6 20 2617 https://www.exhibits.lgbtran.org/files/original/c57f6fd02af0c226641780fdea1030d2.jpg 26e586b08bb240bfdfbc3d31535faadc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. Local URL The URL of the local directory containing all assets of the website https://www.transzakatproject.org/about/ YouTube ID Eleven-character ID assigned by YouTube eM4RWuSoFn0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource About the Trans Zakat Project Description An account of the resource The Trans Zakat Project strives to forge a connection between two different Muslim populations. One is comprised of the many Muslims who actually do want to support their fellow Muslims who are trans and non-binary. The other group is comprised of trans and non-binary Muslims who normally avoid or do not reach out to Muslim organizations for charitable assistance because they previously have experienced stigma and exclusion in Muslim settings. &nbsp;<a href="https://www.transzakatproject.org" target="_blank" rel="noopener">https://www.transzakatproject.org</a> Source A related resource from which the described resource is derived https://www.transzakatproject.org https://www.youtube.com/watch?v=eM4RWuSoFn0 charity non-binary transgender zakat https://www.exhibits.lgbtran.org/files/original/542b68715c35aca9ea665fb19b5c83b1.pdf a2e20d51ab12252e56a79e76a30f6191 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Page 1: Page 1 SMITH, Evander C. 148PC DONALDSON, Herbert 148PC Chronology of Events Occurring in Connection with Arrest of Above Individuals on January 1, 1965 TIME AND PLACE: Evander C. Smith and Herbert Donaldson, both attorneys at law admitted to practice before the courts of the State of California, in the course of their duties as such attorneys, arrived at California Hall, Polk and Turk Streets, San Francisco, on January 1, 1965 at or around 9:00 PM. Smith had picked up Donaldson at Donaldson's home in Smith's automobile and they had driven to and parked on Polk Street about one block from California Hall. Upon walking over to California Hall they each noticed one or two police patrol autos, unoccupied, parked in the vicinity, and at least one plain clothes police photographer on the sidewalk outside the Hall. Neither individual during the day had consumed any alcoholic beverages and during the course of the evening had consumed none whatsoever. CAPACITY: Both individuals are attorneys retained by the Council on Religion and the Homosexual, a non profit California corporation, and have assisted the Council in a legal capacity for approximately the past four to six months. PURPOSE: The purpose of their attendance at the Mardi Gras Ball was to advise the Council members of their legal rights. Later in this narrative is gone into the reason for the need to have advice as to legal rights "on the spot" at the ball. Essentially the police had promised arrests on an indiscriminate basis if this Mardi Gras Ball were held. THE MARDI GRAS BALL: This ball was to be a private affair. It was planned by various of the homophile organizations in an effort to raise funds to assist the Council on Religion and the Homosexual in commencing their "dialogue" which the aims of the Council state to be the goal. A copy of the aims of the Council is attached to this narrative. Attendance at this Mardi Gras Ball was to be by invitation and contributions toward this fund- raising were solicited in most of the "gay bars" in San Francisco and in other spots where homosexuals Page 2: Page 2 and friends of homosexuals or other persons who were friendly to the aim of the Council might be reached. Invitations were also extended to other friends of the homophile organizations - the only criterion that persons being invited were to be over the age of 21 inasmuch as alcoholic beverages were going to be dispensed. No "tickets" were going to be sold at the door, and strict orders had gone out that contributions should not be accepted at the door. Arrangements were made to rent space at California Hall; this after the Hilton Hotel had found excuses for not leasing space for such a ball, and the Jack Tar found that their floors of the ballroom were going to be refinished after they discovered that the organization sponsoring the affair did not discriminate against individuals attending the party because of their sexuality, and in fact the party would be attended by a high percentage of homosexuals. FIRST POLICE ACTION: Two ministers, members of the Council, the Rev. Mr. Ted McIlvenna and Rev. Mr. Cecil Williams, both attached to the Glide Foundation, a Methodist foundation, visited the Police Department on the Monday prior to the ball, i.e., December 28, 1964 and, while they had originally requested a meeting with the Chief of Police were instead literally put on the rack by the entire vice squad present in the Hall of Justice at the time for "getting mixed up with a bunch of queers." At this meeting the theology of the ministers was questioned, and they were advised that Bishop Sheen didn't view homosexuality as they, the ministers did. They were further advised that they should be helping the police enforce laws instead of encouraging homosexuality. The ministers attempted to make the vice squad members conversant with the aims of the Council and were unsuccessful at this. This entire proceedings was taken down stenographically, so there should be some record of it. Subsequent to this meeting , the police, it is assumed, contacted the California Hall management; in any event the management called Rev. Mr. McIlvenna in an attempt to cancel and was advised that if they cancelled out the Council would sue for breach of contract. Page 3: Page 3 SECOND POLICE ACTION: On Wednesday, 12-30-64, the Council and interested parties, including Evander Smith as attorney for the Council, met at 2:00 PM at the Mattachine Society's offices, to consider cancellation of the ball due to the promised police harassment. It was at the first police interview where McIlvenna and Williams were told that mass arrests would be made indiscriminately even though the police knew that they would not be good arrests and that the Judges before whom the defendants appeared would dismiss the cases. (This business of "mass arrests" becomes especially interesting in view of the fact that when arrests did occur the police conveniently had and used numbered cards; Donaldson was forced to stand while a card carrying number 1 was held in front of him and his picture taken; Smith the same as to card carrying number 2 -- probably Leighton and May had the same experience with cards bearing numbers 3 and 4 respectively.) While this Wednesday, 12-30-64, meeting was in progress two members of the Sex Detail, Inspectors Castro and Nieto, arrived. The purpose of their arrival was never explained. It is now assumed that their arrival had something to do with the fact that members of the Council and their friends had been communicating with other individuals in an effort to obtain intervention with the police department or the mayor. Rev. Canon Cromey would be able to relate any conversations he may have had with Bishop Pike and what he knows of the conversations the Bishop may have had with the Chief of Police or others. In any event the representatives of the vice squad did arrive. The police visit was most frank in discussion by all parties. The police representatives liberally misquoted the law (sections 650a, 650½ and 647a Penal Code). The police said that the public simply would not tolerate the homosexual's attempt to be openly accepted into society. They, the police, acknowledged that it was impossible to "stamp out" but that they would keep it in check if they could. They felt that there was too much recruiting of "normal" people Page 4: the ranks of the homosexuals or those who tolerated it. The police at first stated that they would arrest anyone in costume (the vernacular is "drag") who put a foot on the public streets or sidewalks the night of the to-be ball. The police were advised by all present that this would not be tolerated inasmuch as, absent a lewd intent, no crime was being committed; that the members of the Council would not stand still for such a violation of these citizens' rights solely because they, the arrestees, happened to be different, and that the Council would do everything in its power to defend the arrested individuals' rights and in the event that any such individuals were arrested without having committed any crime (other than being different) they would be liberally advised of their right to sue for false arrest. The police were further advised that ample Hargrave's private police had been employed to guard the place against any party crashers in the event that the police were worried about hoodlums attempting to break into this private party, and that a substantial group of ministers, their wives, and many other "normal" members of the community would be in attendance; the police were further advised that if anything the past experience with homosexual gatherings individuals at such gatherings behaved with more decorum and more discreetly than at heterosexual gatherings. The police were also advised that lawyers were going to be present on the premises to advice the Council members of their rights as the evening progressed. The police at this meeting were further advised that there was going to be nothing untoward occurring at this party and further if they had any desire to do so they might come as guests to inspect and observe for short periods of time -- the only limitations being that their cameras would not be tolerated inasmuch as the police photographers had abused the Tavern Guild's ball on Halloween by taking pictures indiscriminately to the annoyance of everyone, while they, the police, would not in turn allow their photograph to be taken. Page 5: Page 5 The police eventually agreed that there would be no harassment of any kind, and at the close of this meeting seemed to have realized how carefully the ball was being organized, and it was at this point that the group broke up. The police were most laudatory as to the communication established at this meeting and asked for an additional meeting after the ball to continue the "dialogue". January 12, 1965 was chosen. ARREST BUILD-UP: When