narrow section of the sexual spectrum. It may well have been this extension to sexual attitudes generally that caused disquiet among certain sections of the Society of Friends, but on the whole the publication of Towards a Quaker View of Sex was a liberation. It was widely read and discussed, perhaps less among Quakers than in society at large, and it is not an exaggeration to claim that it has played a significant part in the change of social attitudes towards homosexuality. Towards a Quaker View of Sex expressed the kind of approach to sexual relationships towards which many people, especially among the younger generation, had been striving for a long time. It refused to pass simple traditional judgements on such matters as extramarital sexual intercourse or homosexual relationships. Instead, it asked searching questions about the depth and tenderness of relationships, about caring for other people, about wholeness and integrity and about the exploitation of other people for one's own satisfaction. "Surely it is the nature and quality of a relationship that matters: one must not judge it by its outward appearance but by its inner worth. Homosexual affection can be as selfless as heterosexual affection, and therefore we cannot see that it is in some way morally worse" (Towards a Quaker View of Sex, p. 41). The authors were, quite rightly, not prepared to set up a precise moral code of what was permissible and what was not, but tried to provide a basis of judgement out of which the individual could develop an awareness of what was right in the particular situation in which he found himself. Its central chapter focussed on the issue of homosexuality, and there is a great deal of eminently good sense in what is written there. Since 1963, however, there have been major changes in the law relating to homosexuality which have made certain sections of Towards a Quaker View of Sex out of date. With the Sexual Offences Act of 1967, homosexual relations between two consenting males over the age of 21 in private no longer constitute a criminal offence in England and Wales. This provision does not apply to Scotland or Northern Ireland, and homosexual acts are still illegal in the Armed Forces and the Merchant Navy. But although the Sexual Offences Act has brought some change in the way in which homosexuals and homosexual behaviour are regarded by society at large, the peculiar situation in which the homosexual finds himself is still barely appreciated by the vast majority of heterosexuals. One disability under which Towards a Quaker View of Sex labours it the fact that it was written largely "from the outside", as was perhaps inevitable at the time when it was written. More than is the case now, homosexuality was then in large measure regarded as a "problem", especially morally, but also socially and medically. It was then the particular province of doctors, lawyers and the Church to pronounce judgement, on behalf of society, on people who were never thought of as "us" but always "them". The present study is, therefore, an attempt to remedy this lack in Towards a Quaker View of Sex and to provide some insight into what the homosexual himself or herself really feels and how differently the world looks from his or her particular angle. It is not an official Quaker view, but is intended as a contribution towards an ongoing discussion. 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 Homosexuality From the Inside Description An account of the resource Within a decade after TQVOS, another ground-breaking publication, Homosexuality from the Inside, was released by British Quakers. Author David Blamires honored the tremendous importance of TQVOS, yet goes beyond it to present a first-person account. Source A related resource from which the described resource is derived <em>Homosexuality from the Inside</em> by David Blamires; published by the Social Responsibility Council of the Society of Friends; Foreword &amp; Introduction. Reproduced by permission of the Religious Society of Friends in Britain. https://exhibits.lgbtran.org/files/original/92d0ab29976969bda78bb6103ebe6c9f.jpg 2e941265b2de8a91f00c2c65bb25593e https://exhibits.lgbtran.org/files/original/99ba1439e03e739c3af0d1095dcb966f.jpg 78d72d1badf3013e08a479b29688f34d 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. Holly Hearon Stole Text <p><strong>Holly Hearon</strong></p> <p>March 18, 1984</p> Denomination Presbyterian Church (USA) Contribution Date 1995 Contribution Story <p></p> <p>This stole was one of the original 80 stoles that were on display on Sept. 16, 1995 when I set aside my ordination before Heartland Presbytery (see stole #1 for details).  Holly and her partner, Lorna Shoemaker (stole #13) submitted matching green linen stoles with their ordination date written on a long yellow ribbon.  