Tag: Harry Hay

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A Circle of Loving Companions by Pat Gourley

Harry Hay is best known for founding the Mattachine Society in 1950 an organization certainly seminal as far as the modern gay movement is concerned. He is also fairly well known for helping create the Radical Fairies in an attempt to redirect what he felt was the disheartening slide of the Queer movement into dreary assimilation. Hmm, I wonder how that worked out?

The Radical Fairies had a definite spiritual bent and cultivated a rejection of straight culture. As I have written here on other occasions I feel it was the devastation of AIDS and the resulting preoccupation with survival and death for so many and in so many insidious ways that took the gas out of the Radical Fairie movement. That though is not to deny that Radical Fairies are not still vibrantly around today here and there.

Another less well-known effort of Harry’s was the formation in 1965 of a queer collective that he called a “Circle of Loving Companions” an entity lasting for decades. I’ll quote a brief description of this group from Stuart Timmon’s biography of Hay called The Trouble with Harry Hay (1990): “ The Circle was often politically active, and Harry stressed the name symbolized how all gay relationships could be conducted on the Whitmanesque ideal of the inclusive love of comrades. The Circle’s membership specifications were based on affinity…”

I first became aware of the name by way of written correspondence I had with Harry and his loving companion John Burnside in the late 1970’s. The phrase “Circle of Loving Companions” was frequently the letterhead on his written correspondence to me in those days and was also stamped on the outside of envelopes as part of the return address. I still do prefer “loving companion” as a descriptor of intimate queer relationships that sits with me much better than partner, lover, significant other or the current rage “husband”.

If I didn’t at the time I should have realized that I was a part of a genuine Circle of Loving Companions that was formed here in Denver out of the intoxicating crucible that was gay liberation the 1970’s. Viable remnants of this Circle remain in my life today but significantly depleted over the years, primarily by AIDS.

I met the most significant loving companion I have ever had in the fall of 1980 shortly after the second Radical Fairie Gathering here in Colorado in August of that year and a few short weeks after returning from my father’s funeral back in Illinois. David was at the time the Methodist minister in Aspen Colorado and was a close friend with one of the roommates I had in our house up in Five Points. He was visiting this friend and staying at our house when we were first introduced. We actually had a bit of a courtship consisting of a couple of dates before we fucked, something extremely rare in the gay male world of 1980. Over the ensuing months though I realized that I did have a deep affinity for this person and he soon left his church in Aspen and moved into the house on north Downing

Street that was sort of the Radical Fairie vortex for Denver at the time. He must have felt a real affinity for me to make such a bold change.

In hindsight I think it best to have a primary loving companion when one is part of a Circle of Loving Companions and David certainly filled that role for me. Our affinity only deepened over the next fifteen years until his death from AIDS in 1995. The nineteenth anniversary of his death is this week on Wednesday the 17th, 2014.

Since his death I have been involved in one other long-term relationship. I guess you can call 11 years a long-term relationship and though it had its moments there didn’t seem to have the same sustained ‘affinity’ in so many ways I had with David. This second long term partner did not seem to fit as well into my circle of friends and this to me is something that any current partner I might fall in love with would need to accommodate. Something to keep in mind is introducing any prospective partner to your circle of companions sort of like straight folks do with each other’s biological families.

So I guess any new partner would need to be a bit of a collectivist and tolerate the coming and goings of my circle and I would certainly need to be accommodating of his companions. I also would insist on dependability. You need to always be there for me and me for you. Sex at this stage of the dance is quite peripheral to the whole enchilada and though mutual orgasms occasionally that involve seeing Jesus would be nice they are definitely not required.

As mentioned above my circle of loving companions is much depleted from what it was 35 years ago but still limping along. It has though it seems gotten much more difficult to add new members. If anyone is feeling an ‘affinity’ and is interested in interviewing for a position in the Circle we could meet over coffee.

© September 2014

About the Author

I was born in La Porte, Indiana in 1949, raised on a farm and schooled by Holy Cross nuns. The bulk of my adult life, some 40 plus years, was spent in Denver, Colorado as a nurse, gardener and gay/AIDS activist. I have currently returned to Denver after an extended sabbatical in San Francisco, California.