Donaldson and Smith arrived, they were met at the door by William Plath, a person actively interested in the Council, and who was, along with many other individuals and the ministers and their wives, acting more or less as a co-host. Plath advised both lawyers that a short time before that, as the party was getting organized, and even before many guests had arrived, four plainclothesmen had entered via a side unlocked door, without asking permission and of their own volition walked around and made an inspection. Arrangements were then made by Plath to see that all doors were locked except the main entrance way through which the invitations were to be screened to ensure security for the party and to prevent gate-crashers. A check was made at this time to ensure that all fire exits were in workable order and were not blocked by any obstruction and were not locked so as to prevent their use in the event of an emergency. Smith and Donaldson then took up station at the doorway and talked briefly with several of the ministers; introductions were made to Mrs. McIlvenna, Mrs. Williams and Mrs. Cromey. After a period of approximately ten minutes or perhaps at the outside fifteen minutes had passed two gentlemen in clothes ordinarily worn on the street sought admission and did not have invitations. Donaldson ascertained that these were police officers; one was identified as a person by the name of Bush (for quite a while an undercover narcotics officer) and the other's name is not now known. These officers showed badges and demanded admission. Donaldson informed them that an escort would show them around to make sure that they saw the entire premises and to answer any questions in the event. any questions came to the officers mind; Plath, who happened to be in the immediate vicinity, was asked if he would show the officers Page 6: Page 6 around and the officers then went down the passageway with Plath. After some fifteen or so minutes the officers returned and left. In the interim guests had been arriving and some of the guests arriving inside had complained that their pictures were being taken by the police. After the two officers had left Smith went out front to see what was occurring and there saw that police were indeed taking pictures indiscriminately of individuals entering the premises; there were uniformed police officers standing in front and the police were across the street telling people who came by to watch the action, that there was going to be some very interesting things occur later in connection with the queers. Smith returned, after he had attempted to ascertain from some man in plainclothes the authority for the picture taking. Smith had been inside only moments when two men and a woman came in and quite belligerently said they were coming in. Smith asked if they had invitations and they asked him if he were kidding. Smith recognized the men as Castro and Nieto because of the previous meeting, but the woman who was with them was unidentified and never did identify herself as to whether she was one of their wives, a girl friend, or a policewoman. Smith informed Castro and Nieto that their invitations had been cancelled due to the obvious welching on the "no harassment" policy enunciated the previous Wednesday at the meeting. Smith asked them if they had quit the force because obviously they, being gentlemen, would not have gone back on their agreement. Smith then recounted the harassment thus far (1) Two police cameramen taking all entrants pictures (2) uniformed police enough to stop a major riot (3) six vice squad men on the inside within less than 30 minutes. Castro and Nieto seemed embarrassed, but would not comment other than to say "We're coming in." Donaldson and Smith then asked them who they were, what authority they were acting under and what their positions were. Both lawyers repeatedly asked these questions: 1. If they were police. (No identification had been given although we kept asking for it.) 2. Do you have a search warrant? 3. Do you have any reason to believe there is felony being committed on these private premises. The police were advised continually that they were Page 7: trespassing on private property. They were asked for their authority to be present. They were told to leave, that their presence was not only not desired, but that they were violating the laws of the State of California by their trespass. One officer left then, and was gone about ten or so minutes. Recollection of both Smith and Donaldson is that it was Nieto, and that Castro and the woman stood there by the wall, well within the premises. After about ten minutes Nieto returned and the three individuals stood against the wall and refused to talk to the attorneys although both attorneys were entreating answers to the questions above listed. Finally, probably around 10:00 PM, the front doors opened and a flood of men came in dressed in civilian clothes; the invitation checkers were bypassed and the men - probably about 8 to 10 of them - came over toward the wall where the other three individuals were still standing. They were blocking the entryway and both Donaldson and Smith asked them for their invitations, and were ignored. The new arrivals began talking to the three standing against the wall and with this woman. At this point Donaldson and Smith were demanding to know who they were, and advising them that this was a private party and that they should produce some authority for their presence and identify themselves or get out. There was no response from any one of them. Donaldson then advised them that they were creating a disturbance at this private party, they were creating a fire hazard by blocking the doors, and that unless they left we would call the police. Both lawyers then went over to the doors and were insisting that these individuals either leave or give us a reason for their presence. No answer. At this point Smith asked the Rev. Dr. Colwell to call the Chief of Police and advice that a bunch of hoodlums without the power of speech had invaded a private party and request assistance from the police upon our complaint as private citizens. Up to this time there has been no conversation between Page 8: Smith and Donaldson and the intruders excepting that one of the intruders, a balding man, wanted to know whether Smith and Donaldson were attorneys representing these people, and was assured that they, S. & D., were. Both Donaldson and Smith then offered to produce identification that they were in fact members of the bar and again requested identification of the intruders. About ten minutes after 10:00 PM the doors were flung open and approximately six uniformed policemen came in. Smith was relieved and was congratulating him self on the quick assistance from the telephone call to the police by Rev. Colwell. While all this was happening, the balding plainclothesman was badgering the Hargraves security men and at one time wanted to know of one of the Hargraves men if his supervisor knew what was goingon (whatever that question might possibly mean). At this point the uniformed men began talking with the men in civilian clothes and then came over and grabbed Donaldson and Smith two on each side. A Hargraves security man by the name of Mr. Harlow (telephone 836-3229) witnessed, as he put it, "the police strong-arming one of the attorneys". This was probably Smith being strong-armed out of the place. Neither attorney was saluted in any manner, but were just grabbed and started toward the door. Each attorney was now hollering that it was we who had called the police, that it was the men in civilian clothes over by the wall whom we wanted ejected. The uniformed police then stopped, but the bald-headed man told them to get us out of there. We demanded to know what for, and were given no response; then both lawyers demanded to know if they were under arrest, and one man in plain clothes answered "What does it look like to you?" At this point both lawyers demanded in unison to know what the charge was. The police officer on the right side of Smith told Smith, "Outside with you and we will tell you then." Smith then demanded Page 9: Page 9 that he be advised of the charge or be released as was his right under the law. At this point Nieto spoke up and said "You are under arrest for obstructing our inspection of these premises for fire regulation violations." Smith answered, "Are you kidding?" as he was forcibly walked out the door. Donaldson, in two of two uniformed police, had preceded Smith out the door and as he was walked out the door had his photograph taken several times by police photographer. As he was stood against the patrol wagon he was forced to stand still while a number 1 was obtained and held at his chest. At this time he advised the photographer that he did not want his picture taken. Donaldson was then ordered to stand with his hands up against the patrol wagon and was frisked for weapons while a spotlight was on him. As Donaldson was put in the wagon, Smith was brought to the vicinity of the wagon and the same treatment (excepting Smith was not searched for weapons) was accorded. As the two lawyers sat in the patrol wagon a moving picture camera was focused on them and the moving pictures were taken of them as they sat in the wagon. Both lawyers were taken to Northern Station where they were allowed telephone calls. After calling Attorney Rainsford, Donaldson attempted to determine the telephone number of the Municipal Judge who had the duty of fixing bail (Judge Mana that weekend), and the clerk refused to give the home telephone number of the Judge. In the meantime apparently Rainsford had been in touch with Judge Glickfeld who authorized the release of both attorneys on their own recognizance. Before the attorneys were taken to the Hall of Justice for booking they were placed in a small cell and detained for probably one-half hour at the expiration of which they were transported by radio car to the Hall of Justice where they were placed in a holding tank and eventually were booked, photographed, fingerprinted, and released around 1:00 A.M. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Account of California Hall Arrests by Herb Donaldson & Evander Smith (9 pages) Description An account of the resource Evander Smith and Herb Donaldson Collection, San Francisco History Center. Source A related resource from which the described resource is derived Repository: <a href="http://sfpl.org/librarylocations/sfhistory/sfhistory.htm" target="_blank" rel="noopener">San Francisco Public Library</a> https://www.exhibits.lgbtran.org/files/original/61983c6a886da5e4a73c5a21f0ef225c.jpg f86852b3fbdb742010845dbedaf528f7 https://www.exhibits.lgbtran.org/files/original/bf2e2811e459038f19edcec858c24666.jpg 99045e5709a78a61cbbb748c7d3fd825 https://www.exhibits.lgbtran.org/files/original/17087351998687b52f3cc3d5329d264a.jpg 0f975806aff7e567ee4e381aeb7209d1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document <p><strong>‘A part of our souls was ignited…’  </strong>by Martin St. John</p> <p>In a rare show of national gay togetherness, memorial services were conducted throughout the United States the weekend after the holocaust at the Up Stairs bar in New Orleans.</p> <p>Ironically, the closest thing to a national day of observance heretofore was the celebration in many cities of Gay Pride Day the last Sunday in June, the day the New Orleans tragedy occurred.</p> <p>Gay historian Jim Kepner, speaking at the Los Angeles service, expressed what seem to be a common feeling among mourners everywhere when he said, “Inescapably, for each of us, a part of our souls was ignited, and a part charred, in the Up Stairs bar last Sunday.” He then went on to rebuke the millions of Gays who ignored the services, “to whom this awful massacre seems no more personal than any news report of anonymous peasants dead in China of flood or famine.”</p> <p>Most of the services were conducted by the local congregations of the Universal Fellowship of Metropolitan community churches, whose New Orleans congregation was decimated by the fire.</p> <p>The best attended services were conducted on Sunday, July 1 – which gay leaders had sought to designate as a National Day of Mourning – in San Francisco, Los Angeles, New York, San Diego, Calif., and in New Orleans.</p> <p>Some 500 persons crowded into San Francisco MCC. Over 400 attended Los Angeles MCC services.  250 mourners turned out in New Orleans. Some 125 were at an ecumenical service in New York, and 120 attended San Diego MCC services.</p> <p>In San Francisco, gay political activist Jim Foster – a director of three organizations – was guest speaker, he said that this sense of outrage was not directed so much at the people responsible for the fire as it was “toward the climate of ignorance, hate, and fear that exits in this country that allows this kind of thing to happen.”</p> <p>A living memorial service,” he asserted, “is not as important as a living memorial – a determination that we must go out of this church tonight and work to end arbitrary discrimination, discriminatory law enforcement, and to establish more viable social service opportunities for our less fortunate brothers and sisters.”</p> <p>Foster urged all “to determine that the sacrifice in New Orleans is met with our own sacrifice in terms of time, effort, and money.”</p> <p>The Rev. James Sandmire, who conducted the service, said, “Many people are oppressed, but we are the only group that is oppressed because we want to love.”</p> <p>He said that for 200 years homosexuals have been called “sinful” and “sick” and this has caused people to “look upon us a lonely, alienated, emotionally immature, and mentally unbalanced… those who died in the New Orleans fire were simply eating and drinking together in a spirit of fellowship. They were people relating to one another,”</p> <p>The entire congregation then joined hands over their heads for the popular MCC hymn, “ I am not Afraid Anymore.”</p> <p>At the service were San Francisco Sheriff Richard Hongisto and John Molinari, a member of the Board of Supervisors.</p> <p>Hongisto later expressed his concern to the ADVOCATE that all of the fires at gay places in the past year be properly evaluated. “I believe that there should be a close evaluation of the circumstance surrounding all of the fires to determine who is responsible and whether or not they are related.”</p> <p>The crowd in San Francisco was considerably swelled by other Northern California MCC members and clergy.</p> <p>In Los Angeles, over 400 jammed into the parking lot at the HELP CENTER for a memorial service.</p> <p>The service started with a prayer by the Rev. June Norris, associate pastor of Los Angeles MCC.</p> <p>Jerry Small, vice president of Beth Chayim Chasashim, a Metropolitan Community Temple, then read the traditional Jewish Prayer of Mourning, in the original Aramaic.</p> <p>This was followed by a choral offering from the choir, “Peace, Be Still,”</p> <p>Deacon Bill Thorne of Los Angeles MCC read a passage from the New Testament, and Morris Kight, president of the board of  the Los Angeles Gay Community Services Center, addressed the group on a “A Sense of Community Through Love.”</p> <p>The Rev. Lee Carlton, pastor-elect of Los Angeles MCC, gave a condolence address, followed by speakers from throughout the community. These included the Most Rev. Mikhail Francis Itkin, C.L.C.; Rick Reyes, Greater Liberated Chicanos; James Kepner, president of ONE, Inc.; Jeanne Cordova, staff coordinator, the <em>Lesbian Tide</em>; Maxine Feldman, gay feminist singer; Mina Robinson, director emeritus, GCSC; and r, Evelyn Hooker, clinical psychologist.</p> <p>The Rev. Troy Perry, just returned from New Orleans who had earlier broken into tears at the sight of the familiar faces at the service, delivered the memorial address.</p> <p>Filmmaker Pat Rocco then sang what is believed to be the last song shared by the group at the Up Stairs before the fire – “United We Stand,” which was their customary closing song.</p> <p>A weeping Kight and Mr. Perry then joined in lighting 30 votive candles – one for each person killed in New Orleans,</p> <p>The congregation then sang “We Shall Overcome” before communion.</p> <p>Father Itkin, bishop-abbot of the Evangelical Catholic Communion; Community of the Love of Christ, called for the creation of a society where such a disaster as happened in New Orleans would not be repeated.</p> <p>“Our brothers and our sisters whose tragic death we mourn tonight. must not be allowed to have died in vain. To simply mourn them this night, and then forget the struggle is not only to betray their memory, but also to betray ourselves and the faith we claim to profess …” he asserted.</p> <p>“In closing,“ Itkin said.  “I’d like to again quote from Joe hill, a union organizer martyred by the State of Utah. In his will, the closing words are: “Don’t mourn – organize!”</p> <p>Reyes issued a call for compassion and understanding, for love, and brotherhood.</p> <p><strong>‘New, Terrible Witchburning:’ </strong></p> <p>Kepner, after blasting what he called the apathy of most Gays towards the New Orleans tragedy, went on to say this:</p> <p>“We – each of us—knew those who became faggots for a new and terrible witch burning.  We knew those who met their deaths piled promiscuously in such a hopeless mass of flesh that individual identification was near impossible, knew them through the universality of the gay experience,” he said.</p> <p>“Inescapably,” Kepner asserted, “for each of us, a part of our souls was ignited, and a part charred, in the Upstairs bar last Sunday, as those 29 bodies were so mangle together to become one flesh, one angry flame of revolutionary love, which no fire department will ever extinguish, nor any newspaper blackout ever hide from public view, though it may take us a year – as with Watergate – to bring it to full public attention.”</p> <p> “We still only half-learned that liberation is more than the right to have drag balls and consensual adult sex. We are only barely learning – and in that, Up Stairs bar was far ahead of other New Orleans bars – that gay love is a wider, deeper commitment than the mere search for sex thrills and partners. And we must find ways to live as those 29 died - forged so closely together in the flames of our shared oppression and our love that no man can put us asunder.”</p> <p>“If their death does for nothing, then it will have been our souls that were charred beyond recovery in that barroom inferno…” Kepner concluded</p> <p>Cordova called for the New Orleans dead to be remembered along with other gay martyrs, each year on the anniversary of the fire – Gay Pride Day.</p> <p>Maxine Peldman sang “Angry Atthis,” her gay folk song, which declared; “ I hate not being able to hold my lover’s hand, except under some dimly lit table, afraid of being who I am.”</p> <p><strong>‘Our Worst Fears:’</strong></p> <p>Robinson followed, reading a poem” New Orleans 1973,” by her companion, Sharon Raphael, which declared, “Our worst fears can come true, that we can die in any circumstance, at any moment, as prisoners of the dark, and as seekers after liberation.  Let us not forget what we might best remember: That we, too, are the survivors of New Orleans: of our worst fears and greatest dreams.”</p> <p>She also read a poem by Lenore Kandel, “First, They Slaughtered the Angels.”</p> <p>Hooker read, “Do Not Go Gentle into That Good Night.” A poem in villanelle form by the late Dylan Thomas, whose lines of repetition are: “Do not go gentle into that good night,” and “Rage, rage against the dying of the light.”</p> <p>In New Orleans 250 persons – including person who had escaped from the fire or been slightly injured in it – turned out for the memorial service held July 1 at St. Mark’s United Methodist Church.</p> <p>The Rev. Paul Breton, Northeast District coordinator for the MCC Fellowship, started the service with a prayer, followed by a reading of “a whole list of telegrams from all over the country and London, England,” by Lucien Baril, worship coordinator for the New Orleans MCC.</p> <p>Morty Manford, special delegate to New Orleans from the New York Gay Activists, expressed condolences on behalf of the national gay community.</p> <p>Mr. Perry preached the eulogy, the central theme of which was developed around “United We Stand,” which the congregation sang after the eulogy.</p> <p>After the eulogy, Breton led a silent prayer.</p> <p>Manford, following the prayer, told the mourners that “the church calls us sinners, psychiatrists say were sick, the police call us criminal, the capitalist call us subversive, and the communists say we are decadent.”