Holly is now Assistant Professor of New Testament at Christian Theological Seminary in Indianapolis, IN, where Lorna is Library Director and Assistant Professor of Church History.</p> <p><strong>Martha Juillerat<br /></strong>Founder, Shower of Stoles Project<br />2006</p> 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 12 Title A name given to the resource Holly Hearon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Kansas City, Missouri (USA) Contributor An entity responsible for making contributions to the resource Rev. Holly Hearon Hearon, Holly Missouri Presbyterian Presbyterian Church (USA) Shoemaker, Lorna Women and Religion https://exhibits.lgbtran.org/files/original/40e8b56d7cac2a8227cc1e81b271044e.jpg b9def09068c116833fc7e5df48f9b207 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.beholistic.org 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 Holistic Empowerment Institute Description An account of the resource Rev. Valerie Spencer is a healer, behavioral health therapist, cultural visionary, national community leader, and interfaith minister. The Holistic Empowerment Institute is her concept. She has been at the forefront of addressing behavioral health issues as it relates to LGBTQI communities of color. ​HEI centers community mental health and healing on a social, cultural and spiritual basis for LGBTQI communities by using Whole-person, Cultural Affirmation, and Spiritual Integration as primary tools to cultivate relationship with one’s own “Sacred Core”.&nbsp; <a href="https://www.beholistic.org" target="_blank" rel="noopener">https://www.beholistic.org</a> Source A related resource from which the described resource is derived https://www.beholistic.org https://exhibits.lgbtran.org/files/original/1cdd8b62e78e62ed1f2a2eda963a0028.jpg e2a670dcd99c51cee4ab843ade443317 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource History has its eyes on you Source A related resource from which the described resource is derived https://workforce.com/news/workplaces-becoming-a-stage-for-corporate-and-social-movements https://exhibits.lgbtran.org/files/original/e41b0fc5241690f2e02d1f703445741a.jpg 0a76c95cae87ee8fb560cf5094b8d295 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 History collage https://exhibits.lgbtran.org/files/original/7e30fc0471fc1cbf4f0408023cbce50b.pdf 0fa33ecbea8a6723f7f5afee3e1ce39e 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 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 One Drop Rule 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 Historical Origins of the One-Drop Racial Rule in the United States Source A related resource from which the described resource is derived Jordan, Winthrop D., and Paul Spickard. "Historical origins of the one-drop racial rule in the United States." Journal of Critical Mixed Race Studies 1.1 (2014): 98-132. chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://escholarship.org/content/qt91g761b3/qt91g761b3_noSplash_0a796cdb24059058c5fcd734be4d73b3.pdf Subject The topic of the resource The one-drop rule of hypodescent states that one only need have one African ancestor to be black. This is a white Protestant version of the white Catholic limpieza de sangre. https://exhibits.lgbtran.org/files/original/33e0bedd31da92673a55b81ff9d2d36c.jpg 69091b148fe615c7245c391d411c8bf5 YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube nLXPwjGoTUo Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Historian Paul Gabriel Talks About the Roles That CRH Played in San Francisco’s LGBT History Description An account of the resource From videorecording of Gay & Lesbian (now GLBT) Historical Society 9th annual dinner on October 14, 1998; produced by Paul Gabriel. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hijras under the British Raj Source A related resource from which the described resource is derived How Britain tried to 'erase' India's third gender. BBC News, May 31, 2019. https://www.bbc.com/news/world-asia-india-48442934?s=09 https://www.historyworkshop.org.uk/queer-history/registers-of-eunuchs-in-colonial-india/ https://exhibits.lgbtran.org/files/original/677ffb547c155216961fd156b731ae95.jpeg 0038bf6294176a6bb2fe616c3719f20a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Description An account of the resource Today, Hijra performs dances, songs, and blessings at both births and weddings of Hindus. To many Hindus, hijras benefit a baby when they confer fertility, prosperity, and long life on the child. One to two days after a marriage ceremony—hijras will perform to bless the couple with fertility. To many Hindus, it is the third-gender nature of hijras—including the sacrifice of their procreative ability to the goddess—that grants hijras this incredible religious power. Hijras also can curse a family that is disrespectful or refuses to pay for the blessings. Many Hindus, and the hijras themselves, take these blessings and curses very seriously; hijras say they only curse in extreme