By Marie Cartier
Baby, you're My Religion argues that American butch-femme bar tradition of the mid-20th Century will be interpreted as a sacred house for its group. ahead of Stonewall—when homosexuals have been nonetheless deemed mentally ill—these bars have been the single position the place many may have any neighborhood in any respect. Baby, you're My Religion explores this neighborhood as a website of a lived corporeal theology and political house. It finds that spiritual associations corresponding to the Metropolitan group Church have been based in such bars, that conventional and non-traditional spiritual actions came about there, and that non secular ceremonies corresponding to marriage have been frequently carried out in the bars through employees. Baby, you're My Religion examines how those bars turned not just ecclesiastical websites but in addition supplied the fertile flooring for the beginning of the fight for homosexual and lesbian civil rights earlier than Stonewall.
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Extra resources for Baby, You are My Religion: Women, Gay Bars, and Theology Before Stonewall
He asked the man what kind of crime he had committed. The man said he was arrested for homosexuality in the 1950s. Deviant historiography allows double vision; we see the original picture and the one informed by recent knowledge. Butch-femme bar culture is not necessarily considered deviant today, and sometimes it is even seen as exemplary. In queer theory, texts such as Judith Butler’s landmark Gender Trouble101 hold up the butch woman and the butch-femme relationship and its ability to destabilize gender categories as creative gender performances available in contemporary culture.
When she was getting arrested—which she estimates happened two to five times a month for five years, she did not have the support of a gay city section around her. Why was one arrested and one not? Nancy never left Lincoln Heights where she grew up, and where everyone knew that she was a woman, so when she began dressing more as a man she was still known as woman and she opened a business that competed with male businesses—a barber shop. Rae on the other hand moved far from her origins before she began dressing in drag.
In 1969, the year of the Stonewall uprising, homosexuals were still incarcerated for homosexual sex and were considered mentally ill, and in need of treatment. In its 1969 final report, the Task Force was severely critical of therapeutic treatments of homosexuals and placed great emphasis on the alleviation and elimination of social discrimination through the implementation of a modern penal code, involving the repeal of sodomy laws, better public education on homosexuality and the establishment at NIMH of a center to study sexuality.