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Competition by Pat Gourley

Harry, John, and Pat  ( Photo taken 1983 in L.A.)

On first meeting Harry Hay and John Burnside at my home here in Denver back in 1978 one of the first of many teachings Harry attempted to impart to me was his theory of Subject-Subject consciousness. Specifically how this related to gay men but he could extrapolate to all queers when asked to elaborate. This form of consciousness was of course in opposition if you will to Subject-Object consciousness and the form of relating that invokes. This is what he considered to be the heterosexual male paradigm defining almost all of their interactions, an endless competitive game of domination and submission.

Basically Subject-Subject implies the ability to relate to another sentient being as someone equal with you and not as an object. This is something I have, with varying degrees of success, attempted to aspire to in my life certainly in personal friendships, with lovers and professionally. It is a simple idea really with rather profound implications for the human race. What sort of world would we have if we all looked on each other in a subject-subject manner as opposed to subject-object?

So why you may ask do queers have a leg up, as Hay theorized, with this subject-subject business as opposed to heterosexuals? I do think many heterosexuals do acquire this level of consciousness, but it doesn’t come quite as naturally to them as it does to us. Hay thought we had an innate tendency to this form of relating and that it first comes to fruition in our initial internal coming out process. Let me quote from Radically Gay (Roscoe,editor:1996) and a piece written by Hay in 1979: “I suppose I was about eleven when I began first thinking about, then fantasizing about, him! And, of course I perceived him as subject. I knew that all the other kids around me thought of girls as sex objects to be manipulated, to be lied to in order to get them to “give in” and to be otherwise (when the boys were together without them) treated with contempt. And strangely, the girls seemed to think of the boys as objects, too. But HE whom I would love would be another ME. We wouldn’t manipulate each other – we would share –and we would always understand each other completely and forever.” Harry could be quite the optimistic romantic.

Some might argue that subject-object relating is the natural course of evolution, the survival of the fittest. I think that this evolutionary critique can be debunked but I am way to lazy for that here. Let me just say that I do think humans are evolving, sadly probably not nearly fast enough for our eventual survival as a species, but at our most altruistic best we are moving slowly, kicking and screaming, towards a subject-subject form of relating to one another. I think an argument can be made we queers are in the vanguard of this evolutionary trend. A real test for us will be if we can bring this consciousness into the newly opened realms of marriage and military service. A daunting task since these are two institutions that are traditionally built on domination and submission.

Which brings me back to the topic of the day “competition”. I guess I view competition as perhaps the most odious form of Subject-Object intercourse. There has always got to be a looser. Nobody really believes the old adage “it not’s whether you win or loose but how you play the game’. Ask any Broncos fan.

Let me share with you an anecdote from my professional life in which I have strived, again not always successfully, to relate in a subject-subject manner. Unfortunately the doctor-patient and very much so even the nurse-patient relationship is one that is in our culture inherently subject-object. One small way I would try to counteract this imbalance was to never have the clients I was seeing be sitting on the exam table when I came in but rather in the chair next to the table so we could more easily relate eye-to-eye. Putting someone on an exam table and especially putting them there half naked, and perhaps leaving them for 20 minutes before you show up is a power move, a not so subtle game of domination and submission. This is even more daunting to do these days since many exam rooms have a computer screen on the table and the exam table behind that. Kaiser though I admit has addressed that somewhat and has moveable computer stations that do allow for more face-to-face contact, which is if you can get the provider to look at you and not the screen.

Let me close with a quote from my favorite nursing theorist, Margaret Newman, who was all about subject-subject relating when it came to the “nurse-client” relationship: “ The joy of nursing lies in being fully present with clients in the disorganization and uncertainty of their lives – an unconditional acceptance of the unpredictable, paradoxical nature of life.” I have no idea if she was a lesbian or not but I will apply my universal rule to her also and assume everyone is queer until I know otherwise. Certainly her strong nods to subject-subject consciousness and her noncompetitive approach to the nurse-client relationship give her a head start in the area.