circumstances. While hijras are often invited to perform these rituals, they will also attend births and marriages unannounced, claiming their right to participate as their sacred religious duty. Fearful of receiving a curse from hijras, Hindu families often welcome them in and pay them for their services, even when uninvited. However, sometimes Hindu families refuse them entry or refuse to pay, even going as far as calling the police. Still, the cultural authority of the Hijra is so powerful that the police will often do nothing to remove them. Hijras are often treated with both respect and fear." In April 2008, the transgender people in Bihar invoked their former respect and supremacy when they demanded involvement in the same social welfare policies that governed their lives during the Mughal era. The Bihar government gave the third gender the same trust and regard historically given to them. They will employ transgender people to secure females in remand or short-stay homes. The government believes such a move will not just improve the security situation of women but will also generate employment of eunuchs, a majority of whom currently live by begging. Source A related resource from which the described resource is derived Quoted from: Religion and Public Life. The Third Gender and Hijras HINDUISM CASE STUDY - GENDER | 2018 https://rpl.hds.harvard.edu/religion-context/case-studies/gender/third-gender-and-hijras When eunuchs were the mid-rung of power in the Mughal empire, by Adrija Roychowdhury, The Indian Express, New Delhi, July 19, 2018. https://indianexpress.com/article/research/eunuch-security-guards-bihar-mughal-empire-history-5266102/ Title A name given to the resource Hijras had a place in Hindu history as eunuchs. Subject The topic of the resource 2018 Eunuchs were designated the third gender in Hindu culture, whether or not they were castrated. They formed lineage houses and severed households, especially naming newborn children. The married couples desired them to perform this role because people commonly understood the hijra to have baraka - sacred powers. https://exhibits.lgbtran.org/files/original/7174fdb6a24aaabc96935bea82cc4183.jpg 7687deeb7a39594fbf06cf51f76ad5f1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.npr.org/2020/04/26/845085129/high-heels-small-towns-we-re-here-reveals-the-uplifting-power-of-drag Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource High Heels, Small Towns: 'We're Here' Reveals The Uplifting Power Of Drag Subject The topic of the resource The staff performers are committed to demonstrating to local performers and communities what they call "the healing power of drag." Description An account of the resource Audio interview with one of the three performers who travel to different towns to help LGBTQ people having trouble with living their identities to own who they are. They help by talking to the locals they recruit to perform with them and help to open up the locals' families and community members sometimes supportive or quite resistant. Source A related resource from which the described resource is derived Lulu Garcia-Navarro, NPR. April 26, 2020. https://www.npr.org/2020/04/26/845085129/high-heels-small-towns-we-re-here-reveals-the-uplifting-power-of-drag https://exhibits.lgbtran.org/files/original/6bdc5d01d2b213c5e9a2e0c160fb3d4d.jpg 159ac0659d518df64c0c7038f8706370 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube -wRbfOmHgts Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Hetero-patriarchy and Settler Colonialism Source A related resource from which the described resource is derived Reid Gustafson | TEDxPortlandStateUniversity https://www.youtube.com/watch?v=-wRbfOmHgts Subject The topic of the resource Explains how the assimilation policies of settler colonialism imposed Christian hetero-monogamy on indigenous communities that ruined their family structure besides justifying the capture of their lands. https://exhibits.lgbtran.org/files/original/da2ac931c30b8ea39c7aa68cf0fca306.pdf 81be2b419de09c3b81852869c0a78483 https://exhibits.lgbtran.org/files/original/cf7655274cf0ba220178c224a57749bd.pdf 93c1edcd2ccb9b0fe46120ea9778d62e https://exhibits.lgbtran.org/files/original/e4a94cd5ca0c277192a3b5c94fcc55a3.pdf 6068cffb32a3a8d1352548d91a9eb5d5 https://exhibits.lgbtran.org/files/original/4d176acdd3805016dd7c054daf908775.pdf b7bb0aa5a9a4457f0bb14f462bd54e6e Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document 15th January, 1963 Alastair Heron, 149, Brookdale Avenue, Greasby, Liverpool Dear Alastair, You will be receiving through the post the amendments made by members of the small committee. We are going to have a terribly hard job to get this published by the 17th February, and I still have not heard yet from the printers whether they can do it: however, we are doing out best to persuade them to help us out and I have to add a note to the foot of this letter telling you that all is well. Both the Home Service Committee readers have warmly accepted the text and have encourage me to go ahead with its publication. One of them makes the following points: 1. Scattered through it are occasional remarks which are not essential, and may be thought more hurtful than helpful, e.g., those pencilled on pages XX and x1. 