Category Archives: History

Saint Patrick’s Gay ☘️🏳️‍🌈

“Luck is when an opportunity comes along and you’ve prepared for it.”

Saint Patrick

St. Patrick, originally named Maewyn Succat, was a fifth-century Romano-British Christian missionary and bishop in Ireland. Known as the “Apostle of Ireland”, he is the primary patron saint of that country. Each year on This day, Irish and Catholics everywhere celebrate the Feast of Saint Patrick who died on March 17, 461.

Saint Patrick’s Day is a time for grand celebration in many parts of the world, with green beer and shamrocks sprouting in the most unlikely places. So what do you do, if you want to join in the fun, but cannot find a trace of green blood in your ancestry, no matter how far back you go? Good old St Patrick is one of a surprising number of queer saints and martyrs in Christian history, giving gays, Irish or not, an excuse to enjoy his day.

In his book on Irish gay history, Terrible Queer Creatures, Brian Lacey presents some evidence that Patrick may have had a long term intimate relationship with a man:

St. Patrick himself may have had a relationship tinged with homoeroticism. Tirechan, a late seventh century cleric who wrote about St. Patrick, tells the story of a man Patrick visited and converted to Christianity, who had a son to whom Patrick took a strong liking.

Tirechan wrote that “he gave him the name Benignus, because he took Patrick’s feet between his hands and would not sleep with his father and mother, but wept unless he would be allowed to sleep with Patrick.” Patrick baptized the boy and made him his close lifelong companion, so much so that Benignus succeeded Patrick as bishop of Armagh.

This is a rather tenuous basis for a claim that Patrick was gay, but there is more from his youth. He was originally brought to Ireland as a Roman slave. In Ancient Roman society, slaves, male and female, were freely used for sexual purposes. Later, young Maewyn Succat escaped, but returned to undertake the evangelizing of Ireland that he’s famed for. To pay his way back, there is a claim that he worked as a prostitute.

This is still short of really hard evidence – but hagiography, the writing of the lives of saints, is not history. The most famous popular belief about St Patrick, that he chased the snakes out of Ireland, is certainly not true (there never were any), but that doesn’t deter anybody from repeating it, regardless. When it comes to the life of saints, definitive proof is not a criteria for a saints life story.

Irrespective of our view on the historic Patrick, there’s a deeper, serious reason for thinking about him. For too long, Christianity has been badly abused as a weapon against sexual minorities, but there are undoubtedly a large number of people in church history that in today’s terminology, would be considered LGBTQ+, but who nevertheless achieved high office in the Church, as bishops, abbesses, and popes, or honored as Christian saints and martyrs. There are bishops who wrote frankly erotic poetry and love letters addressed to each other, bishops who secured appointments to vacant sees for their boyfriends, and popes who slept with men, or commissioned homoerotic paintings from the great Renaissance artists. There are even the forerunners of our modern trans men – biological females, who lived as males in men-only monasteries.

Secular historians have gone a long way in uncovering our hidden history. We are blessed by God with our sexuality. We are His creation, and to quote St, Patrick, “Hence I cannot be silent, and indeed I ought not to be, about the many blessings and the great grace which the Lord has designed to bestow upon me.”Doing the same for our place in church history can make a small contribution to countering religious bullying. Just consider: the next time you hear offensive remarks from a homophobic Irish neighbor or colleague, just point out to him: St Paddy was queer.

I will leave you with one final quote from St. Patrick:

“May good luck be with you wherever you go. And your blessings outnumber the shamrocks that grow.”

—Saint Patrick

This modified article was originally written by Terence Weldon, a UK based gay Catholic activist He writes on general matters of faith and sexuality, and was first published on Bilerico in 2012.


Coded

“Gentlemen with Golf Clubs,” 1909, by J.C. Leyendecker

Joseph Christian Leyendecker’s life, career, and love is captured in a new film, Coded: The Hidden Love of J.C. Leyendecker, which I watched the other day on Paramount+. The documentary shows Leyendecker’s enduring influence on American culture and LGBTQ+ representation in advertising, as well as the relationship with his partner, Charles Beach, the muse for Leyendecker’s “Arrow Collar Man.”

Arrow Short Collars, American Advertisement, 1914, by J.C. Leyendecker

The use of men as sexy symbols in advertising would not have existed without the influence of Leyendecker’s art. The German-American artist received training in Paris under the French Art Nouveau movement and imported some of this “Modern Style” to United States. His ad illustrations, which leaned into sexualizing his handsome male subjects, made brands like Arrow shirts fly off the shelves while also defining the image of the early 20th-century American man. Many of his illustrations featured intimate gazes between two gentlemen. Often, if there were two gentlemen and a lady, the two men would be focused on each other and not the woman.

“The Oarsman,” 1916, (Left) and “Man on the Bag,” 1912, (Right) by J. C. Leyendecker

Additionally, Leyendecker painted over 400 magazine covers in his career — over 300 alone for The Saturday Evening Post — essentially creating the design template still in use today. His stock took a plunge along with Wall Street following the Great Depression, when shrinking wallets also meant a return to social conservatism. The public turned away from Leyendecker’s eroticized male forms toward Norman Rockwell, a more traditional illustrator who was mentored by Leyendecker.

Advertisement for Cluett Dress Shirts, 1911, by J.C. Leyendecker

The image below of an Ivory Soap advertisement from 1900 is one of his early pieces before he met Charles Beach; however, it is a great example of the coded messages in many of his works. Can you spot the “code” in this image? Once you see it, you’ll probably never not see it.

