These communes varied in their specific goals, their size, their longevity, and their spaces. But many more, shaped by gay liberation if not always tied to gay liberation groups, would appear in the years that followed, in urban as well as rural areas. The earliest, and most self-conscious, emerged between 19 out of newly formed gay liberation groups in major cities. It is impossible to say precisely how many gay male communes-or living collectives, as they were often called-formed in the 1970s. In Homosexual: Oppression and Liberation, an early synthesis of gay liberation theory, Dennis Altman wrote, matter-of-factly, “The ultimate extension of gay community is the gay commune”-“in essence an attempt to create a new form of extended family.” And Life magazine’s 1971 article, “Homosexuals in Revolt,” included a photo of rural “communalists” among gay liberation’s many “experiments with different lifestyles.” In his widely reprinted essay “A Gay Manifesto,” Carl Wittman wrote that the creation of gay liberation communes was an important step toward creating what he called a gay “free territory”-free from the economic exploitation that characterized many straight-owned bars and baths in the “gay ghettos” of New York City and San Francisco. Gay communal living was immediately conceived as a vital component of this revolution. Following several nights of riots at New York’s Stonewall Inn in June 1969, gay liberation groups emerged in cities and on college campuses across the country, encouraging gay men and lesbians to “come out” and come together. CALL AND RAP.” Communal living could even prove a useful real estate pitch: the Empty Closet, a gay liberation newsletter published in Rochester, New York, included this ad in 1973: “HOUSE AVAILABLE FOR GAY COMMUNE: 3BR, kitchen, dining room, large living room.”Īlthough largely neglected in most accounts of 1970s gay politics and culture, communal living-sharing a house, an apartment, or land-was widely discussed and practiced as a central strategy of gay male liberation. Cooking and gay liberation politics considered as- sets.” An ad in Kaliflower, a Bay Area commune newsletter, read, “OUR GAY COMMUNE HAS ROOM FOR TWO MORE. A 1974 issue of the Canadian magazine Body Politic contained four listings for communes, including one that balanced the practical and political: “Gay male commune seeks seventh person. Interested?” Similar ads appeared frequently in North American gay and counterculture periodicals throughout the 1970s. In the fall of 1975, the Berkeley-based magazine Gay Sunshine ran a classified ad placed by a group of men seeking others to join their urban commune: “Fort Hill Faggots: We are creating a radicalized faggot community in Boston.
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Video files were taken from free sources, if you find content that violates your copyrights, please contact the administration using the contacts page.In honor of Pride Month, we’re pleased to spotlight Stephen Vider’s recently published The Queerness of Home: Gender, Sexuality, and the Politics of Domesticity After World War II, which author and former Guggenheim fellow George Chauncey called “creatively researched, beautifully written, and unfailingly smart: a first-rate work of revisionist history.” In the following excerpt, Vider sheds light on a story that’s been “largely neglected in most accounts of 1970s gay politics and culture”-the rise of LGBTQ communes.
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