March 2014

About the Author

I was born in La Porte, Indiana in 1949, raised on a farm and schooled by Holy Cross nuns. The bulk of my adult life, some 40 plus years, was spent in Denver, Colorado as a nurse, gardener and gay/AIDS activist. I have currently returned to Denver after an extended sabbatical in San Francisco, California.

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Gay Music by Pat Gourley

Well where to start with this one? I am gay and I do listen to music but I don’t think that imparts any element of queerness to the music I listen to or that any of that music is making me into any bigger queen than I am already. Other than many Furthur CD’s from the past year’s shows that I listen too sort of endlessly in my car I am a frequent user of Pandora.

My current favorite artists on Pandora are anyone Motown connected, Warren Zevon, Van Morrison, and Bob Dylan, despite his recent obnoxious commercial during the Super Bowl for Chrysler. Dylan has always admonished his listeners not to ascribe any beliefs or agenda he may or may not have in regards to his music so I take this as license to attach whatever meaning I want to his tunes and I do.

Jerry Garcia was once asked why the Dead did so many covers of other people’s music, often Dylan songs, and his response was “because we are lazy.” I also am basically pretty lazy and Dylan’s music has always provided me over the years with a cheap high to get my politically correct righteousness up and running.

I have said on many occasions that I am missing the gay gene that one needs to appreciate Opera for example or even much of classical music though I do listen to a modest amount of classical music on Pandora. Listening to Opera however requires coercion and medication to happen, my apologies to all the Opera fans around this table.

I have been influenced greatly over the years though by several Opera lovers. This includes Harry Hay who is described in part by Will Roscoe in the introduction to Radically Gay as “an opera queen who has mastered Marxist dialectics…” More than his apparent love for opera I was aware of Harry’s research and genuine fondness for European Folk Music and his numerous attempts over the years to get me to try and introduce the singing of folk rounds into our Denver Radical Fairie activities. He was certainly aware of my fondness for the Grateful Dead but I think he assumed this was just a phase I would eventually outgrow. Or perhaps he had at some point heard my extreme inability to carry a tune of any sort and he thought best to leave well enough alone in this regard.

An interesting queer historical tidbit I will share is that Roscoe, in Radically Gay again, attributes Hay’s research into folk music as a direct contributor to the development of his ‘gay folks are a cultural minority thesis’ that helped launch the Mattachine society. Hay believed that a folk song could convey information beyond just the lyrics. The songs could also serve as vehicles for communicating about repression when the cultures and people involved were under someone’s heel.

Pat Gourley & Will Roscoe
Photo by Alan M. in October 2009

Harry’s favorite example of this was a folk tune used in 1622 by Dutch freedom fighters to help recruit and organize disparate villagers who did not speak the same language. The name of this tune was “Bergen op Zoom.” The Dutch resistance in World War II used the same song also. Harry brought this folk tune to the fledgling Mattachine [Society] in 1950 and the group adapted it in their membership initiation ceremony. I have not had much luck in finding an English translation but have brought a copy in Dutch I believe and perhaps someone here can help. For those who might have more interest in this connection Hay made between folk music and queer identity I would refer you to Radically Gay (Will Roscoe, editor: 1996) specifically the chapter titled “Music…man’s oldest science of organization”.

Harry never gave up though on the potential power of music, folk in particular, as a form of dialectics in action. A way to facilitate communication between Fairies that could lead to further exploration and discovery as to our true natures. In fact he was sending me copies of Rounds for gay men to use when getting together socially well into the 1990’s as I recall. I will refrain from launching into the many discussions I had over the years with Harry and his partner John that addressed the dialectic method of discourse as a means of eventually reaching consensus. Harry was always about consensus and shunned the rule of the majority. He thought queer folk and fairies in particular were potentially very adept at consensus and that one way to set the stage for such communication was to gayly sing Rounds, something I think he felt was an intrinsic form of gay music.