“Ivory Soap It Floats,” Ivory Magazine, 1900, by J.C. Leyendecker

In honor of the (Winter) Olympics beginning this week, I’ll end with this 1932 edition of The Saturday Evening Post. Strangely, the conservative, anti-New Deal, and middle class family orientated publication had what is (to most modern eyes at least) a sexualized ‘gay’ image of the U.S. Olympic Eight on its cover, painted by Leyendecker. This was not the only time that Leyendecker put semi-naked men on a pedestal as you’ve seen in some of his other illustrations.



The Perfect Gift

Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.

—James 1:17

Many of us received gifts yesterday for Christmas, but our greatest gift came from above. Isaiah 9:6 predicted that gift, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” God sent Jesus to this earth to offer us salvation and to save us from the sins of this world. He taught a message of faith, love, hope, and charity.

Gift giving at Christmas is a Christian tradition that is widely practiced around the world. However, the practice is not something that is exclusive to Christianity, as several other religions mark the end of the year with a similar custom, such as the Jewish festival of lights Hanukkah or the Hindu celebration of Pancha Ganapati in honor of Lord Ganesha.

In many parts of the Christian world, January 6 is celebrated as Three Kings Day, also known as Epiphany. In Spain and Latin America, Three Kings Day is the day when children receive gifts, not Christmas Day. For many other Christian cultures, the gifts given at Christmas are also symbolic of the tributes made to the baby Jesus by the Three Wise Men, or Magi, after his birth during the story of the Nativity. Matthew 2:1-12 describes the Magi, who tradition gives the names as Melchior, Caspar, and Balthazar, journeying to the location of Jesus’s birth by following a star, and upon their arrival, presenting him with gifts of gold, frankincense, and myrrh.

However, the tradition of gift giving extended long before the founding of Christianity, with roots in the festivals of the ancient Romans—in particular the festival of Saturnalia, where thanks were given to the bounty provided by the agricultural god Saturn. The festivities took place from the 17th to the 23rd of December, and were celebrated with a sacrifice and a public banquet, followed by private gift-giving, continued partying, and a wild atmosphere where social standings were done away with. During this feast, slaves would be considered the equal of their masters and free speech was embraced.

The day that gifts were exchanged in Ancient Rome was known as Sigillaria and took place on the December 19th. As gifts of value were in contradiction to the spirit of the season, the Romans exchanged more modest items, such as candles, seasonal figurines, and ‘gag gifts’, which were designed to amuse or terrify the other guests. Etiquette dictated that the lowlier the gift, the stronger the bond of friendship it was said to represent. Some bosses often gave a gratuity known as a ‘sigillarcium’ to their clients or employees in order to help them purchase their gifts.

Unlike many of the more cultish festivals held in the Roman Empire, Saturnalia was widely celebrated throughout all of the territories of Rome at the end of the calendar year. As it was a much-loved festival thanks to its carefree atmosphere, generous gift-giving, and lavish entertainments, people were less inclined to give up its popular traditions. This made it a lot harder to deal with when the religious status quo changed in the Empire.

The conversion of Emperor Constantine to Christianity in AD 312 signaled the beginning of the end of pagan celebrations in the Empire, but early religious leaders couldn’t simply ban the popular Saturnalia, as there would be a backlash. There is a theory that they used many of the traits of the festival when establishing Christmas, a rival feast that would take Saturnalia’s place, but commemorate a Christian occasion: the birth of Jesus. The exchange of gifts was probably one of the traditions carried over from the old to the new.

The old pagan custom of gift-giving was rationalized into Christianity by attaching strong associations with the gifts of the Magi to Jesus, and was also likely influenced by the life of Nikolaos of Myra, a 4th century saint who was famed for his fondness of giving people gifts. When he was venerated as a saint, he became more widely known as Saint Nicholas, which is recognizable as the origin of the name Santa Claus.

Our greatest Christmas gift though, no matter the tradition’s origins, is the message Jesus brought with his teachings. He gave us the gift of salvation. To honor His birth, which was probably not in late December, we need to remember His message all year long. As James 1:17 reminds us, “Every good gift and every perfect gift is from above.” Jesus offered us a message of faith, love, hope, and charity, and the best way we can honor is birth is to spears that message. If we live our life in a way that honors the teachings of Jesus, not the teachings of man, we can live by example and show that the world can be a better place. If we honor Jesus’ teachings of love, hope, and charity, then we will have faith in the goodness of this world. It is the greatest gift we can give. Love is chief among those gifts, and love is always free. Give the gift of love today.


Yes, Virginia 🎅

When I was growing up, we always had our family’s Christmas on December 23rd. We had other family obligations on Christmas Eve and Christmas Day, so my mother always put out the fine china and silverware and made a really nice dinner that we ate by candlelight on the twenty-third. It was just my parents, my sister, and myself. We would exchange gifts with each other, and my sister and I knew that Santa Claus would bring the bulk of our gifts after we went to sleep on Christmas Eve. One of our traditions was that before dinner my sister or I read aloud Luke 2:1-20 (ironically, I always hear these verses in Linus’s voice from “A Charlie Brown Christmas”). We then ate our meal and after we finished , we opened presents. After we finished with presents, my dad usually went and watched TV, and my mother took a book from our bookshelves that contained Christmas traditions. She read us “A Visit from St. Nicholas” and then she always read us the letters that have become known as “Yes, VIRGINIA, there is a Santa Claus.”