</p> <p>During the final hymn, Mr. Perry interrupted the organist to announce that cameras from local television stations and the <em>New Orleans Times-Picayune</em> were waiting outside, and a side exit was available.</p> <p><strong>“</strong>Nobody went out the side door,” Mr. Breton noted.</p> <p>In New York, the Church of the Beloved Disciple held a memorial service, conducted by the Right Rev.. Robert M. Clement, its pastor, as part of its regular Sunday service. The parish donated $25 from its own funds, Father Clement said, upon hearing the news of the fire.</p> <p> The evening service of New York Metropolitan Community church was given over to an ecumenical service.</p> <p> The Rev. Roy Birchard, MCC pastor; the Rev. Howard Wells, assistant MCC Pastor; the Rev. Robert Carter of Dignity; and Fr. Clement conducted the memorial service.</p> <p>A member of the Gay Synagogue in New York delivered a prayer at the service, Fr. Clement said.</p> <p>Brother Kristian Caron delivered a message of condolence from the Church of the Holy Apostles, an Episcopal church which works closely with the gay community.</p> <p>Susan Day, a local activist, delivered another message of condolence, calling for the memory of the New Orleans victims to be kept alive, and Jay Friend, am member of Metropolitan Gay community council, delivered an appeal for blood and money for the victims.</p> <p>Over $300 was raised for the fire fund, Fr. Clement said.</p> <p><strong>‘Freedom:’</strong></p> <p>In San Diego, the service was conducted by the Rev. John Hose, vice moderator of the MCC fellowship, as part of the regular Sunday evening service of the MCC there. The theme of the service was “Freedom.”</p> <p>Mr. Hose said $40 was taken up in a “love offering” for the New Orleans’ victims.</p> <p>In Long Beach, Calif., some 110 persons attended a memorial service July 1, according to the pastor, the Rev. Robert Cunningham. A member of the church, Hugh Cooley, was among those who died in the fire, Mr. Cunningham said.</p> <p>Across the nation in Miami, three MCC memorial services were conducted – one just after the fire on June 25, and two on July 1, Sixty attended the first service conducted by the Rev. Frank. D. Crouch, Jr.</p> <p>Sixty-five were present at a Sunday morning service July 1, conducted by the Rev. Herb Hunt, an MCC exhorter, and 45 attended an evening service July 1.</p> <p><strong>Media Response:</strong></p> <p>Mr. Crouch reported that the media in Miami had been very active in its support of the memorial efforts. “We had the story all day Sunday on two of our television stations, both of our papers, and three of our radio stations.”</p> <p>“As a result,” he said, “three heterosexual churches, not connected with MCC, “have donated blood and sent 25 pints each to the victims.”</p> <p>He said the services were very simple, with a flower-decked altar, and over $916 was collected for the memorial fund.</p> <p>In Washington D.C., 100 turned out for the memorial services mid-afternoon on July 1.</p> <p>The service was conducted by “Brother John”, the pastor of the Washington MCC, who was joined by the Rev. William Moreman, the pastor of the First Congregational Church, where MCC holds its services, and the Rev. Walter, pastor of Concordia United Church of Christ. </p> <p>The Rev. Rick Weatherly, assistant MCC pastor, said a cross-section of the gay community had attended the service. “We managed to get bar owners, drag groups, bike club members, and all sorts of people there,” he said.</p> <p>The service’s offering resulted in $207 for the memorial fund. Mr. Weatherly said.</p> <p>In Boston, the Rev. Larry Bernier, pastor of Boston MCC, was joined by the Rev. Don McGraw, the Rev. Nancy Wilson, and the Rev. Penny Perrault, all of Boston MCC.</p> <p>Ms. Perrault reported that the memorial service started “with a mourning theme, with a death theme, and then finished up with a resurrection theme.”</p> <p>Fifty-Five persons turned out for a June 30 service, she said, and the Sunday regular service July 1, was also conducted as a memorial service.</p> <p>In Salt Lake City, the Rev. Richard Groh, pastor of the MCC, and Virgil Scott, chairman of the board of deacons, conducted the memorial service July 1.</p> <p><strong>God’s plan:</strong></p> <p>Mr. Groh said that the service centered around “expressing our loss, but our faith in God that the church would rise again, that there are no mistakes or accidents in God’s master plan.”</p> <p>“We believe this,” he said. “We believe that if this has happened, if God has allowed it to happen, then he’s going to bless us in some way. We did take a memorial offering that amounted to $214.”</p> <p>“Approximately 40 people” turned out or the service, he said.</p> <p>At the Denver Metropolitan Community Church – no longer a member of the Universal Fellowship – the Rev. Ron Carnes and the Rev. Robert Darst conducted a memorial service during the regular Sunday evening worship service July 1.</p> <p>Some 30 persons attended this service. The Denver church reported that its deacons were collecting a memorial offering for the New Orleans victims.</p> <p>In Milwaukee, where an MCC mission has been discontinued, about 65 persons attended a July 1 service at the Church for All People, conducted by the Rev. Bill Parish, pastor of the church, and the Rev. Wilbur _ _ain, a Lutheran minister and a leader of the Council on Religion and the Homosexual in Milwaukee.</p> <p>In Sacramento, the Rev. Bob Wolfe, conducted an MCC memorial service June 27, attended by 40 people, according to the Rev. Freda Smith, assistant pastor of the Sacramento MCC.</p> <p>She said the theme of the service was “that we don’t understand everything,” but “we are so grateful that the people (who died) were with us for awhile, and we praised God for the fact that we’d had them and they were part of us all growing together.</p> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Account of Memorials in Many Cities Description An account of the resource <p>The August 1st edition of <em>The Advocate</em> includes a long article describing the memorial services held in MCC congregations and gay communities in cities all around the U.S.</p> Source A related resource from which the described resource is derived <p><em>The Advocate, </em>August 1, 1973.</p> https://www.exhibits.lgbtran.org/files/original/7004c26c4fc97acc6d7f4379f1c97f75.pdf f40a854acabdade34e02cc115b637245 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Advised Verdict Three Lawyers And Secretary Acquitted San Francisco Municipal Court Judge Leo Friedman brought a sudden end to the trial of attorneys Evander Smith, Herbert Donaldson, and Elliot Leighton and secretary Nancy May for obstructing a police officer in the course of his duties when he advised the jury to bring in a verdict of "Not Guilty" on motion of defense counsel, Marshall W. Krause, at the close of the prosecution case. The jury dutifully retired to the jury room and in about ten minutes returned with their unanimous vote of "Not Guilty." Thus on the second day of testimony and the fourth day of the trial (the first two days were consumed in choosing the jury) the case ended without ever hearing from any of the approximately 30 witnesses who were lined up to testify for the defendants. Police Witnesses The testimony by the prosecution's police witnesses was that the three attorneys folded their arms, firmly planted their feet, and told the policemen that they could not go into the ballroom of a party sponsored by the Council on Religion and the Homosexual being held at California Hall, because it was a private one and admission was by invitation only. Other police testimony showed that when police officers gave a valid reason for entering, such as inspecting for fire regulation violations, they were allowed to enter and were given an escorted tour of the premises and could stay as long as they wished. No Reason Given The attorneys objected, however, when a large crowd of policemen attempted to enter without stating any reason on the basis that their presence was for the purpose of intimidation and harassment of the party guests rather than the performance of any police function. The secretary, Nancy May, was accused of saying the same words to a policeman and putting her hands on his shoulders, but she denied the latter action. ACLU Position The ACLU position is that the mere statement of words which do not amount to a threat of physical restraint or violence, can not, as a matter of law, be held as interfering with an officer in the course of his duties. Under questioning by defense counsel Krause and by Judge Friedman, the police officers admitted that they made no attempt to walk around the attorneys or get by them in the 16 foot wide corridor where the incidents took place. Instead, the police officers said that since the premises were crowded they felt hemmed in and did not wish to try to shove through other people. The police officers also admitted under cross-examination they they did not ask the attorneys or any of the other persons watching the incident to stand aside so that they could get through. Judge's Opinion Judge Friedman in granting the defense motion of an advised verdict told the jury that in his opinion the evidence was insufficient to support the charge of the complaint that the defendants willfully resisted and obstructed public officers, to wit: Rudolph J. Nieto and Richard Castro, qualified and acting police officers of the said city and county who were then and there in the performance of their duty as such officers in entering the premises commonly known and designated The California Hall harassment of them for having as clients an unpopular group of citizens, namely, homosexuals and persons who are attempting to work with homosexuals in order to integrate them into the community. Harassment Intended It was clear from the testimony that the police were interested in harassing and disturbing the party since the very idea that homosexuals might enlist the aid of religious leaders is obnoxious to the Department. The police testified that the presence of six uniformed police officers and nine plainclothes