2. Does one assume that all Friends know the meanings of the Latin words by convention used? Glossary? 3. p. 34. Give all publishers or none. 4. There is an unconscious assumption that all boys go to boarding school. There is nothing about what happens to children at day school. Asa an anti-boarding school man, I'd have liked a paragraph on this point, which seems to have some importance. With regard to point 1 the section he notes on page 82 begins at the end of line 15 "It is sobering to note that...", and on page 19, on line 19, "Unfortunately, it appears that..." On point 2, this will be covered by the Glossary which you are to supply. The reader makes one further point, as follows: 'I'm a little doubtful about the title, as I understand it, this has grown from a study of homosexuality to s study of sex. But it doesn't really live up to its title, for it is weak on the side of Love/Sex in Marriage. (Main references are pp. 22-24 and parts of Chapter IV). I think this aspect vital, for the more constructive, exciting, joyful, etc., etc., sex is in marriage, and the more marriage is based on principles of love which includes sex and which are based on religion, the less will be the attraction of sex outside marriage. Obviously, one can't do anything about this text, but could we think in terms of a similar group producing a complementary and equally constructive paper, not on Christian marriage, but on the Principles of Love and Sex i n Marriage?' i that that we must accept the title and hope that at some future date perhaps a further study on this subject can be made. Duncan telephone me last night, and assured me that you could get the text back to the printer we select by first-post on Monday morning. It is on this basis that I am urging them to help us. I will let you know immediately the name and address of the printer we decide to use. As the text will be very clear I see no season to print this in galley form, but to get the proofs; this would save a considerable amount of time. Am I right in assuming that you will read the proofs? I am sorry for all this rush at the last, and you must have been terribly over-worked in tackling this. I think you have made a splendid job and only hope that other members of the committee will not start sending in too many alterations. Yours ever, George H. Gorman Prison Commission Horseferry House Dean Ryle Street London SW1 21st January 1963 My dear George, Thanks to you and your staff Alastair Heron and I got the document off to the post yesterday afternoon after working on it until quarter to one on Sunday morning and most of Sunday until post-time at half-past three. I think it's a jolly good bit of work now and I can't tell you how grateful we are for all the help you and your folks have given. One or two little requests that occurred to us in relation to publication: (a) As soon as the page proof is ready we thought it would be as well if you sent that to the B.B.C., as a follow-up to the draft which you've already sent, as there are certain quite significant changes of emphasis, mostly in the nature of making the thing more definite and it might be a helpful to them to see it at the page proof stage. (b) Asthe firm will be pulling a page proof we rather hope that you would give directions for the following to be supplied with proofs at that stage; one to yourself, two to Alastair, two to your proof reader, one to Kenneth Barnes, one to Anna, and one to me, and one to Reginald Smith! (c) Having thought about the dates and times we believe that it would be the right thing to do to have publication date as 9 o'clock on the morning of February 18th, in other words, to follow the broadcast of Meeting Point the night before. (d) If you agree, do you think you can persuade the printers and binders to pull off review copies for the following papers and others which may occur to yourself at least a week in advance? The papers which we thought of were the following: "Observer", "Sunday Times", "Guardian", "Times Educational Supplement", "New Society", "New Statesman", "Spectator", "The Friend", "The Wayfarer", "The Church of England Newspaper", "The Methodist Records", and others of like kind that you will know of, "The Lancet", "The British Medical Journal", "The Listener", "The Economist", "Medical News", and copies to the National Marriage Guidance Council, and the Central Council for Health Education. I suggest that you also send a copy, even though I am anonymous, to the Editor, "The Prison Service Journal", Staff College, "Wakefield, Love