In 1897, eight-year-old Virginia O’Hanlon wrote a letter to the editor of the New York Sun, and the quick response was printed as an unsigned editorial on September 21, 1897. The response was written by veteran newsman Francis Pharcellus Church and has since become history’s most reprinted newspaper editorial. It has appeared in part or whole in dozens of languages in books, movies, and other editorials, and on posters and stamps. As I read the letter today, it makes me think that what Church said about people in 1897 is still true today.

DEAR EDITOR: I am 8 years old. Some of my little friends say there is no Santa Claus. Papa says, ‘If you see it in THE SUN it’s so.’ Please tell me the truth; is there a Santa Claus? VIRGINIA O’HANLON. 115 WEST NINETY-FIFTH STREET.

VIRGINIA, your little friends are wrong. They have been affected by the skepticism of a skeptical age. They do not believe except they see. They think that nothing can be which is not comprehensible by their little minds. All minds, Virginia, whether they be men’s or children’s, are little. In this great universe of ours man is a mere insect, an ant, in his intellect, as compared with the boundless world about him, as measured by the intelligence capable of grasping the whole of truth and knowledge.

Yes, VIRGINIA, there is a Santa Claus. He exists as certainly as love and generosity and devotion exist, and you know that they abound and give to your life its highest beauty and joy. Alas! how dreary would be the world if there were no Santa Claus. It would be as dreary as if there were no VIRGINIAS. There would be no childlike faith then, no poetry, no romance to make tolerable this existence. We should have no enjoyment, except in sense and sight. The eternal light with which childhood fills the world would be extinguished.

Not believe in Santa Claus! You might as well not believe in fairies! You might get your papa to hire men to watch in all the chimneys on Christmas Eve to catch Santa Claus, but even if they did not see Santa Claus coming down, what would that prove? Nobody sees Santa Claus, but that is no sign that there is no Santa Claus. The most real things in the world are those that neither children nor men can see. Did you ever see fairies dancing on the lawn? Of course not, but that’s no proof that they are not there. Nobody can conceive or imagine all the wonders there are unseen and unseeable in the world.

You may tear apart the baby’s rattle and see what makes the noise inside, but there is a veil covering the unseen world which not the strongest man, nor even the united strength of all the strongest men that ever lived, could tear apart. Only faith, fancy, poetry, love, romance, can push aside that curtain and view and picture the supernal beauty and glory beyond. Is it all real? Ah, VIRGINIA, in all this world there is nothing else real and abiding.

No Santa Claus! Thank God! he lives, and he lives forever. A thousand years from now, Virginia, nay, ten times ten thousand years from now, he will continue to make glad the heart of childhood.

As an adult, this letter hits very differently than it did when I was a child. I think the childlike belief I once had of Santa Claus’s existence imprinted on me a desire for open mindedness and curiosity. I may not believe in Santa Claus anymore, but I still believe in the essence of this letter. Maybe I still have a childlike belief in faith, fancy, poetry, love, and romance. I still hope that one day I will find love and romance, but even if I don’t, I still know it exists. Love, like Santa Claus, will continue to make glad our hearts, not only during the Christmas season, but all year long.

Tomorrow is Christmas Eve, and I hope all of you remember to have faith in humanity’s goodness. Yes, there are those with no good intentions, but I believe that most of us are good at heart. So, have a very Merry Christmas!


The Fateful Day 

Two unknown American sailors in a photo booth. Image courtesy of Friends of the National WWII Memorial.

The Fateful Day
By Fremont “Cap” Sawade

‘Twas the day before that fateful day,
December Sixth I think they say.
When leave trucks passed Pearl Harbor clear
The service men perched in the rear.
No thought gave they, of things to come.
For them, that day, all work was done.
In waters quiet of Pearl Harbor Bay,
The ships serene, at anchor lay.

Nor did we give the slightest thought
Of treacherous deeds by the yellow lot.
Those men whose very acts of treason,
Are done with neither rhyme nor reason.
For if we knew what was in store
We ne’re would leave that day before.
For fun and drink to forget the war
Of Britain, Europe, and Singapore.

For all of us there was no fear
This time of peace and Christmas cheer.
Forget the axiom, might is right,
Guardians of Peace, were we that night.
We passed the sailors in cabs galore,
Those men in white who came ashore.
But some will ne’re be seen again,
In care-free fun, those sailor men.

The Sabbath Day dawned bright and clear,
A brand of fire ore the lofty spear,
Of Diamond Head, Hawaii’s own.
A picture itself that can’t be shown,
Unless observed with naked eye,
That makes one look, and stop, and sigh.
What more could lowly humans ask
To start upon their daily task.

The men asleep in barracks late,
Knew no war, that morn at eight.
The planes on fields, their motors cold,
Like sheep asleep among the fold.
The ships at anchor with turbines stilled,
Their crews below in hammocks filled.
And faint, as tho it were a dream,
A sound steels on upon this scene.

A drone of many red tipped things,
The Rising Sun upon their wings.
Those who saw would not believe,
And those that heard could not conceive.
A single shocking, thundering roar,
Followed by another and many more.
To rob the sleep from weary eyes,
Or close forever those that died.