policemen at the party was necessary to enforce the alcoholic beverage control laws at the bar. The police insisted that this was their only purpose in coming to the party and that they did not intend to make any arrests in advance of coming. However, this testimony was considerably shaken when it was admitted on cross-examination that prior to leaving the Hall of Justice for the scene of the party, the officers had prepared 50 numbered cards which they intended to hold in front of a person after he was arrested so he could be identified. Photographers The alleged purpose of the police in enforcing the liquor law was also considerably shaken by testimony that two police photographers were present outside the hall, one taking flash still photographs and one having a motion picture camera with floodlights. These photographers took pictures of most of the people entering and leaving the party and the motion picture camera was used to illuminate and take pictures of the interior of cars delivering persons and picking up persons from the party. Defense Witnesses The defense witnesses who were scheduled to testify would have presented an extremely strong phalanx to oppose the police testimony. Several ministers and their wives witnessed the arrests and would have testified that at any time the police wanted to get into the ballroom they could have gone around the attorneys and done so without any difficulty. Also some of the private policemen who had been hired by the sponsors of the party were prepared to testify that the police version of the arrest was not accurate. The facts of this case indicate that police power was used to make it embarrassing and dangerous to attend a perfectly lawful party sponsored by a group working with homosexuals. Unfortunately, trials like this can never really clear up the problem of lawless police activity, since the defendants and many other persons were considerably inconvenienced by the fact that there was a trial at all, and this seems to provide some satisfaction to the police department. It is hoped that negotiations will continue between the Police Department and the inter-faith group of ministers who support the Council on Religion and the Homosexual so that an understanding can be reached which will enable this group to go about its work in peace. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource ACLU San Francisco Chapter Reports Results of First Trial Description An account of the resource American Civil Liberties News (San Francisco), vol. XXX, no. 3, March 1965. Donald S. Lucas Papers. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> https://www.exhibits.lgbtran.org/files/original/39d98f95fdd8f0c587f9800e74dd4df4.jpeg 1e66313aeabb504ba518f08ccdb83aa4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Sacramentality: The Church of the Beloved Disciple Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context CBD_070 Date A point or period of time associated with an event in the lifecycle of the resource 1970s Title A name given to the resource Acolytes of the Church of the Beloved Disciple Description An account of the resource Two unidentified acolytes of the Church of the Beloved Disciple pose together before a liturgical service. Wearing white albs with red shoulder orphreys and crosses designed by the congregation, they represent the lay ministers who assisted at the church's Eucharistic celebrations and other sacramental rites. Although their names are unknown, photographs such as this document the indispensable role of volunteers whose service sustained the parish's worship and communal life. Type The nature or genre of the resource Still Image Source A related resource from which the described resource is derived Church of the Beloved Disciple Archive, https://beloved-disciple.com https://www.exhibits.lgbtran.org/files/original/f9fd422155eb4fc2f94984376048b23a.jpeg baf3d902aad38df9771b56eba008e194 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Queer Sacramentality: The Church of the Beloved Disciple Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context CBD_071 Date A point or period of time associated with an event in the lifecycle of the resource 1970s Title A name given to the resource Acolytes of the Church of the Beloved Disciple Description An account of the resource Two unidentified acolytes of the Church of the Beloved Disciple pose together in white liturgical albs and simple wooden crosses before a service. The photograph preserves a rare glimpse of the congregation's lay ministry and the diverse community that participated in the church's liturgical life. While the individuals remain unidentified, they stand as representatives of the many members whose volunteer service helped shape the Church of the Beloved Disciple's distinctive and inclusive ministry. Type The nature or genre of the resource Still Image Source A related resource from which the described resource is derived Church of the Beloved Disciple Archive, https://beloved-disciple.com https://www.exhibits.lgbtran.org/files/original/6a93c9c1c82f85ca33e04dec2861f6c1.pdf 8c74e370854ab7093d506202ec5d3378 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Mardi Gras Ball Attorneys Acquitted On Thursday, February 11, 1965, the trial of Mrs. Nancy May and the three attorneys arrested at the New Year's Even Mardi Gras Ball at California Hall ended abruptly with an acquittal. Questions Unanswered The acquittal on Thursday, February 11, of the defendants arrested at the New Year's Eve Mardi Gras Ball at California Hall was but a technical victory leaving many questions unanswered. The most important of these concerns the right of the police to enter the dance hall portion of a building to inspect for possible violations of the ABC act. Another import question involves the right of the police to invade the privacy of the individuals attending dance. The invasion was in the form of harassment, especially by the two police photographers, one of whom was taking still and the other motion pictures of as many people as possible as they entered or left the premises. At the trial Police Inspector R. Nieto stated that the pictures were necessary for intelligence. In answer to Judge Friedman's "Now, just what is that supposed to mean?", Inspector Nieto explained: "We try to identify these people and pass their names along to other enforcement agencies because of the high incidence of crime these people are involved in which affects national security." Judge Friedman also asked Inspector Nieto if the police wen to the party specifically to make an arrest. Inspector Nieto's answer was "No." However, on cross-examination by defense attorney Marshall Krause, Nieto admitted that he personally had prepared fifty numbered cards which are used in taking pictures of persons only after they are arrested. The sad thing about the situation is that legally there is but little one can do about this kind of police harassment. Lawsuits could be brought by persons whose pictures have been taken to compel surrender of the pictures as well as the names of people and organizations supplied with the film. But these suits are costly and the outcome nebulous. Moreover, a lawsuit would focus attention on the person trying to avoid publicity and hence might do the individual more personal damage than could be done by the picture in the hands of the police. The situation, however, is not entirely hopeless, although the the law in this area is in its infancy. Pending before the court at this time is the cases of [illegible] who were also arrested at the Mardi Gras Ball, and it is possible that some of the questions left unanswered in the first case will be settled in the pending cases. The four defendants were charged with having "willfully resist(ed)... and obstruct(ed) public officers... in entering... California Hall" on January 1st of this year. Police testimony, however, established that fifteen police officers entered the hall without any interference whatsoever. Municipal Judge Leo Friedman therefore recommended to the jury that they bring in a verdict of not guilty, which they did. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Acquittals in First Trial Reported in the <i>Vector</i> Description An account of the resource <i>Vector</i>, vol. 1, no. 3, February 1965. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> https://www.exhibits.lgbtran.org/files/original/bae0a7e76885b18f64c35c637bc74132.pdf b49ed98b317ce46e5acd37b5bbc2e25e Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document BENEFIT FOR THE COUNCIL ON RELIGION AND THE HOMOSEXUAL New Year's Mardi Gras Ball Door Prizes , Costume Prizes NEW YEAR'S DAY EVENING — FRIDAY, JANUARY 1, 1965 9 p. m . — 2 a. m . FOOD AND REFRESHMENTS AVAILABLE -- NO MINORS, PLEASE CALIFORNIA HALL-625 POLK STREET--SAN FRANCISCO DONATION $5.00 You won't want to miss this grand event. Get your tickets now. Just send cash, check or money order to The Mattachine Society, 693 Mission Street, San Francisco., Calif., 94105. Make checks and money orders payable to either Mattachine Society or Council on R.eligion and the Homosexual. Don't be left out. Ticket sales are limited to 1500 and no tickets will be available after December 26. And absolutely no tickets will be available at the door. YOU MUST GET YOUR TICKET NOW. Presented in cooperation with The Coits, Daughters of Bilitis, Inc., Mattachine Society, Inc., Society for Individual Rights, Inc., Strait & Associates and Tavern Guild of San Francisco, Inc . . Tickets available though all of these organizations . . The Council on Religion and the Homosexual is composed of members from the homophile community and clergymen of various denominations. The Council has many plans for action projects in the coming year. These projects will be directed towards fighting for civil rights for the homosexual in the community and in the nation. The Council is not another organization but an action group composed of all the various organizations now in existence. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ad for New Year’s Day Ball 1965 at California Hall in <i>Town Talk</i> Description An account of the resource <i>Town Talk</i>, number 7, December 1964, page 3; published by Pan-Graphic Press. Source A related resource from which the described resource is derived Repository: <a href="http://www.glbthistory.org" target="_blank" rel="noopener">GLBT Historical Society</a> https://www.exhibits.lgbtran.org/files/original/ba376307c50ec7a0d67b6a5628abd1e2.pdf e41c7b6653bb4155570e1c26b63b8a64 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document LOFT WANTED After months of steady growth, our congregation is expanding beyond the narrow confines of our room. If we could find larger, permanent quarters of our own, we could accomodate the larger Friday night attendance, and even begin Saturday morning services, with our Sefer Torah resting in a permanent ark. All holiday services, parties and classes could be held in one place. Anyone with information about suitable, rentable space should speak to any board member. Lyn Knieter and her committee are working on some exciting ideas for raising the money we would need. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ad in the inaugural issue of Gay Synagogue News, November 1974 https://www.exhibits.lgbtran.org/files/original/0dcb2620b05116502e32925295ded397.JPG 298ccae6a35a5e406b757a2dfaa2625c https://www.exhibits.lgbtran.org/files/original/313e8742362dddc0fdc827e9a162f3ad.JPG b35fa461f1c703419f155b2e9762f005 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Adam Roland Fontenot Description An account of the resource Adam Roland Fontenot, 32, linguist and partner of Douglas “Buddy" Rasmussen, Upstairs bartender who led several patrons to safety. Source A related resource from which the described resource is derived Johnny Townsend collection https://www.exhibits.lgbtran.org/files/original/26bc7bab961188d33d93ebc429090e0a.pdf 3a013e61e2176fd09435a6fe5a6b074f Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Page 1: "TALK GIVEN AT RELIGIOUS CONFERENCE SPONSORED BY THE GLIDE FOUNDATION OF SAN FRANCISCO 1964 The orthodox god of orthodox religion is a flat .. unmitigated failure ..... I didn't say that ... George Bernard Shaw said it, many years ago. Shaw also said that Man had created God in His image ... then deliberately broke the mold and scattered it into a thousand, small, hard, inflexible pieces ... and that each fragment was quickly caught up ... still small. .. still hard ... still inflexible ... to become the tenets and dogmas of a thousand protestant divisions. Well ... perhaps Shaw was an extremist .. many still think so ... but there is always an element of truth in his writings. And I'm inclined to agree with Shaw somewhat .. but of course, we homosexuals may be more than a little defensive ... and who can blame us?? For you know, the homosexual has been called "unnatural" for eons ... yet there is nothing alien or unnatural about the act of homosexuality in nature, itself. But yet the murderer has only contempt for the homosexual ... the thief feels he is better ... the man who rapes his child, physically or mentally, feels he is above him ... the liar slanders him ... the adulterer despises him ... yet can you, the experts, tell me which one of the Ten Commandments the homosexual, just by being homosexual" ... which commandment has he broken??? As I said ... the homosexual may be more than a little defensive ... we are also more than a little prejudiced. In the olden days, it was the Christians versus the Lions ... today it is the Heterosexual versus the Homosexual ... because all the heterosexuals are at this conference hoping to understand the homosexual better ... and all the homosexuals are here because they hope you will. This minority role is really quite a role, you know ... gives you a zest for living, if you really take it to heart ... and we women are actually a minority within a minority, within a minority ... for we are certainly outnumbered in this conference, which is a minority ... we are on the so-called homosexual side, which is a minority ... and we are in a somewhat religious conference ... and the religionist is certainly a minority in this day and age ... so maybe we can all feel a  common bond in this respect, anyway. But along this women's minority bit ... I am reminded of Susan B. Anthony .. the famous leader of the Suffragette movement. These women were really in a bad spot, for they had absolutely no one to turn to ... especially in the beginning. They were ridiculed .. defamed .. de-sexed .. and certainly not defended ... not for a very long time. In fact, it took a war .. World War I...to give these woman any real backing ... But one of Susan B. Anthony's adversaries said to her, in talking to her about the fact that no one would listen .. that she should confide in God.. and her answer was classic ... she said, "Yes, I will. Maybe SHE will listen." ..... Man, if God were a woman ... wouldn't that be a kick in the head!!!!" Page 2: But, on to more serious matters ... in the Daughters of Bilitis, we have an activity called the "Gab N Java", which is an informal-type discussion for a group of women ... and since those of us who represent the Lesbian counterpart of this distinguished team .. were to the last one of us .. non-church-goers .. we felt a little inadequate to speak on the church aspect of this problem. So ... brought the topic to one of our Gab N Javas ... and found some interesting statistics. Of the 25 women present at this particular Gab N Java ... only 2 still went to church regularly .. which was interesting in itself. Of the remaining 23, only another 2 actually quit going to church because of the homosexuality angle. The rest of those present stopped attending long before they were consciously aware of their homosexual tendencies. We also found that because we did not attend church ... that we were out-dated in our concepts of church and clergymen, I, for one, found that my strongest image of a churchman was the hard-shelled Baptist preacher who shouted fire and damnation from the pulpit and refused to utter the dirty word of sex ... yet who later tore the blouse from a fourteen year old girl whom he tried to seduce in the choir loft. So ... when I say we are more than a little prejudiced, I am including each of us ... for there is not a person in this room who doesn't have preconceived notions on this subject ... regardless of his or her sexual proclivities .. sexual activities ... or sexual anxieties. If there is such a thing as "original sin" .. then to me .. it is the sin of ignorant, inflexible .. wall-to-wall thinking ... and I would venture to say that each of us in an "original" sinner in this respect. So, we of the Daughters of Bilitis offer a challenge, for the length of this conference at least ... a challenge to the Gay and the Straight, alike ... a challenge to dislodge a brick or two of this four-walled thinking ... and ... to help matters along ... we offer you some Demolition Fuses...some ideas to contemplate .. to cogitate .. to renovate .... some of these ideas are bombs that may blow up tempers ... some may fizzle and not last the week-end .. some are slow-burning "sleepers" guaranteed to dislodge a brick or two on both sides of the wall. We offer them to each of you .. and we also offer our respect to each of you who even contemplates accepting our challenge .. for that, at least, is a step in the right direction .. the direction of climbing over a wall that was mutually constructed." Page 3: "DEMOLITION FUSES FOR FOUR-WALLED THINKING 1. "The Church of England and the Catholic Church of England relegates homosexuality to the area of private conscience'. ... The Church is the custodian of the moral picture of society even though only 6 to 8% of the population identifies with the Church". (1) 2. ((Organized religion, itself, is in a confused diffused state of flux. The old precepts and concepts of Biblical teaching are badly behind-step of present customs. The prevailing materialistic attitudes of most people today certainly do not include the seemingly "soft" versions of love, but are composed of the hardened crassness of materialistic success. Thus, the 6 to 8% of church-goers versus the greater majority of non-church-goers.)) 3. ((Biblical references such as the one of Sodom and Gomorrah are used to substantiate the sin of homosexuality, as being anti-Biblical, anti-Church, and anti-Christian. Yet what of the Christian 11Love Thy Neighbor ... Love Thy Brother". This, then, in simple terms, falls back on one I s own interpretation of the word, "love".)) ((How does the homosexual relationship fit into human affairs?? Does it inhibit the person, spiritually??)) 5. In the "Quaker View of Sex", it is stated that the Friends group soon found that the study of homosexuality and its moral problems could not be divorced from a survey of the whole field of sexual activity .... a few pieces of the jig-saw puzzle could not be identified without the whole picture. (2) 6. ((Many pastors believe that "all of us are sinners; all of us are saved by the Grace of God; all of us need love and sympathy". Is the homosexual more a sinner than an Adulterer?? Than a Murderer?? Than an Atheist??)) 7. "It has been the tradition of the greater part of the Christian church to lay down firm rules as to conduct, to fix a definite pattern as to what is 'moral' or 'sinful' but to be humanely tolerant of the waywardness and sinfulness of the ordinary man, offering him a ready opportunity for contrition and atonement. Sexuality, looked at dispassionately, is neither good nor bad, but simply a fact of nature, as well as a glorious gift of God". (2) 8. ((The greater the sin, the greater the satisfying experience of so-called repentance ... there is nothing more straight-laced than a reformed prostitute.)) 9. "Homosexuality is not wholesome on the young". ((What kind of sexuality, as practiced in America, really is?? I haven't heard of any "mate-swapping merry-go-rounds", on an organized basis, practiced among the homosexual suburbanites.)) ((At least, among the lesbians.)) 10. Not even lip service is paid to the traditional ideals of chastity by our adolescents because they see only lip service paid to them by their elders. People who are not professed Christians do not feel that Christian morality has any claims upon them. (2) 11. "Given proper circumstances, man is an animal. We can make an environment of shame or make it a world where an individual can have a sense of respect. " (1)" Page 4: "12. ((Theodore Reik, well-known author and psychologist, states that psychology does not know what sexuality really is. I wonder if the church does?? Is not a sermon simply one 1 s own particular interpretation of so many words of a much-revised collection of writings??)) 