Lane", and also one to the "British Journal of Criminology". I hope you will approve of the little note of gratitude we have written of you, of the Committee and of Jean James in particular. I have also tried to square Reginald Smith and his amour propre in the same note! With grateful thanks. Your ever, Duncan Richard Fox thinks it might be a good idea to have your cuttings collected. Have you a means or news--do you use an agency? George H. Gorman Home Service Committee Friends House, Euston Road, London, N.W. 1 25th January 1963 Duncan Fairn, Prison Commission, Horseferry House, Dean Ryle Street, London S.W. 1 My dear Duncan, Many thanks for your letter. In reply to your points - (A) I had it in mind to send one proof to the B.B.C. as soon as it ready; if I can spare more I will certainly do so, the only snag is that by asking for more proofs it does tend to hold up receiving any of them. This also answers your point (B) I have asked the printers to supply as many copies as they can up to the number mentioned in your letter in the hope that they can do this without any undue delay. (C) Publication date causes a little difficulty as t he "Friend" is very anxious if possible to make reference to it in their issue of February 15th; also, if wew are going to send it to the Sunday papers they will want to be able to comment on it on the morning of the 17th, therefore, assuming we get it through in time, I think we should pass the publication date for Friday 15th February. Thanks for the massive review list in (D). In addition to the delay problems mentioned above, there is a further complication about review copies. We are proposing to send these to the national press, certain provincial papers, the Press Association, and the respectable Sunday papers. As you probably realise, the Press is terribly touchy if they should think they are being excluded. Clifford Haigh assures me that we should try to treat them all on the same level and send all our review copies out at the same time to that no-one can say a certain journal has received favoured treatment. (not even the Prison Service Journal!) Clifford feels that we might avoid a l;ot of sensational misrepresentation by sending a handout with the document, giving a general summary of its ideas. Would you feel like writing this, in about five hundred words? If not I thought I might ask Charles Radfield, who has already read the text for the Home Service Committee, and is used to preparing this sort of thing, to have a go. As far as your postscript is concerned, I have received a note from Richard Fox and will add his collection of people to the review list. I think that is all for the moment, Yours ever, George H. Gorman GHG/AW Alastair Heron, 149 Brookdale Avenue, Greasby, Wirral, Cheshire. 4th February, 1963. Dear Alastair, Your corrected proofs and the original copy of the Mss arrived here this morning. My warmest congratulations to you on working so speedily; you have outstripped all the other readers and I am now waiting for their copies before returning yours to the printer. Duncan is preparing a 500 word handout for the press and Ii will arrange for this to be sent out with advance copies of the book. I am also seeing that all members of the group receive copies, and have lists of suggestions for journals to receive review copies. So far I have not see a proof of the cover, but I am getting in touch with the printer today to find out what has happened about that. Duncan feels rather strongly that you should be included in the Meeting Point programme and has been trying to get hold of Mr. Hunkin at the B.B.C. to tell him so. I must say I agree with Duncan and hope he succeeds. In the meantime I have sent a copy of the proofs to Hunkin and another copy to Anna Bidder, who is meeting the B.B.C. on Wednesday. Has your personal export order come through? I hope not--for our sakes--bot to retract that uncharitable view--I hope you are successful for yours. With warmest greetings, Yours ever, George H. Gorman Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Heron-Fairn-Gorman Letters re: Publication Description An account of the resource Letters between George Gorman (Friends Home Service Committee) and Alastair Heron & Duncan Fairn (study editors) reveal the rush to prepare for printing and distribution. Source A related resource from which the described resource is derived HSC Quaker Group on Homosexuality records, Friends House, London. https://exhibits.lgbtran.org/files/original/9582b3995ebe29eb6e86959418d3eb59.jpg 6fc7cf740fd99ad3dddb9353c2e4bca3 https://exhibits.lgbtran.org/files/original/78fe18ae7ca0ec2b380bdc9e7d2db2a8.jpg 2519194a11f6b7d257253c103282fd60 https://exhibits.lgbtran.org/files/original/cd44db435eb03e76064bdc7b6c928611.jpg a79ea64b13965061013b3519d5b5a429 https://exhibits.lgbtran.org/files/original/e4d6c6c4b3ff0ce9deb7a88e65e56136.jpg 