A hot machine gun’s chattering rattle,
Mowed men down like herds of cattle.
A bomb destroys an air plane hangar,
The planes within will fly no more.
Bombs explode upon a ship,
Blasting men into the deep,
To sink without the slightest thought
Of what brought on this hell they caught.

What seems like years, the horrible remains,
Blasting men and ships and planes.
And just as quick as they had come,
Away they went, their foul deeds done.
To leave the burning wreckage here,
The scorching hulks of dead ships there.
And blasted forms of dying men,
Alive in hell, to die again.

At night the skies were all but clear,
The rosy glow of a white hot bier,
Showed on clouds the havoc wrought,
And greedy flames the men still fought.
But from the ruins arose this cry,
That night from those who did not die,
“Beware Japan we’ll take eleven,
For every death of December Seven.”

And from that day there has arisen,
A cry for vengeance, in storms they’re driven.
This fateful day among the ages,
Shall stand out red in Hist’rys pages.
Those men whom homefolk held so dear,
Will be avenged, have no fear.
And if their lives they gave in vain,
Pray, I too, may not remain.

About the Poet and the Poem

Fremont “Cap” Sawade, who passed away at age 94 in 2016, wrote this the poem right after Pearl Harbor. Sawade was assigned to an Army anti-aircraft regiment in Honolulu on liberty, having breakfast the morning of the attack on Pearl Harbor eighty years ago today. Loud explosions sent him racing to his base in a cab. He could see the Japanese planes flying low, dropping bombs, and strafing battleships with machine gun fire. Back at Camp Malakole, Sawade ducked for cover when the Japanese Zeros strafed it. The attack caught the Americans completely off guard. Sawade said his unit didn’t even have ammunition for their big guns.

Two days later, with the wreckage of the Pacific Fleet still smoking, he sat at a desk at Hickam Field and started writing a poem. He’d never written one before. He hasn’t written one since. But over the next week, this one flowed out of him. He called it “The Fateful Day.” It captures how idyllic life was, before the attack. How lucky the service members felt to wake up every day with a view of Diamond Head. The poem captures their surprise, and then their anger at the Japanese, including a slur that was common then, offensive now. It captures the horror — “A hot machine gun’s chattering rattle/Mowed men down like herds of cattle” — and the raw thirst for vengeance.

He came home from the war to his native San Diego, worked a variety of jobs, including 10 years as a building inspector for the city of El Cajon. He got married, raised a family, and lived in Rancho Bernardo with his wife, Gloria. Over the years, he showed the poem to a few friends. He shared it a time or two in military newsletters. But the truth is he never thought it was anything special. However, today, nearly 80 years after he wrote it, it serves as a primary source for the thoughts of the men who lived through the attack on Pearl Harbor that fateful Sunday morning.


Into the Cave

Yesterday, I was reading an article in The New Yorker by Morgan Meis about the discovery of the world’s oldest cave painting. It was a fascinating story of how an archeological team in Indonesia’s island of Sulawesi was exploring a remote valley. There were no roads into the valley, and there was nothing on their maps to suggest a way through the bush and mountain peaks. It sounded like a real archeological adventure into the unknown. Their maps show few signs of habitation in the valley. The team asked for directions anytime they encountered anyone, and they felt as if they were continually lost. Eventually they were able to find a path through a cave that led into this hidden valley, which the archeologists continue to call the “secret valley”—a term they use to protect the caves, which they don’t want to be easily found. The Lascaux cave found in Montignac, France was closed to the public in 1963, because their condition was deteriorating due to the exhalations of the 1,200 visitors per day, the presence of light, and changes in air circulation creating problems that threatened the preservation of the cave. Keeping the Indonesian valley secret is the only way at this time to preserve what the archeological team found.

The area of the secret valley was inhabited by an especially isolated group of Bugis people, an ethnic group of southern Sulawesi who I found to be a very interesting people because they recognize five separate genders. These Bugis claimed never to have seen a single Westerner in their valley. Something I will get back to in a minute. The archeological team began to explore the caves in the area and, a few days later, one of the archeologists entered one of them alone. There he found a spectacular painting of a Sulawesi warty pig, a medium-sized, hairy boar with small pointy ears and short legs. Near the rear of the pig was painted silhouettes of two human hands. The archeologist recognized that the artwork was very old, but just how old, he did not know. Technology was rough in to test the age of the painting using uranium-series dating. The answer was astonishing: the painting of the warty pig was at least 45,500 years old. This makes it the oldest known example of figurative cave art in the world. The cave paintings at Lascaux are estimated at around 17,000 years. The famous animal paintings in the Chauvet cave, of France, previously thought to be the oldest, are dated at around thirty-five thousand years old; the Sulawesi warty pig outdoes them by roughly ten thousand years.

All of this was fascinating, but what struck me about the article was one sentence: “The area was inhabited by an especially isolated group of Bugis people, an ethnic group of southern Sulawesi who recognizes five separate genders.” While the cave paintings are fascinating and add to the history of early humans, I find the concept of societies that accept more than two genders to be interesting, and I knew I had to do more research on this.

The Bugis people are the most numerous of the three major ethnic groups of South Sulawesi, Indonesia, with about 3 million people. Most Bugis are Muslim, but many pre-Islamic rites continue to be honored in their culture, including the view that gender exists on a spectrum. In contrast to the idea of only two genders (male and female), Bugis society recognizes five genders: makkunrai, oroané, bissu, calabai, and calalai. The concept of five genders has been a key part of their culture for at least six centuries. Oroané are comparable to cisgender men, makkunrai to cisgender women, calalai to transgender men, and calabai to transgender women, while bissu are androgynous or intersex and revered shamans or community priests.

