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< Back to School Policy Hub AAPI Youth and Mental Health [Content Warning: Mention of suicide and self-harm statistics in regards to racial discrimination.] Loneliness and Alienation The Statistics Why AAPI Mental Health Isn’t Taken Seriously Coping and Resources Conclusion Loneliness and Alienation Asian-American/Pacific Islander person staring somberly outside a window. (Image Source: Photo by Nate Neelson on Unsplash ) AAPI Youth have struggled to grapple with their identities. The vicious pressure at a young age to assimilate with “regular society” while also living up to familial expectations and tradition forces them to overextend themselves. It does not help that racial discrimination from peers and strangers is common, as AAPI fall victim to the assumption that they are foreign (despite not always being foreign-born) and therefore inferior based off their race. Unfortunately, these situations that are all-too-familiar can lead to a feeling of alienation and the need to internalize your true identity, feelings, and aspirations. The same thing can be said for LGBTQ+ Youth who are Asian American/Pacific Islanders, and add to that profound sense of isolation. The Statistics The Trevor Project conducted a study which reported on AAPI LGBTQ+ Youth in connection with Mental Health. The report includes that self-harm is reported by 55% of AAPI LGBTQ+ Youth, with rates being higher among ones who identify as transgender/non-binary or are Pacific Islanders/Native Hawaiians. It is also said that overall, 40% of AAPI LGBTQ+ Youth have “seriously considered suicide in the past year,” with a higher rate among Pacific Islanders/Native Hawaiians, Korean-Americans, and Filipino-Americans in the 40-49% range. The National Alliance on Mental Illness says that “AAPI have the lowest [care-seeking] rate out of any racial/ethnic group,” bringing to attention the unfortunate racial disparity when it comes to mental health services of people of color and the stress of having to prove oneself constantly due to systemic racism, stereotypes like the model minority myth, and family expectations. Model Minority Myth The model minority myth is the inaccurate idea that Asian Americans possess innate qualities and behaviors which make them academically superior to other minority groups... [Read More] Why AAPI Mental Health Isn’t Taken Seriously (And Why You Should Care) Familial Expectations AAPI Culture is incredibly diverse, so values highly differ among a mosaic of lifestyles. However, it is not uncommon for the more rigid, family-oriented cultures among them to emphasize a heteronormative standard; hence a lot of queer relationships or non-conformity is often shunned. AAPI might often feel the need to appeal to their family’s traditional way of life, having to choose between shameless individuality in exchange for being “invisible” or acceptance from the world in exchange for self-love/actualization. According to an article from the American Psychological Association: “Twenty-four participants described experiences of conflict with their AA families regarding their sexual orientation, coming out, and/or relationships. The level of participants’ disclosure of their sexual orientation to family and degree of relational conflicts varied according to their parents’ degree of [awareness or acceptance]. For participants who were not out to their family it seemed to create ‘pressure on the home front, being unable to be who I truly am with my parents.’” Societal Expectations The assumption (referred to as the model minority myth ) that AAPI are given special treatment simply because they are statistically more successful in academics and other fields gives leeway to harmful stereotypes. It also: Treats AAPI like a monolith despite their diverse set of cultures, languages and beliefs Delegitimizes race-based traumatic stress that AAPI face throughout their lives, and belittles it to some minor inconvenience with no major effect (which is textbook example of gaslighting, wake up.) Puts down other racial/ethnic groups who experience race-based scrutiny, bullying, and traumatic stress. Adds onto unrealistic expectations already put onto AAPI. As previously stated, this pressure can lead to a very heightened feeling of isolation and identity confusion. AAPI might not seek out mental health services for many reasons, whether it be shame or stigma, a language barrier, or certain faiths and beliefs. Another major reason is that non-Western medicine or practices are sought out more often among AAPI, especially by ones who are First-generation immigrants. Everyone should be aware of the importance of mental health, and a real focus has to be made to offer mental health resources for people of color who are affected by systemic racism. As Kevin Wong, the Trevor Project’s VP of Communications, said in reference to the survey on LGBTQ+ AAPI Youth: “These data points show a critical need to invest in–whether it’s resources or suicide prevention efforts–for youth that are culturally responsive and reflect those diverse identities.” Coping and Resources The trauma of being discriminated against, shunned, and alienated can take such tolls on an AAPI Youth, while also taking into account Queer AAPI. However, there is a light in the darkness. A 2015 article (Sung et al.) says: “[The] multiple minority identities [of Queer AAPI] can also be sources of strength and coping to manage stigma-related stress in their daily lives. [They] may obtain more flexible and adaptable views in responding to life events because they have been exposed to both Asian and Western values and perspectives on their life experiences (pg. 3).” A way of coping is surrounding yourself with other AAPI Youth, or joining heritage clubs or GSAs. That way you will be around people your age and be able to talk about your experiences and struggles. If you are not the social type, another way you can deal with this is reading or finding curated resources online. It is okay to reach out with credible organizations like these; they are dedicated to helping you and making you seen. Here is a PDF (with clickable links) from the Mental Health Coalition with a myriad of resources. Conclusion AAPI are tired