67a8fae8bece0fea99e6ee36c54e397c Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document The Friend April 12, 1963 "Towards a Quaker View of Sex" Its Editor Replies to Comments Alastair Heron was a member of the group of Friends who produced the essay, TOWARDS A QUAKER VIEW OF SEX, and he acted as their editor for this purpose. The essay was published for the group by the Friends Home Service Committee on February 18 (price 3s. 6d.) Here Alastair Heron replies on behalf of the group to come of the comments--favourable and otherwise--that have been made on the essay since publication. It may be helpful to start by saying a few words on the problem of publication which faced the group of Friends who concern over a period of more than five years led to the appearance of Towards a Quaker View of Sex. When we started work we were embarked on a search, and there was no intention of writing for publication: the need for this was not realised until about three years ago. Early in 1962 we considered publishing our material through ordinary channels as a book, but were advised that our manuscript would need to be doubled in length for this to be possible. In the reconsideration that followed it was decided to address ourselves mainly to Friends; we therefore reverted to an approach (already made at an earlier stage) to the Literature Committee of the Friends Home Service Committee. Following its usual practice, the Committee submitted the manuscript to three Friends for their judgment. Each of these, having read it independently, recommended it for publication, and it was decided to publish it, but in publishing it to insert a clear indication that it was in no way an "official" document, but was being published "for the group". The text of this insertion, published on the flyleaf of the pamphlet, was as follows: The Literature Committee of the Friends Home Service Committee has been glad to publish Towards a Quaker View of Sex for the group of Friends which prepared it, as a contribution to thought on an important subject. The views expressed are those of the authors, and do not necessarily reflect the attitude of the Friends Home Service Committee, or of the Religious Society of Friends. Many Friends have been distressed by the publicity resulting from the appearance of the essay and from the BBC television programme, "Meeting Point". It is perhaps not widely realised by Friends that unless a "press release" with an approved "hand-out" is made available--with review copies--in advance of publication, an undignified scramble to score a "scoop" may result. This would have placed an even greater burden on the office at Friends House, and on individual members of the group, that results from adherence to the now generally accepted procedure. The initiative for the television discussion came from the Religious Broadcasting Department of the BBC, which has been aware that our work was under way, and had from time to time inquired when it would reach publication. The group believes that it was right to respond to this initiative; it was intended that the essay should appear a week or so before the broadcast, but unfortunately it proved impossible to produce the manuscript early enough. ON the whole the level of Press comment was high and restrained in treatment. Only one national daily broke the rules and commented in advance of publication, and it was the Sunday edition of the same paper that a week or so later carried a feature article containing the only serious misrepresentation of material from the essay. While almost all papers inevitably selected passages for quotation, there were few examples of that calculated "tearing from the context" which can be so damaging. As a result, the correspondence columns reflected a reasonably wide range of the opinion that received expression before those writing had been able to study the essay. The television discussion was favourably reviewed in The Listener, the critic having clearly appreciated the basic attitude of the Friends taking part. In contrast, the references to Quakers in "That Was the Week That Was" were included among other examples of lack of good taste regretted by the television critic of The Guardian. The response of specialist periodicals such as The Lancet and The Times Educational Supplement has been one of appreciation: the review in the latter ends by saying that the essay "might make admirable materials for Sixth-form groups". Such a general judgment finds specific support from a variety of schools, exemplified by a letter from a housemaster who speaks of his gratitude for "something of this kind which I can confidently give boys to read if they ask for help in working out their ideas on sexual morality." The essay has found sympathetic ears in most sections of the Church, including certainly the Roman Catholic, and it has also attracted criticism from most sections. The Church Times and The