© February 2014



About the Author

I was born in La Porte Indiana in 1949, raised on a farm and schooled by Holy Cross nuns. The bulk of my adult life, some 40 plus years, was spent in Denver, Colorado as a nurse, gardener and gay/AIDS activist. I have currently returned to Denver after an extended sabbatical in San Francisco, California.

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Road Trip by Pat Gourley

I actually have several memorable road trips in my past that I remember with varying degrees of fondness. My first trip west to Wyoming in my late teens is still a vivid memory. The first time I saw mountains outside of pictures, movies and T.V. was quite breathtaking. I simply had trouble grasping that they were real. The parts of northern Indiana and Illinois where I lived are really quite flat and I guess I grew up assuming the world was flat. That the world might be flat was a view of the world not uncommon among many Europeans in centuries past as I recall.

Then there were the trips to Florida in the late 1960’s with college friends. These were most remarkable for the fact that they provided my first views of the ocean. They were also noteworthy for the fact that we were frequently trailed and mildly harassed by various Florida state troopers. Being longhaired hippies we really stuck out. If it weren’t for our nearly invisible car, an old Dodge Dart slant six, we would have probably been stopped much more often. There was absolutely nothing cool about that car and a vehicle many of the frat boys going down to Ft. Lauderdale on spring break in those days would never be caught dead in but the cops largely ignored.

Probably my most memorable road trip though was one I took in the spring of 1989 with Harry Hay and John Burnside. Harry as many of you know is considered by some to be the founder of the modern American gay movement since he was instrumental in the formation of the Mattachine society in Los Angeles in 1950. Harry and John had been mentors and queer spirit guides for me personally since first meeting them in 1978 and our history together was after more than a decade quite rich really.

Our personal dynamics were actually emerging from a period of stress as a result of internal and very fractious Radical Faire politics. I was at the time becoming quite immersed both personally and professionally in the exploding AIDS epidemic. I often wondered why Harry and John both did not seem to me at least more involved with the AIDS epidemic but perhaps it had something to with the fact that Harry had lived through and survived the great influenza pandemic of 1919. Perhaps this created a different worldview of the inevitability of illness and death.

At any rate they were in Denver that spring of 1989 at the invitation of a group of local Fairies I was heavily involved with called the Moonroot Circle. This was a spin off of the local collective that sponsored the second large national Radical Fairie gathering in the foothills west of town in the summer of 1980. It was group important to me not simply because of the deep friendships involved but also it helped me keep my bearings in the choppy waters of AIDS and HIV politics boiling over at the time.

Among several activities we had them participating in during this visit was a well-attended public talk we sponsored featuring both Harry and John at the local Metropolitan Community Church on Clarkson, which is still there I might add. Harry was always a riveting public speaker and had a wealth of personal experience he was willing to share that always seemed to stir the radical juices in many who would come to hear him.

They were staying with my partner David and myself in our little house on West Center Street in Denver spending their nights sleeping in the back of their ancient Datsun pickup truck with a camper shell. This was their preferred mode of travel shunning airplanes whenever possible. They had driven to Denver in this rickety bucket of bolts from Los Angeles.

They planned to return to L.A. by way of Northern New Mexico visiting old friends there and reconnecting with a part of the country they had lived in for many years in a compound nestled in the San Juan Pueblo. In the early 1980’s Harry and John had shown a group of us around the Northern New Mexico Pueblos they had come to know and love and introduced us to some of the indigenous queer folk and culture.

Photo of a Radical Faerie ceremony provided by author.

In one of the late night discussions during this Denver visit in May of 1989 the topic of Chaco Canyon came up and surprisingly despite years of living in northern New Mexico they had never been there. David and I had actually been there a few years earlier so the opportunity to travel with them and introduce them to a piece of the country they had never been to was too rich to pass up. David had work obligations and could not go with us but I volunteered to follow them in my own little Toyota pick-up and I would be their guide to Chaco Canyon.