Native American societies often recognized three genders: male, female, and two spirit similar to the Bugis concept of bissu. For one to be considered bissu, all aspects of gender must be combined to form a whole. It is believed that you are born with the propensity to become a bissu, revealed in a baby whose genitalia are ambiguous. These ambiguous genitalia need not be visible; a normative male who becomes a bissu is believed to be female on the inside. This combination of sexes enables a ‘meta-gender’ identity to emerge. However, ambiguous genitalia alone do not confer the state of being a bissu. The person must also learn the language, songs and incantations, and have a gift for bestowing blessings in order to become bissu. They must remain celibate and wear conservative clothes.

Bugis society has a cultural belief that all five genders must coexist harmoniously; but by 2019 the numbers of bissu had declined dramatically, after years of increasing persecution and the tradition of revering bissu as traditional community priests. Bissu have mostly survived by participating in weddings as maids of honor and working as farmers as well as performing their cultural roles as priests. Hardline Islamic groups, police, and politicians have all played their part in Indonesia’s increased harassment and discrimination of nonheterosexuals. After independence in 1949, the ancient Bugis kingdoms were incorporated into the new republic and bissus’ roles became increasingly sidelined. A regional Islamic rebellion in South Sulawesi led to further persecution. As the atmosphere became increasingly hostile to nonheterosexuals, fewer people were willing to take on the role of bissu.

According to the Bugis gender system, calabai are generally assigned male at birth but take on the role of heterosexual females. Their fashions and gender expression are distinctly feminine but do not match that of “typical” heterosexual women. Calabai embrace their femininity and live as women, but do not think of themselves as female, nor wish to be female or feel trapped in a male’s body, and they are respected by society. They are supported by family, and men accept them as males, living in feminine embodiment. The calalai are assigned female at birth but take on the roles of heterosexual males. They dress and present themselves as men, hold masculine jobs and typically live with female partners to adopt children.

The concept of five genders is not as fluid as a full spectrum of gender. The Bugis concept is more rigid than many who reject the idea of a gender binary. Along with cisgender males and cisgender females are transgender men and transgender women, nonbinary, genderfluid, genderqueer, and agender individuals, among many other possible definitions. Some experts suggest that there may be 100 genders or more and different cultures may use different identifications for one gender or another. The key, advocates suggest, is not pinning down a definitive list of gender possibilities but to be accepting of everyone’s declared gender.


A Proclamation on Veterans Day, 2021

A Proclamation on Veterans Day, 2021

NOVEMBER 09, 2021 • PRESIDENTIAL ACTIONS

For generations, millions of Americans have answered the call to serve — taking the sacred oath to defend and preserve our Nation’s ideals of liberty and democracy.  These patriots represent the best of us.  On Veterans Day, we honor their service, dedication, and valor and are forever grateful for their sacrifice. 

Our Nation has only one truly sacred obligation:  to properly prepare and equip our service members when we send them into harm’s way and to care for them and their families when they return home.  For our 19 million veterans, that means ensuring that they have access to the support and resources for a future of security, opportunity, and dignity.  This is even more important as we continue to recover from the global COVID-19 pandemic. 

Our obligation to support our Nation’s veterans and their families is personal for me and the entire Biden family, and I remain committed to ensuring that every veteran receives the care and support they have earned.  The recently passed bipartisan Infrastructure Investment and Jobs Act will create millions of good jobs for veterans and grow opportunities for veteran-owned businesses. My Build Back Better framework also prioritizes improvements to VA health care, ensuring that every veteran — including our often-underserved female and LGBTQ+ veterans — receives competent, world-class health care through the Department of Veterans Affairs.  Last month, the White House Gender Policy Council released the first-ever United States Strategy for Gender Equity and Equality, which included the unique needs and contributions of women service members and veterans.  And the Department of Veterans Affairs is also working to get every eligible veteran the information and opportunity they need to register and vote, protecting their voice in the democracy they fought to preserve. 

Ensuring veterans have timely access to services and benefits is at the center of my Administration’s commitment to fulfilling our sacred obligation.  This includes addressing the adverse health effects of service-related exposures.  In August, the Department of Veterans Affairs announced it will begin processing disability claims for respiratory conditions connected to exposure during military service in Southwest Asia and other areas.  My Administration also added three conditions to the list of those presumptively associated with exposure to Agent Orange, ending the long wait for disability benefits for many Vietnam era veterans.  In the coming months, we are committed to taking additional action to address potential adverse health effects associated with military environmental exposures.  

So many of our veterans carry the scars from their service — both visible and invisible — and it is our Nation’s responsibility to help them heal. Too many veterans and service members have considered suicide or taken their own lives, and addressing this tragedy is a national responsibility. That is why I have made military and veteran suicide prevention a top priority, and earlier this month, I released a new comprehensive, cross-sector public health strategy to reduce military and veteran suicide. Implementing this approach will unite us around a common mission and accelerate meaningful improvements in suicide prevention programs, helping us live up to our sacred obligation to those who have served in our Nation’s Armed Forces.

Fulfilling our Nation’s promise to our veterans and military families, caregivers, and survivors is not only a moral imperative — it is crucial to our national security and to maintaining the finest military the world has ever known.  We are a Nation that keeps our promises.  That is why my Administration is dedicated to a whole-of-government approach in responding to the needs of our veterans and their families, caregivers, and survivors. 