Universe were severely critical, but distinguished Anglicans have welcomed the essay warmly, and a Roman Catholic has written: "You may be surprised to find how many Catholics support your views, or most of them." An Anglo-Catholic priest alludes to the allegory of a recent Swarthmore Lecture when he ends his letter by saying: "It may be that courageous thinking such as is shown in the report will help to break down the walls of the 'Castle' and bring its inhabitants together with hose of the 'Field' into that unity which is the Will of our common Lord." I must now turn to the comments of Friends, both those published in The Friend and the others which have reached me by letter. It would seem that many early comments came from those who had not yet read the essay. Those from most Friends who have obviously done so are appreciative and encouraging, although some also make it clear that not all our conclusions are acceptable. What many of these Friends seem to have most valued is what one described as the "spirit of seeking", another as "a deep desire to seek the will of God". Others feel that publication of the essay has "opened out new vistas" or "opened up basic questions"; one writer wonders how truth can be served these days except by a prolonged study on the part of people under concern which leads to publication, that others may then in open discussion take the searching further. Another Friends writes: "The publication of the essay is an example of what Christians in general and Friends in particular ought to be doing." Adverse criticisms of the essay can for convenience be divided into three broad categories: one relating to what is felt to be an undue emphasis on person-to-person relationships to the detriment of wider social responsibilities; the second to our rejection of "the traditional approach of the organised Christian Church ot morality"; and the third to instances of ambiguity or of vagueness. On this last point, John Ounsted (who reviewed the essay for The Friend on February 15) regards as the principal weakness of the essay "a lack of clear statement both in detail and of the overall implications of the work". It is certainly true that we have devoted a good deal of attention to personal relationships, but I feel sure that this has been deliberate. The current emphasis is on "the group", "society" and other impersonal collectives terms: one Attender saw as the most important premise of our essay "that the fulfilment of our nature as distinctively human beings is through relationships that are personal". The sexual problems with which we have been concerned find their focus at a personal level, and it is at this level that problems must be cased and solutions found. In thus coming to terms with the facts, we returned frequently in our thinking to the wider implications in family life and in society. "However private an act, it is never without its impact on society, and we must never behave as though society--which includes our other friends--did not exist." (p. 40) What we reject about the traditional approach of the Christian Church to morality is, first, the assumption that God's will is known in detail, permanently and for general application under all circumstances; and second, the danger to a religious view of life that can and does arise when a rigid moral code, widely questioned by sincere and responsible people, is identified with the faith itself. This obliged us to re-examine the whole basis on which decisions are reached as to what is "sin", what is "right" and what is "wrong", in sexual behaviour. In an ecumenical view of the Church, in which its branches can b e seen as having valuable special emphases, that of the Society of Friends is frequently identified as being on the continuing revelation by the Holy Spirit of God's purpose in ways appropriate to the changing condition of man. We felt--and feel--confident that most Friends and most of our fellow-Christians would understand and share our concern that individuals should be encouraged to seek afresh God's way at this time in man's history. It does not follow that the result will be different: it is the way in which it is reached that must be ever fresh. "We cannot accept as true a statement that is given us merely because it is given with the authority of tradition or of a Church. We have to make that truth our own--if it is a truth--through diligent search and a rigorous discipline of thought and feeling" (p. 41). There is no doubt whatever that we were guilty of ambiguity in the passages (on pp. 20 and 39-40) which refer to the so-called "triangular situation". It is open to any reader of these passages to interpret them in terms of an "adulterous" relationship being good and even beneficial to all three persons concerned. For my own part, as editor, I greatly regret that this possibility--obvious to me now--simply did not occur to me. This