John Burnside in addition to being one the most wondrous fey individuals I have ever know was also a master mechanic though he didn’t drive. In fact I don’t think he had a current driver’s license though I could be mistaken about that. This mechanical ability frequently came in handy since their vehicle would break down several times on nearly every road trip they took. As I recall they had had some trouble coming into Denver from L.A. so I volunteered to follow behind on our journey. Harry was the driver and believe me following behind him was always a bit harrowing. Traffic lanes, stop signs and the rules of the road in general were to Harry merely suggestions most often ignored.

And of course about an hour out of Denver on Highway 285 their water pump went out. John very astutely remembered that we had passed a Napa auto parts some miles back so after diagnosing the problem he hopped in my truck and we drove back for the needed items. Harry stayed behind. He often would go into a bit of a sullen funk especially around car problems it seemed.

The remainder of the trip to the San Juan Pueblo was uneventful. We spent the night there with friends and then proceeded the next day to Chaco Canyon. They were of course duly impressed with the ruins. It was during our walk through the ruins that my most memorable moment of the trip occurred. That moment was when we were seated together in a meditative silence in the great Kiva. Harry was tearful as I recall. I had seen him tearful before but meditative silence in the presence of the father of modern gay liberation was a totally new experience for me and one I will always cherish.

After several hours we were on our way back to San Juan though I do not remember very clearly the return trip at all. Nothing apparently broke down. I think H. and J. spent a few more days in New Mexico before retuning to L.A. I drove back to Denver the next day with the great memory of having had the opportunity to introduce Harry Hay to a part of New Mexico he and John had never visited.

A great little gift back to the men who had introduced me to so many, many different and exciting things queer. A big part of who I am today and my worldview I owe to Harry and John. I still frequently find myself invoking one of Harry’s greatest teachings and that was his frequently saying, “Now that is an unexamined assumption, isn’t it” and thereby prompting a totally different way of viewing the world!

February 2014

About the Author

I was born in La Porte, Indiana in 1949, raised on a farm and schooled by Holy Cross nuns. The bulk of my adult life, some 40 plus years, was spent in Denver, Colorado as a nurse, gardener and gay/AIDS activist. I have currently returned to Denver after an extended sabbatical in San Francisco, California.

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What is the Real Spirit of Stonewall? by Pat Gourley


Stonewall Inn (Then)
Stonewall Inn 2012

White statues in park across
 from the Stonewall Inn








“Despite his enduring
commitment to gay rights and lifelong dedication to queer scholarship, Duberman
is deeply disappointed in the contemporary LGBT movement, noting that for the
last 20 years it has been focused on marriage equality and repealing “Don’t
Ask, Don’t Tell”. In Duberman’s view, the gay agenda is grossly myopic and its
goals of assimilation counter the spirit of Stonewall and Gay Liberation, which
sought to affirm, rather than obscure gay differences.”
http://slanthere.com

The above quote referenced from the online entity The Slant is from an interview done recently with Martin Duberman. Duberman for those perhaps unfamiliar with the name is a queer, radical activist with a very long and impressive academic background and the author of numerous books and countless articles. He is on faculty as a professor of history emeritus at the City University of New York. The interview was published online June 5th, 2013 and is commemorating the 44th anniversary of the Stonewall Riots. His most recent book is titled The Marin Duberman Reader.

In reading the Duberman interview I found myself hearing similar ideas I was frequently exposed to in the late 1970’s as a result of my budding relationship with Harry Hay, life long gay activist and founder of the Mattachine Society in 1950 and very instrumental in birthing the Radical Fairie movement. It was through contacts at the Gay Community Center of Colorado in 1978 that I was able to connect with Harry and his partner John Burnside who were living in northern New Mexico at that time.

An activity I was involved in during the spring of 1979, through The Center for the week of activities commemorating the Stonewall Riots, was the 3rd annual Lesbian/ Gay Symposium held the Saturday before the Sunday March. We were still marching back then rather than having a pride parade or at least still hotly debating whether it should be a “March or a Parade”.