Through the First Lady’s work with Joining Forces — the White House initiative to support veteran and military families, caregivers, and survivors — my Administration is addressing employment and entrepreneurship, military and veteran child education, and health and well-being for veteran families.  Earlier this year, the First Lady met with military and veteran families to learn how we can better support and prioritize their needs, and in September, Joining Forces and the National Security Council released a report outlining the first round of Administration-wide commitments and proposals that support veteran and military families, caregivers, and survivors.  These efforts will honor our sacred obligation to support our veteran families and ensure they receive the resources they need to thrive. 

On Veterans Day, we honor our Nation’s veterans, who have given so much to protect our freedoms and the freedom of others around the globe.  They represent the highest ideals of our country.  While we can never fully repay the debt we owe these heroes, we will honor their service and provide them the care and support they deserve.  We also salute and show gratitude for all who ensure our Armed Forces remain strong, united, and unmatched.

In respect and recognition of the contributions our veterans and their families, caregivers, and survivors have made to the cause of peace and freedom around the world, the Congress has provided (5 U.S.C. 6103(a)) that November 11 of each year shall be set aside as a legal public holiday to honor our Nation’s veterans.

NOW, THEREFORE, I, JOSEPH R. BIDEN JR., President of the United States of America, do hereby proclaim November 11, 2021, as Veterans Day.  I encourage all Americans to recognize the valor, courage, and sacrifice of our veterans through appropriate ceremonies and private prayers.  I call upon Federal, State, and local officials to display the flag of the United States of America and to participate in patriotic activities in their communities.  And I call on all Americans, including civic and fraternal organizations, places of worship, schools, and communities, to support this day with commemorative expressions and programs.

IN WITNESS WHEREOF, I have hereunto set my hand this ninth day of November, in the year of our Lord two thousand twenty-one, and of the Independence of the United States of America the two hundred and forty-sixth.

                                 JOSEPH R. BIDEN JR.


Round About the Cauldron Go

Macbeth, Act IV, Scene I
[Round about the cauldron go]
By William Shakespeare

The three witches, casting a spell

Round about the cauldron go;
In the poison’d entrails throw.
Toad, that under cold stone
Days and nights hast thirty one
Swelter’d venom sleeping got,
Boil thou first i’ the charmed pot.

      Double, double toil and trouble;
      Fire burn and cauldron bubble.   

Fillet of a fenny snake,
In the cauldron boil and bake;
Eye of newt, and toe of frog,
Wool of bat, and tongue of dog,
Adder’s fork, and blind-worm’s sting,   

Lizard’s leg, and howlet’s wing,
For a charm of powerful trouble,
Like a hell-broth boil and bubble.   

      Double, double toil and trouble;
      Fire burn and cauldron bubble.  

Scale of dragon, tooth of wolf,
Witches’ mummy, maw and gulf
Of the ravin’d salt-sea shark,
Root of hemlock digg’d i’ the dark,

Liver of blaspheming Jew,
Gall of goat, and slips of yew
Sliver’d in the moon’s eclipse,
Nose of Turk, and Tartar’s lips,
Finger of birth-strangled babe
Ditch-deliver’d by a drab,
Make the gruel thick and slab:
Add thereto a tiger’s chaudron,
For the ingredients of our cauldron.

      Double, double toil and trouble;
      Fire burn and cauldron bubble.

The Three Witches, also known as the Weird Sisters or Wayward Sisters, are characters in William Shakespeare’s Macbeth. They have always been one of my favorite parts of the play. I used to love teaching Macbeth and reading the witches’ parts aloud. The witches are one of the most striking and memorable aspects of Macbeth. However, many of the witch scenes in the play were most likely not written by Shakespeare at all. They were taken from another play, by Thomas Middleton, and added to Macbeth by Shakespeare’s acting company after he had died. They draw heavily on the conventional theatrical stereotypes of Shakespeare’s time, giving us witches that are sometimes scary, sometimes silly, which is how they’ve been played since then, although often directors try to make them as frightening as possible.

Shakespeare’s historical source for the events of the play, Holinshed’s Chronicles, says that the witches who appeared to Macbeth and Banquo looked like “creatures of elder world,” and that many people thought they were “the goddesses of destiny.” This is in keeping with the way the witches refer to themselves in their dialogue: they call themselves “the weïrd sisters,” where “weïrd” comes from the Old English term wyrd, meaning “fate” or “destiny.” And the primary power that the witches have in the play is indeed the ability to prophesy about what will happen in the future.

Shakespeare’s Macbeth was written not long after King James VI of Scotland became James I of England in 1603, and James’ interest in the subject of witchcraft undoubtedly influenced the play. Of all the plays that Shakespeare wrote during the reign of James I, who was patron of Shakespeare’s acting company, Macbeth most clearly reflects the playwright’s relationship with his sovereign. Scottish history and legend contain a real life King Duncan, who was really murdered by Macbeth (the real Macbeth apparently was a decent king— that wouldn’t have really worked for Shakespeare’s play though). Banquo, too, was apparently a real figure. King James claimed descendance through him, so in Macbeth, when the Weird Sisters tell Banquo that “thou shalt get [beget] kings, though thou be none,” Shakespeare was really trying to help legitimize James’s place on the Scottish throne— he was saying that Banquo’s descendants deserve to be king, therefore James has a rightful claim to the throne.

