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This chapter provides evidence that the Stonewall Inn riots were the foundation for a legacy of empowerment and improvements in the civil and political rights of the Lesbian, Gay, Bisexual, and Transgender (LGBT) community in the United States. Increased protections in the United States and globally are needed to fully integrate LGBT individuals into society. The next phase of this work will examine how the failure to extend equitable civil and political rights to LGBT individuals has led to continued stigma and discrimination which, in turn, is associated with a host of LGBT health disparities ranging from HIV to suicide to substance use. Future research will also identify ways to reduce these inequities.

Homosexuality and bisexuality have existed since the beginning of life itself, yet such expressions have been repressed by many societies, from Plato's Greece to Shakespeare's England to America in the 1990s. Likewise, contraceptive devices have been in existence for over 3,200 years, but their availability has long been suppressed by religious groups and societies.

This chapter draws on 10 years of ethnographic fieldwork collected in gay bars from three American cities to explore the strategies LGBTQ subcultures deploy to recreate meaningful places within the vestiges of local queer nightlife. As gentrification and social acceptance accelerate the closures of LGBTQ-specific bars and nightclubs worldwide, venues that once served a specific LGBTQ subculture (i.e., leather bars) expand their offerings to incorporate displaced LGBTQ subcultures. Attending to how LGBTQ subcultures might appropriate designated spaces within a gay venue to support community (nightlife complexes), how management and LGBT subcultures temporally circumscribe subcultural practices and traditions to create fleeting, but recurring places (episodic places), and how patrons might disrupt an existing production of place by imposing practices associated with a discrepant LGBTQ subculture(place ruptures), this chapter challenges the notion of “the gay bar” as a singular place catering to a specific subculture. Instead, gay bars increasingly constitute a collection of places within the same space, which may shift depending on its use by patrons occupying the space at any given moment. Beyond the investigation of gay bars, this chapter contributes to the growing sociological literature exploring the multifaceted, unstable, and ephemeral nature of place and place-making in the postmodern city.

This paper presents a theoretical definition of protest that overcomes the bifurcation of politics and culture in mainstream social movement research. The model is grounded in a study of drag performances, which have a long history in same-sex communities as vehicles for expressing gay identity, creating and maintaining solidarity, and staging political resistance. Extending Tilly’s concept of repertoires of contention, we propose the term “tactical repertoires” to refer to protest episodes, and we identify three elements of all tactical repertoires: contestation, intentionality, and collective identity. We combine social constructionist perspectives on gender and sexuality, the social movement literature, and writings in performance studies to understand how drag performances function as tactical repertoires of the gay and lesbian movement. We argue that because they are entertaining, drag shows illuminate gay life for mainstream audiences and provide a space for the construction of collective identities that confront and rework gender and sexual boundaries.

To highlight some of the tensions and complexities that persist in President Obama’s widening support of Marriage Equality during his second administration.

My primary research design uses autoethnographic detail and draws on two methodological frameworks: (1) the “personal is political” use of subjective voice in feminist theory (particularly in the writings of black feminists), and (2) the postmodern view of complex, “messy” and conflictual intersections of race, gender, sexuality, in the writings of critical race and queer theorists.

My primary finding highlights how macro social structural processes related to white privilege and racial domination and how micro cultural narratives contributing to homophobia and heteronormativity in African American religious circles creates both positive and questionable views of President Obama’s support of Marriage Equality, among African Americans heterosexuals, and within the African American LGBTIQ community.

The primary value of this chapter contributes to the discussion on the persistent tensions between religion, race, and sexuality, which make fragile allies between supporters of Marriage Equality and supporters of Civil Rights and racial justice.

The purpose of this study is to examine negative depictions of male homosexuality in US print and video advertising during the twentieth and early twenty-first centuries. It answers three research questions: What sorts of negative depictions of homosexuality are presented? How, if at all, have pejorative depictions of gay men evolved in the past 100 years? and Why have they changed?

The authors specify eight depictions of negative imagery in advertising and, using content analysis, assess 88 print and video advertisements featuring 133 depictions culled from a large sample.

Analysis reveals that, once rare, there has been a rapid expansion of negative gay imagery in advertisements beginning in 2000, even as gays are gain increasing acceptance and visibility. Typical advertisement depictions have evolved from men dressed as woman early in the twentieth century to men reacting with fear, revulsion or even violence to concerns that they might be gay or be subject to homosexual advances.

Given the paucity of available imagery, data collection was opportunistic and resulted in a relatively small sample.

Practitioners can benefit from explication of how various audiences can view certain advertisement depictions of gay men as insulting or threatening. They can then become more attuned to the impact of negative minority depictions in general.

Society can benefit from heightened awareness of the impact imagery can have on minority or marginalized groups. Results further illustrate society’s evolving and ambivalent views on homosexuality, the visibility of gay imagery in media in general and changing notions of manhood and masculinity.

The authors are aware of no other study that specifically categorizes and assesses negative depictions of gay advertisement imagery.

Understood as the simultaneous experience of necessarily conflicting attitudes, wishes, feelings, or intentions, the concept of ambivalence has a complex history in psychological and social analysis. Lüscher (2000) reviewed the history of this concept, initially used in the study of abnormal states, and then generalized to the realm of the usual and expectable in social life. It should be noted at the outset that the term “ambivalence” presents two problems for social analysis: adoption of a term initially intended to portray abnormal states for the expectable course of adult life, and the extension of a concept founded on the study of personal states to social analysis. Consistent with Bleuler’s (Riklin, 1910/1911) initial discussion of the term ambivalence,¹ Freud (1909, 1912, 1912–1913, 1914) attempted to resolve the first problem by showing that ambivalence – as the experience of mixed and conflicting sentiments regarding those who are particularly important in one’s own life – inevitably emerges out of the child’s effort to resolve the tension between social reality and his or her own desire focused on the parents of early childhood. At the same time, Freud compounded the second problem by regarding the realm of the social as the personal writ large.