The symposiums were part of Pride Week activities starting in 1977 and continuing into the early 1980’s working with the support of the Center. They consisted of a single daylong program of workshops. Presentations and discussions were of topical interest to the LGBT community and often fairly broad in scope. Don’t Ask/Don’t Tell was of course not even on the distant horizon yet and marriage equality not even a figment of anyone’s imagination. For many early LGBT activists participation in the military was not consider a desirable pursuit for anyone gay or straight, and marriage was thought to be a rather unsuccessful heterosexual construct meant to primarily control women and property, definitely not something to strive to emulate.

Since I had gotten to know Hay and his loving companion John Burnside in the previous year the awareness of his rich queer activist history led me to pursue him as a keynote speaker at the 1979 Symposium. They were at that time both heavily involved in the planning for the first Radical Fairie gathering that was to take place in the Arizona desert outside Tucson later in the summer. In personal correspondence dated 6-11-79 in typical Hay fashion he agreed to come up for the event. Written letters in 1979 were a viable and frequently used manner of communication and Harry was a master at writing long letters. Regarding my request that he and John be keynote speakers he wrote: “…being ‘keynote people’ scares us. We love to rap with people but we don’t take kindly to the old hetero-imitating formalisms of speeches or addresses.”

Though I have many pages of personal correspondence with Harry in particular I unfortunately never saved my responses back to him. I apparently responded that that would be fine and they came to Denver for that Lesbian and Gay Pride weekend of 1979 and participated in several workshops at the Symposium. He spoke briefly at the rally at the end of the Pride march that Sunday in Civic Center. Harry with bullhorn graces the cover of the July 6, 1979 issue (Vol. IV, #7) Of Out Front Magazine. I do not remember any of his remarks at the rally but the theme of the march that year was “We Are Family” so I suspect he spoke to that.

Much of Hay’s thought on queers at the time focused on the three questions originally raised by the Mattachine society; who are we, where do we come from and what are we for? If we were to be pursuing these questions in earnest at the time, and they are still quite relevant today, assimilation into the larger hetero society with marriage equality and open military service were unlikely to facilitate that exploration.

In the Duberman piece referenced earlier he describes the current “gay agenda” focus on marriage and the military as very myopic and Hay would certainly agree. In fact I heard Harry dismiss both as sadly hetero-imitative and nothing we should be serious about pursuing if we were intent on getting to the root of our difference and bringing our unique gifts and contributions to the larger human banquet.

When Duberman was asked specifically about the influence of queer culture on mainstream America he responded in part: “So far, I don’t think the effect of mainstream culture has been significant, and I think that’s the fault of both the gay movement and the mainstream, which is willing to accept and tolerate us to the extent that we act like good middle class white people”.

If I can be so bold I would say that both Hay and Duberman firmly believe that our real strength comes from being “outsiders”. Perhaps the potential for at least some of the change humanity desperately needs at this juncture can come from queer folk and that will only come about if we relish and explore our differences as possible keys to viable solutions to our immense problems today. Not to throw too much of a burden on us but we really do need to be in the vanguard of a radical restructuring of the entire social order or we are pretty much screwed both as a species and a viable planet.

How wonderful if every June we could renew out commitment to being “other” and recommit to using our unique worldviews to tackling some of the greatest issues we will face in the coming year.

© 30 June 2013

 About the Author 

I was born in La Porte Indiana in 1949, raised on a farm and schooled by Holy Cross nuns. The bulk of my adult life, some 40 plus years, was spent in Denver, Colorado as a nurse, gardener and gay/AIDS activist.  I have currently returned to Denver after an extended sabbatical in San Francisco, California.

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Depravity by Pat Gourley

Depravity is defined as moral corruption or as a morally corrupt act. Christian theology calls depravity the innate corruption of human nature and ties it directly to original sin. Original sin has roots in the Genesis story of Adam and Eve in the Garden of Eden. It is quite a twisted little story involving a snake, a piece of fruit, an injunction not to touch God’s favorite apple tree and a wily woman as the ultimate temptress of a man apparently incapable of making his own decisions. Women get the comeuppance in the end for leading Adam into sin by having to be subservient in all matters to men and also get to experience childbirth as a very painful event.