Macbeth contains many supernatural elements, including the witches. James I was an avid scholar of all things strange, weird, and superstitious. In 1597, the king published a book called Daemonologie; it was a study of witchcraft, necromancy, demons, werewolves, vampires, and all sorts of other spooky things. In fact, much of the witchcraft in Macbeth was actually taken directly from Daemonologie, probably as a form of flattery to the king himself. It goes further than that, though. Witchcraft seems to have been a real obsession of James, as he was heavily involved in a series of witch trials in 1590. James had become convinced of the danger of witchcraft when he sailed to Copenhagen in 1590 to marry Princess Anne, sister of the King of Denmark. During their return to Scotland, they experienced terrible storms and had to shelter in Norway for several weeks before continuing. The admiral of the escorting Danish fleet blamed the storm on witches. Several nobles of the Scottish court were implicated, and soon more than a hundred suspected witches in North Berwick in Scotland were arrested. Supposedly, James believed a coven of witches were trying to personally attack him, which was high treason, so James had them tracked down, forced them to confess to witchcraft, tortured them, and had them burned at the stake. So it’s no wonder that the witches in Macbeth are so demented and evil! Shakespeare wanted to make it clear that he was on the king’s side in the whole witch debacle. 

This is why I love the witches in Macbeth. There is so much history and intrigue in the play, though exaggerated and twisted to fit the purposes of Shakespeare. So remember, when your standing around your cauldron this Halloween:

Double, double toil and trouble;
Fire burn and cauldron bubble.


A Morality Crackdown

Museums with a particular specialty, such as the one that I work for which has a mission to preserve our university’s history, use eBay on a regular basis for acquisitions. We have alumni who have searches set up to acquire items for the museum, and we also consistently search eBay for new acquisitions. Sometimes, it is the only way to get certain items. We also use various brick and mortar auction houses for acquiring art and objects related to the museum’s mission.

Recently, eBay has shifted company policy in ways that will make acquisitions of gay material, especially erotica difficult.  While this will not affect our collecting abilities, it does hinder other museums who are collecting items that may be considered on the fringes of society. About twenty years ago, the historian Vi Johnson won an eBay auction for a numbered first edition of “Sex Life in England Illustrated,” by Iwan Bloch, an early sexologist. Johnson recalled that, afterward, she was chatting to the buyer she had bid against thinking she’s made a new friend she could talk to about finding erotica. However, the other bidder thought she was collection for the same reason he was. The rival bidder was a buyer for right wing groups intent on buying and destroying erotica. Johnson was horrified as any true historian would be. So, Johnson dedicated herself to preserving the histories of sexuality and making them accessible. “I swore that if I could find it, grab it, steal it, buy it, borrow it, beg it, I was going to save it,” she said.

Johnson and her wife, Jill Carter, now count some forty thousand books and artifacts in their queer-focused Carter/Johnson Leather Library and Collection, located in Newburgh, a suburb of Evansville, Indiana. Early acquisitions came through friends and friends of friends within the BDSM scene, but, for years, Johnson has depended heavily on eBay to learn what’s available and for acquisitions. (We do the same thing with material about our university). The collection comprises thousands of books, magazines, posters, art, club and event pins, newspapers, event programs and ephemera showing leather, fetish, S/M erotic history. The collection has spilled over from Johnson and Carter’s single-level brick home into a second house. Johnson recently set up a “Scholar’s Room” in the new house to welcome researchers who desire to study the archive. 

 When in May, eBay banned the sale of “sexually oriented materials”—including magazines, movies, and video games—and closed its “Adults Only” category to new listings in the United States, they largely ended the collecting of material through eBay for museums like Johnson and Carter’s. There are a few explicit exemptions to the new eBay policy, including Playboy, Penthouse, the gay art zine Butt, and the satirical, women-run erotica magazine On Our Backs. “Nude art listings that do not contain sexually suggestive poses or sexual acts are allowed,” the policy states. Materials falling afoul of such distinctions—which could presumably include anything from reproductions of Michelangelo’s “The Expulsion from Paradise” to back copies of Black Inches—are, apparently, now outside the bounds of acceptable behavior on eBay.

The ban appears to be related to the House’s Fight Online Sex Trafficking Act and the Senate’s Stop Enabling Sex Trafficking Act, known together as fostasesta, an effort by victim’s-rights advocates and right-wing activists to crack down on sex work. One feature of the legislative package was to make Web sites liable for hosted content that might “promote or facilitate the prostitution of another person.” After the former twice impeached president signed fostasesta into law, in 2018, Craigslist shut down its personals listings, Tumblr banned sexual content, Facebook prohibited the formation of groups organized around sexual encounters, and Instagram ramped up its policing of user content, especially that which includes any hint of human nudity. Also of possible relevance: eBay recently began using the Dutch fintech company Adyen for electronic payment services, which refuses to participate in the sale of adult materials. Similar concerns by payout providers were reportedly at the center of the recent decision by OnlyFans to ban sexual content—a move they reversed after considerable outcry led by the sex workers who, in large part, helped the company build a valuation of some one billion dollars. 

In researching his book “Bound Together: Leather, Sex, Archives, and Contemporary Art,” Andy Campbell, an associate professor of critical studies at the Roski School of Art and Design, used both eBay and the Johnson/Carter Library, in addition to other archives around the country. “Bound Together” argues that queer archives are particularly precarious, as they often lack institutional support structures, and their content is at odds with community guidelines. Yet, by making queer culture accessible, they also increase the likelihood of that more positive erasure: assimilation. 