13. "The Ten Commandments are valid so long as human experience remained the same, but norms devised centuries ago are now inadequate when confronted with the present problems of sexuality today". (1) 14. ((Clergymen are also a minority, not just those of us who follow the homosexual path ... for the religionist's path is certainly a lonely one.)) 15. ( ( Infidelity by "changing partners" is not unique in the homosexual world.)) 16. ((The climbing rate of divorce is a good example of the gradual loosening of the church's fear-inspiring punitive powers over the acts of the individual". 17. "The homosexual is in constant conflict since he or she was brought up in a heterosexual society which builds habit patterns which in turn, make it difficult for the homosexual to adjust". (2) ((Why go to a church which makes such conflict even more evident with guilt-imposing rules??)) 18. "Those who have written or spoken about sexual matters as professed Christians have too often given the impression that their sexual path has been smooth, that apart from a hint of solitary difficulties as adolescents, it has fallen into line with Christian principles. This is a false impression". (2) 19. ((The difficulty in coping with sexuality in "practice" versus sexuality as "taught" leads to a condemnation of "hypocrisy" heaped upon the heads of clergymen.)) 20. "Condemnation oppresses. It does not liberate". Anon. 21. "To tell a homosexual that his sexuality is 'unnatural I is like talking to the wind ... for nature expresses homosexuality in many acts, and it is certainly far more 'natural' to him than is the so-called normal approach". (2) 22. "Since the chief condemnation of the homosexual stems from the church, itself, the homosexual must remain in constant conflict, or dissolve that conflict by remaining away, and somehow resolving it, by an individual approach to God". (l) 23. ((The punitive answers posed by religion does not result in easy answers ... and wont until churches face the facts that we are human and not divine, in the old theological definitions of those words.)) 24. "One should no more deplore homosexuality than left-handedness. People are neither homosexual nor heterosexual, but predominantly one or the other. Homosexuals are no more necessarily promiscuous than heterosexuals are necessarily chaste". (2)" Page 5: 25. ((If a human fulfills himself, is he then not fulfilling God??)) 26. In the words of Dr. Evelyn Hooker, "Perhaps there is need for an effective, non-authoritarian religion which would make a serious attempt to understand people's needs; a religion which would work toward the mental health of the homosexual and all people". (3) 27. ((The churches must become more concerned with the individual than with their own "edifice" complexes.)) 28. ((Mental health problems of yesterday were kept tightly locked in the attic. Mental problems, so often sexual in basis, are still on the attic-stairs today .. a little further out in the open ,, but not in the parlor ,, and certainly not in the living room, where the "living" must be done. There is a changing standard of mental health, so that it is often discussed ... and the speeded-up lives today are of ten speeded-up beyond human endurance .. and the dis-integration of mental health is accelerated, also.)) 29. (( If only "clean vessels" can administer the duties of the church, then where do the "sinners" go?? The line forms to the right, (or would it be to the left in this instance) ... and those of you who are committing the sin of pride by professing "clean-ness", you lead the way.)) 30. ((Homosexuals exist in every strata of society, in every activity, and in every occupation.)) 31. ((We who represent the homosexual world are, for the most part, out-of-date. Just glancing through the September issue of "Pastoral Psychology" shows me that mental health; the emotional factors of grief; the Woman of the Month being Margaret Mead; the letters to the Editor; the ads for such books as Love and the Facts of Life for the Teen-ager; and for Strangers In Our Midst (which deals with problems of homosexuality in American Society); to mention but a few topics, show me, personally, that my remembrances of my conflicts with the precepts, tenets, and personalities of my childhood church are mine, alone, and that my own idea must change. Just as I am sure that your ideas must alter a bit, if we are to fully comprehend meanings and have any sense of communication.)) 32. ((One article in particular I noted in this issue of "Pastoral Psychology" was called, "The Church As A Matriarchy" ... and since I am primarily a woman who happens to be a homosexual, this struck my fancy. What is the role of the woman in the church, other than (as one of our members so aptly put it,) "A putter-on-of-church-suppers "??)) (4) 33. "Regardless of an appreciative or an apprehensive attitude, the place and role of women in the church is an issue of vital concern". (4) ((Well, this doesn't surprise me ... in fact, it is very familiar ... and a statement that lends itself to education, politics, business, science, and every phase of life, even the astronautical one.  Incidentally, tho' it is not publicly known, the first woman astronaut, American, is a lesbian .. which is an interesting fact, in itself.))" Page 6: "34. "There seems to be fear that women are taking over the reins of responsibility which rightfully belong to men. In short, women have been fighting for their right to share the responsibilities of life, while the men have resisted with a vengeance". (4) 35. "As has been true in other areas of its faith and life, so in this, the church is learning from society part of the truth of its life it had forgotten: namely, 1 God created man (mankind) in his own image, in the image of God created he him (mankind). Male and Female created He Him (Gen 1:27) . ... There is neither male nor female, fot we are all one in Christ Jesus (Gal 3:28). Sexuality is subordinate to humanness". (4) ((Is not homosexuality, then, subordinate to humanness??)) 36. ((There is a difference between being a "man" or a "woman" and being a "person".)) 37. ((Is celibacy an answer?? If one cannot have sex in the so-called normal way, then should he or she forego sex completely?? The medical answers to this are as numerous as the inmates of mental institutions. What is the religionists' answer??)) 38. "There has never been, anywhere, so far as is known, a law against homosexuality, as such, in any secular legal code. It is only in what he does that the law is concerned. It is misleading to say that 'homosexuality' is illegal", (2) 39. "Unless these contrasting complementary qualities of maleness and femaleness are blended in a person, there emerges a destructiveness within that individual that adversely affects not only one's self, but all with whom one comes in contact". (2) 40. ((Sex is a God-given force. To repress it or to deny it is an affront to a gift of God. Is this being Christian??)) 41. St. Paul seemed to think that homosexuality, if allowed by the church, would be more attractive than the heterosexual approach, and that everyone would turn to it ... People don't follow his admonitions that women should not speak in church, or that women should not pray with their hats off .. so why should his other personal views be so rigidly the final word?" (2) 42. In one research project in which D.O.B. members took part several years ago, 30 out of 40 homosexuals experienced guilt feelings in their awareness of the church's attitudes toward homosexuality and their own exclusion from church participation. ((Look at the heterosexual's guilt feelings, and you have one answer as to why your congregations are so damnably small. Who wants to go where he is made to feel uncomfortable?? The hell-fire and damnation concept doesn't work, because nowadays, people want instant coffee .. instant relief .. instant faith .. not instant turmoil. They've got enough of this, already.)) (3)" Page 7: "43. ((The Rites of Death are varied in every culture ... does it not follow that the Rites of Birth (of which sex plays a part, certainly,) would also vary??)) 44. ((Defenders of Women's Rights, as well as defenders of Civil Rights, meet resentments on both sides.)) 45. "We should view maleness and femaleness as a potential, not a problem .. whether that maleness and femaleness is expressed openly in one individual, or a group of heterosexuals or homosexuals. For the blending exists in both, in all, in each". (2) 46. ((Who's to say what's right and what's wrong?? The Clergy?? Yet one of the basic tenets of the Bible is, "Judge not lest you be judged". I don't envy the shoes of the religionist ... he steps upon a thorny path .. and I should hope that his "sole" is of the Jewish kind that does not wear out.)) 47. "The last word has never been spoken on the implications of Christianity, and every religious expression is open to critical examination. 'The Word of God' is not stagnant, final nor cemented". (2) 48. ( (Birth and Death seem to fall under the auspices of religion .. "from womb to tomb" .. as the saying goes .. but what of the interim?? If Death is the fearful unknown that drives a man back to the faith of his childhood, then the function of religion is the "pacifier" .. the "Judas Goat" that lulls man into a sense of peace and then .. whump!! .. you've lost a new church-goer!)) 49. ((Grief is an important emotion that clergymen must deal with on a constant basis. What of the 11voice in the wilderness" which belongs to a homosexual?? Must his anguish be denied or his tears ignored?? Must he be "saved" from his "sexual sin" before he is counted among "God's Children"?? Are only the "sin-less" (and if sex = sin, then this means sex-less) ... then ... are only the "sex-less" to be considered as "Children of God"??)) 50. ((Civilization is changing. Religion must change, too, or perish.)) 