In doing just a bit of research on this fairy tale of original sin I did learn that the Quran lays the blame for falling into the devil’s snare equally on both Adam and Eve and does not pin the blame on the female partner of the cohort. My sense of this is that the whole Christian version was cooked up by a bunch of old men trying quite successfully to keep woman in their place. A thinly veiled attempt if you will to put words into the mouth of god and thereby justify their power over women. I view the various interpretations of the Genesis story claiming it as allegory for human frailty in generally pretty much bullshit. I see it as a thinly disguised hetero male power play.

Something near and dear to the hearts of many LGBT peoples through the centuries that has been consistently labeled as depravity is sodomy. Sodomy including both oral and anal sex was still on the books as a felony in a significant handful of States here in the U.S. until June 26th, 2003. It was on that date the Supreme Court struck down the remaining sodomy laws on the books with their ruling in Lawrence vs. Texas. In many states this did involve oral or anal sex even between discordant, i.e. male and female, partners as well as between partners of the same sex. Oh and of course several states tossed in fellatio and anal sex with barnyard animals as a felony also.

In thinking about the strong historical connections between depravity, sodomy and homosexuals I am tempted to ask what is it that they were are actually afraid of? I suppose there could have been some argument made at one time that if everyone discovered how much fun it was to fuck your own kind that the human race might have sputtered out of existence. With seven billion souls running around the planet these days that argument certainly no longer holds any water. In fact very compelling arguments for the future survival of the human race can be made for sharply curtailing the reproductive imperative.

I am going to go out on a limb here and perhaps just make up some shit about why we came to be labeled as depraved. It’s hard to believe that the joys of oral sexual stimulation or the delight of prostate massage in its various forms between two women or two men was at the root of centuries of destructive vitriol and near universal condemnation. What is the real reason for “the love that dare not speak its name” being viewed as such a threat?

Did perhaps the hetero-male monopoly see the real threat to their hegemony in the form of men willing to abdicate traditional masculine roles and truly love one another? Maybe it never really was the sex but the threat to the status quo. Now there is something really depraved as they see it in abdicating male privilege.

Harry Hay spoke often of what he called our subject-to-subject inheritance. As I interpret this it is the ability of one human being to relate to another as subject-to-subject as opposed to how things usually work subject-to-object. As gay people we have an intrinsic leg up on being able to relate in this fashion. Man-to-man or woman-to-woman carries with it the potential for a more egalitarian relationship than say man and woman or husband and wife. Even more so I would say that brother and sister.

Will Roscoe has described our Queerness as a “profound ongoing motivation.” We usually become aware of this motivation in isolation with no cultural or societal reinforcement for the genuine beauty of it. So then that initial discovery that I am not alone can often result in an amazingly equal bonding on a very deep emotional and physical level.

This subject-to-subject inheritance is often not fully actualized understandably because we are acculturated into the dominant and all pervasive heterosexual worldview. That view is a male/female dichotomy where the power is clearly in favor of the male. Young boys are taught very early on to always beware of women bearing apples. Once these women learn their subservient role though, we are encouraged to help ourselves to the apple.

We as little budding gay folk, though, view others not as potential threats or competition but rather as desired equals. Now you may say that many queer relationships are anything but subject-to-subject but often unfortunately contain many elements of objectification. This is at least in part the result of internalized hetero-imitation. Our intrinsic nature or un-actualized inheritance though is to love one another as the same.

We are labeled as depraved as a means of controlling, isolating and extinguishing us. Keeping under wraps if you will our real threat to the status quo and that has little if anything to do with where we put our penises, tongues, fingers or objects of art. The threat is of course that if we are allowed to actualize our subject-to-subject inheritance we will really upset the apple cart.

Dec. 2011

About the Author

I was born in La Porte Indiana in 1949, raised on a farm and schooled by Holy Cross nuns. The bulk of my adult life, some 40 plus years, was spent in Denver, Colorado as a nurse, gardener and gay/AIDS activist. I am currently on an extended sabbatical in San Francisco, California.