said, may I no go on to make it clear that we stand firmly by our conviction that many marriages encounter situations--sometimes more than once, as evidenced by a courageous letter to The Observer (February 24)--of a "triangular" nature, and survive triumphantly. To stress this, by way of antidote to the universal assumption that marriages to be happy and successful must depend upon the imperviousness of both partners to the attractiveness of others, is not intended to condone, still less to advocate, a light-hearted attitude towards extra-marital intercourse. This we should have made explicit, and did not. The section on Page 20 also combines references to two very different types of triangular situation, with a consequent confusion in the minds of many readers. We are sorry for all this and intend giving fresh thought to this question. Both John Ounsted and Robin Hodgkin (The Friend, March 22) are disturbed--with other correspondents--that we do not come down squarely in support of "vows of chastity or loyalty" being maintained at all costs under all circumstances. Here we seem to have failed signally in communicating the most painful and humbling outcomes of our five years' exercise. We were led--perhaps "driven" is more accurate--to abandon the security of our own rigid acceptance of such codes of behaviour, in order to understand the situation of others for whom those codes have no sanction.--"We would ask those who cannot easily foll;ow our thoughts to recognise what has driven us...to our insistent questioning. It is the awareness that the traditional code, in itself, does not come from the heart; for the great majority of men and women it has no roots in feeling or true conviction. We have been seeking a morality that will indeed have its roots in the depths of our being and in our awareness of the true needs of our fellows" (pp. 41-42). That quotation is followed immediately by the passage which John Ounsted describes as perhaps representing "the final positive message" of the essay: "The challenge to each of us is clear: accustom yourself to seeking God's will and to the experience of his love and power, become used in your daily life to the simple but tremendous spiritual fact that what God asks he enables, provided only and always that we will to do his will." John Ounsted continues by saying: "In other words: 'All you've got to do is to be a saint and you'll find your sexual actions are not sinful, as neither are your others.'" To this we would reply by saying quite simply that we share the belief of countless of our fellow-Christians that the proper goal of a disciple is just that--to be "perfect". Nobody can find his way through these problems unless he is always trying to be and to do the best he knows. For the convinced Christian this is to seek God's will and to carry it out by his strength. With any lesser goal we may be deluded into believing that we are doing well enough so long as we don't break the rules. For those who cannot claim a Christian belief, the goal is the same but harder to achieve. Unless those to whom we speak have this high goal, we have nothing to say which will have meaning to them; but the conventional moral code will have no meaning to them either. I should like to close by expressing our gratitude to all those who helped us during our work by giving enormously of their own experience; to those who since the publication of this essay have recognised that we did what we felt laid on us to do; and perhaps especially to those who have recognised the very great significance of the word "Towards" in the title. We offer our findings to the Society as a basis for corporate research, under guidance, by what a Friend has called "the larger and more representative group". We do not ask for hasty judgment: we have taken nearly six years to produce what one periodical described as "preliminary gropings". The essay itself has many defects in style and in clarify of expression. The questionings we have expressed thus imperfectly must themselves be seen as provisional, as but a staging point from which Friends and others may move towards a better understanding of how God would have us deal with "this glorious gift." Alastair Heron. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Heron Responds for Group Description An account of the resource Alastair Heron writes a lengthy response on behalf of the working group to the criticisms that have been voiced by Friends and other commentators. This is published in <em>The Friend</em> on April 12th. Source A related resource from which the described resource is derived Reproduced by permission of<em> The Friend</em>, April 12, 1963, pp. 420-23. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Herbert Dean Cooley Description An account of the resource Herbert Dean Cooley, 32, Upstairs Lounge bartender and MCC member, one of the last victims to be identified.