51. ((The devoutness to a code of falseness and fixity is a force for evil.)) 52. ((It is because of early religious training in this sense of rigidity which is the chief reason why homosexuals wind up on the psychiatrist's couch.)) 53. "I've never met a clergyman yet who wasn't defensive about his God .. which always strikes me as an affront to God's potency as well as his Omni potency". (Mark Twain) 54. ((Productivity does not relegate itself to the production of procreation.)) 55. ((I am a human first; secondly, a woman; thirdly, a lesbian. I sometimes think that homosexuals get this order reversed, and because they approach every one antagonistically as a homosexual first, then they are always treated as such ... and are always surprised when this is thrown back in their faces.))" Page 8: "56. ((The religionists give off the attitude that they are the extensions of God, rather than a teacher or an interpreter .. and therefore become so authoritative that a rebel, such as I, will discount all they say, rather than just the false things they utter.)) 57. ((The "Gay Bar Crowd" is a stereotype .. a group that has ceased being viewed as individuals. Why does everyone need a scapegoat?? For a scapegoat is a stereotype and the stereotype has been the sexual scapegoat for centuries.)) 58. ((The scapegoat in classic history was the one upon whom was heaped all the sins, all the evils, all the resentments of society and then sacrificed to the god of the day. Blood-letting is passe' today, but the need of the scapegoat still exists, for as long as men must find an answer outside themselves for their lack of compassion, then the "escapegoat" must be sought, degraded, de-sexed, and killed. The de-sexing of the scapegoat was a definite and important part of the old ritual.)) 59. ((The hypocrisy of the churches is equivalent to the hypocrisy of the homosexual.)) 60. ((The minority (the scapegoat) reflects the attitudes of the times. Hatred, which is the isolation of the soul, the disintegration of communication; has as its focal point any minority group that happens to be handy.)) 61. "The potentiality of the psychopath is latent within all of us. None of us is immune ... and all of us, at one time or another behave psychopathically". (6) 62. ((The church has attempted to be the "common denominator" of mankind. But in so doing, it has diagnosed, catalogued, and defined "evil" as this thing .. as that thing .. as the "thou shalt nots" .. until the purpose, the direction, has been lost.)) 63. "As long as mankind is viewed as a mass, rather than a multiplicity of individuals, then the psychopathic murder known as war will exist. And just as there is love on different levels, just as there is sex on different levels, then there is 'war' on different levels". (7) 64. ((There is not a person in this room who is free of prejudice, preconceived ideas, pre-judgments. And anyone who says he is not the conditioned result of intolerance is himself a fool or a hypnotized hypocrite.)) 65. ((Separateness is the basis for anxiety. And because our youngsters feel themselves so separated, they band together in packs for mutual protection .. with a code so rigid that it makes our "authoritativeness" ashamed.)) 66. ((There have been many disagreements among the homophile organizations, but one basic idea upon which we all agree is the blatant fact that the generation coming up is in need of a great deal of help. Our offices are filled with correspondence and telephone pleas which represent the cries for help for countless people, teen-aged in particular. And one way the churches can help, is to realize that not just the young adult, but the young teen-ager is in need of understanding, counsel, acceptance-- and love. Don't "preach" them ... reach them!!!)))" Page 9: "67. ((Most homosexuals may not reject God .. but they certainly reject the "churchiness" surrounding God. And in this, they are simply representative of most people today.)) 68. ((Most homosexuals have had to resolie the conflicts stemming from the church and his particular way of life. He has had to resolve it (and usually, this means "dissolve" it) or become, inevitably, a psychotic of the first order.) 69. ((No one can survive such a schism and remain sane... he cannot change, so, to retain sanity, he must forego the organized approach to God. He can do this, and still maintain individual approach to spiritual things, and live in a semblance of wholeness.)) 70. ((The attitudes of a society are reflected by the minority of that society .. then view the homosexual as a mirror. The homosexual is not the cause of any moral breakdown .. nor is he the result .. simply a reflection, an integral part of the sexual aspect of life.)) REFERENCES 1. Wolfenden Report. 2. Towards A Quaker View of Sex, Friends Home Service Committee, Friends House, Euston Road, London, N.W. 1, 1963. 3. "The Ladder", Daughters of Bilitis, 1232 Market St., San Francisco, Calif, August, 1962. 4. "Pastoral Psychology", September, 1963. 5. Must You Conform?, Robert Lindner, Grove Press, New York, 1956. 6. The Art Of Loving, Erich Fromm, Harper Brothers, New York, 1956." Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Address by Billie Talmij to the Consultation Description An account of the resource Published by San Francisco Daughters of Bilitis. Private collection of papers provided to LGBT-RAN. https://www.exhibits.lgbtran.org/files/original/91d22af19aada21e9b71aa6dfbbd61ac.jpg 8244abec8b6fc26ef5e26f3efc0770ed Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Text Any textual data included in the document GAY SYNAGOGUE Friday Night Service and Oneg Shabbat Feb. 9 at 8:00 PM, 360 West 28th street (basement entrance) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Advertisement in the Village Voice February 8, 1973 Description An account of the resource Advertisement in the Village Voice February 8, 1973, for CBST's first service the following evening, February 9, 1973. 360 West 28th Street is the Annex of the Church of the Holy Apostles, CBST's home for the next 2-1/2 years. Source A related resource from which the described resource is derived Archives of Congregation Beit Simchat Torah, New York City, NY CBST Congregation Beit Simchat Torah Jewish synagogue https://www.exhibits.lgbtran.org/files/original/36d075a6557e2735e9c92cf7e506a23b.jpg 41567a6e267fe1240524d06843f45358 https://www.exhibits.lgbtran.org/files/original/d113287a649fb1cd20682492a8322085.jpg 41567a6e267fe1240524d06843f45358 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Second Stone Description An account of the resource Issues of the Second Stone publication. Issue An issue of a recurring publication. Publication Year The year the issue was published 1989 Publication Date The date the issue was published March-April 1989 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Advertiser Call in Second Stone Description An account of the resource An early call to advertisers in Second Stone. Source A related resource from which the described resource is derived "The Second Stone." Second Stone, March-April, 1989, p. 6. Archives of Sexuality and Gender, https://link.gale.com/apps/ doc/LBMKPG090079068/AHSI?u=kans96975&sid=AHSI&xid=6232c59d. Accessed 29 June 2020. https://www.exhibits.lgbtran.org/files/original/8463dd2ee9602567b75ba260e72d8821.pdf 8f67ed8a590fab294e2f2a5d02e7f6f5 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Aerogram from Uppsala, from Ann-Catrin Jarl https://www.exhibits.lgbtran.org/files/original/35a62a5daa581d945f2ac062041ff1f2.jpg c10207e02cd0ca7787ba0af990387876 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Affirmation 1993 Washington, D.C. March—Civil Rights Timeline Description An account of the resource Timeline Photo 003 Affirmation Methodist UMC United Methodist Church https://www.exhibits.lgbtran.org/files/original/cba3daab8f51b24476e66c4f099bd12b.pdf 5e89fd87175de933ffc84de136be6152 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource A Sampler of Early Documents Description An account of the resource Artifacts for the A Sampler of Early Documents exhibit Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Affirmation newsletter Description An account of the resource Affirmation newsletter (Gay &amp; Lesbian Mormons), Vol 1 No 1. (March, 1980) https://www.exhibits.lgbtran.org/files/original/6b95c364b82a1d4e3a94e64c5a302ebd.png 6d00cce567884c8aa3d189f2fd436af0 Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Affirmation: Participating Organization Profile Description An account of the resource <span><a href="http://www.umaffirm.org/site/">Affirmation</a> is an independent voice of Lesbian, Gay, Bisexual, Transgender, and Queer people and our supporters. We are an activist, all-volunteer, not-for-profit organization that challenges The United Methodist Church to be inclusive, and radically speaks out against injustice for LGBTQ people around the world.&nbsp;<br /><br /></span> Affirmation Methodist UMC https://www.exhibits.lgbtran.org/files/original/f0bff410c1901dc31765c3e5b76d7cdc.jpg 1c6d4c8c8ef23b81017eee44e9512e64 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership YouTube Video A video hosted on YouTube. YouTube ID Eleven-character ID assigned by YouTube -i9dmb7dI_8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Afirmative Action As Asian Americans R@.cial Triangulation? | Asians Are Speaking Up Source A related resource from which the described resource is derived Belinda Strnad https://www.youtube.com/watch?v=-i9dmb7dI_8 https://www.exhibits.lgbtran.org/files/original/525f64f6df5548261820bb5c773cf861.jpg f6311673c622bc045e9eee085d1895e4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource African Lords of Medina https://www.exhibits.lgbtran.org/files/original/66866722ad8f88928ace11871acf39bf.png 7cf839439405e0cc9f7ab2273ce1ac02 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Afro-Asian cultural exchange party at 509 Club Subject The topic of the resource How BPIOC relations begin... Source A related resource from which the described resource is derived San Francisco History Center, San Francisco Public Library https://digitalsf.org/islandora/object/islandora%3A212110?solr_nav%5Bid%5D=0949c9e1293ad73a7f0b&solr_nav%5Bpage%5D=0&solr_nav%5Boffset%5D=12 Contributor An entity responsible for making contributions to the resource Tenderloin Times Central City Hospitality House (San Francisco, Calif.)