As marginalized communities become more assimilated into the mainstream, Johnson’s archive, the Leather Archive and Museum in Chicago, the Tom of Finland Foundation, the GLBT Historical Society, and those like them stand as “proof of who did it, what was done, and who was there.” But no one knows how much more of this history remains to be discovered and preserved. So much of the history of marginalized communities has been lost or destroyed. It is one of the reasons that I am a major proponent of oral histories, because we can talk to the people who were part of the LGBTQ+ community, the leather community, or the many other communities that are often deemed perverse. We can get their stories. Sadly, because of the AIDS pandemic, too many of those stories have been lost, and because of that, the material they left behind is even more crucial to collect and preserve.


Nudity and the Ancient Olympics

If the modern Olympic Games ran true to the strict customs of ancient Greece, they might well today have been called the “Naked Games”. From the early 8th century BC, Olympic athletes competed in the nude. There are indisputable records going back to Athenian philosopher Plato in the 5th century BC and even Homer’s Iliad, as well as many explicit drawings that confirm it was common practice for all male track and field athletes to take part naked. This included the often-dangerous sports of discus throwing, wrestling, boxing, and horse racing without protective clothing. 

There was a version of protection used by the Ancient Greeks, but one that would be odd to us today to be considered much protection. To protect the penis during wrestling matches and other contact sports, the men would tie a string known as a kynodesme around the tip of their foreskin enclosing their glans, thus keeping the glans safe. The kynodesme could then either be attached to a waist band to expose the scrotum or tied to the base of the penis so that the penis appeared to curl upwards.

The only exception to the nudity rule seems to have been for charioteers, who wore long white tunics. The words gymnastics and gymnasium are based on the Greek adjective gymnos, which means lightly-clad or naked. For non-charioteers, the only adornment on the athletes’ bronzed, muscular torsos would have been the gleam of olive oil with which they ritually anointed themselves.

Some historians have believed that the reason for competing nude was to make sure that women did not compete. According to one legend, it was discovered that a woman had competed and won, so it was decreed that athletes would compete nude from that point on to make sure that only men competed in the Olympics. It was also said that this was done to make sure that non-Greeks, particularly Jews or others who practiced circumcision, could not compete. Only a man who was uncircumcised was allowed to compete.

According to Dionysius of Halicarnassus, a writer in the 1st century BCE, Greek athletes did not compete in the nude until the 15th Olympiad in 720 BCE, more than 2700 years ago. That was more than half a century after the birth of the first Olympic Games, which originated in Olympia, in southern Greece, in 776 BCE. A Spartan runner named Acanthus was said to have set the fashion by appearing without the customary loincloth. Two hundred years later, the origin of this practice of nudity was attributed to another sprinter, Osippus, who won the one-stade footrace (about 200 yards) at the Olympics of 720 BCE. It was said he realized that a naked man could run faster than one impeded by a loincloth.

In the 7th century CE, more than 1300 years later, writer Isidore of Seville suggested that during a race in Athens, one of the runners had the bad luck to trip over his own loincloth when it slipped down. A magistrate in charge of the games ordered a new ruling that athletes should compete in the nude. The historian Thucydides, who lived at the end of the 5th century BCE, wrote that it was the “Spartans who were the first to play games naked, to take off their clothes openly and to rub themselves down with olive oil after their exercise. In ancient times even at the Olympic Games the athletes used to wear coverings for their loins and indeed this practice was still in existence not very many years ago.”

Women were not completely excluded from the Olympics. While married women were not allowed to participate in, or to watch, the ancient Olympic Games, unmarried women could attend the competition, and the priestess of Demeter, goddess of fertility, was given a privileged position next to the Stadium altar. During the classic period in Greece (500–323 BCE), women were allowed to participate in sporting events in Sparta, and there were two other events for sportswomen from other parts of Greece, Athens and Delos.

The closest thing to a women’s version of the Ancient Olympics were the Heraean Games, a separate festival honoring the Greek goddess Hera, which was held to demonstrate the athleticism of young, unmarried women. The athletes, with their hair hanging freely and dressed in special tunics that cut just above the knee and bared their right shoulder and breast, competed in footraces. The track shortened to about one-sixth the length of the men’s track in the Olympic Stadium. It’s uncertain if men were barred from these all-female races. Little is known about this festival other than what was written by Pausanias, a 2nd century CE Greek traveler. He mentions it in his description of the Temple of Hera in the Sanctuary of Zeus and says that it was organized and supervised by a committee of sixteen women from the cities of Elis. The festival took place every four years, when a new peplos, a body-length garment established as typical attire for women in ancient Greece, was woven and presented to Hera inside her temple.

It wasn’t that women were discouraged from sports in general; physical fitness was highly valued by women in Greece. A few women have been documented driving chariots, owning horses that won Olympic competitions, swimming, juggling, performing acrobatics, and potentially even wrestling. Spartan women were well-known for promoting physical education, believing good fitness assisted in healthy childbirth. By the first century CE, female athletic competitions were common under the Roman Empire. The first woman recorded to have won an event in the Olympics was Kyniska (or Cynisca) of Sparta, the daughter of Eurypontid king, Archidamus II, and the full sister of King Agesilaus (399–360 BCE). She won the four-horse chariot race in 396 and again in 392.