of having to leave it up to ourselves and having to carry the burden of many worlds all on our own. However, there is no change if we give into the shame that has been instilled into us. I dream of a world where people of color get the proper help and reparations they need. That we’ll be able to say “I’m Asian” from the highest mountain, with zero shame, and no pit in the stomach. That world is far, but it isn’t out of reach. Reference The Trevor Project. (n.d.). The Mental Health and Well-Being of Asian American and Pacific Islander (AAPI) LGBTQ Youth . Retrieved May 23, 2022, from https://www.thetrevorproject.org/wp-content/uploads/2022/04/AAPI-LGBTQ-Youth-Mental-Health-Report.pdf National Alliance on Mental Illness. (n.d.). Asian American and Pacific Islanders . Retrieved May 23, 2022, from https://www.nami.org/Your-Journey/Identity-and-Cultural-Dimensions/Asian-American-and-Pacific-Islander Yi, V., & Museus, S. D. (2015, December 30). Model Minority Myth . Wiley Online Library. Retrieved May 23, 2022, from https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118663202.wberen528 AAPI Women Lead [aapiwomenlead]. (2022, May 12). Coverage on an NBC News Articles covering a recent Trevor Project survey conducted on AAPI LGBTQ+ youth. [Instagram post]. Instagram. https://www.instagram.com/p/CdeO5UEJ70N/?igshid=YmMyMTA2M2Y= Sung, M. R., Szymanski, D. M., & Henrichs-Beck, C. (2015). Challenges, coping, and benefits of being an Asian American lesbian or bisexual woman . https://www.apa.org/pubs/journals/features/sgd-sgd0000085.pdf

PRISM is supporting the Black Lives Matter movement through our QPOC (Queer People of Color) Collection. QPOC PRODUCTS For One of the ways that PRISM supports the Black Lives Matter movement is through our QPOC (Queer People of Color) Collection , a permanent and continuously expanding line of products supporting the black and brown community. Beyond showing support for racial equity and justice, 100% of the proceeds earned through our QPOC Collection are distributed to organizations and charities supporting the Black Lives Matter movement. Obviously, the easiest way to contribute to these organizations is by donating directly. However, if you'd like to contribute while also getting products that outwardly show support for the Black Lives Matter movement and especially for queer people of color, consider purchasing from our shop . To maximize the funds we allocate towards these organizations, please note: PRISM often has recurring coupons and sales on our site. However, PRISM pays our production services the same price regardless of the discounts we offer. So, consider foregoing our coupon codes to pass on as much money to the #BLM movement as possible. The same goes for our year-round free shipping on orders of $60 or more. Keeping individual orders under $60 and paying for shipping allows us to donate that money, as well. PRISM only allocates the proceeds earned through our QPOC Collection towards the #BLM movement. Any funds earned through products outside of our QPOC collection will be used for the costs listed on our FAQ . If you'd like to support the work that PRISM does directly for the LGBT community and queer people of color, you can purchase other products from our shop (such as those from our PRISM Pride Collection) or donate .

< Back to School Policy Hub Homosexuality in Latin America Homosexuality in Latin America The Pre-Colonial Period The Colonial Period The Post-Colonial Period Conclusion Map of Latin America (Source: Davi Garner) One thing about history is it is tainted by those who rule. The mix of influences that create history is told from the leading perspective, sometimes missing important individuals, groups, or events. One group that has been significantly underrepresented in Latin American history is that of the LGBTQ+ community. In particular, this article will explore the history of gay individuals and perceptions of them throughout Latin America’s pre-colonial, colonial, and post-colonial periods. The Pre-Colonial Period As for the public’s perception, ancient Latin America is relatively accepting of homosexual relationships. Certain tribes used non-binary social structures and did not have strict gender roles like those we see today. (Check out our article for more information on perceptions on homosexuality in pre-colonial America). Serge Gruzinski (Source: Ministerio de Defensa, Flickr) Of course, that does not mean that it was acceptable to be gay during this time. Still, given the existing literature of the colonial period (most of the literature available from this period is from inquisitors), it is safe to assume it was more commonplace in certain places like Mexico City, Puebla, and even Brazil. In fact, according to scholar Serge Gruzinski’s book titled Las Cenizas Del Deseo , one of the conclusions that can be made from the literature available from pre-colonial Latin America is that networks of men “who sought out other men for sexual relationships did exist in the [pre]colonial period.” The Colonial Period So, how did homophobia take hold in Latin America? According to Luiz Mott, anthropologist and sexual freedom activist, “Homophobia is a result of machismo and slavery.” Homophobic rhetoric did not begin to take hold until the Spanish Inquisition. There were a few known cases of homophobic laws passed before colonization, but most of these cases were mainly for power purposes and not against the nature of homosexuality. Laws Against Homosexuality With that being said, homophobia began to proliferate during the colonial period. In particular, one can turn to the diary of Gregorio Martin de Guijo for one of the earliest cases of homophobia. De Guijo shares a judicial case from 1658 where 123 men were accused of partaking in homosexual relationships (or as De Guijo states, “the abominable sin”). Despite laws against homosexuality, these relationships did not cease. Luiz Mott, in a study of Inquisition documents, notes that a person’s social status played a large role in the outcome of their judicial cases when they were accused of sodomy. There were multiple cases in which judges imposed more lenient penalties on individuals accused of sodomy. Cover of Aldrich's "Infamous Desire" (Source: University of Chicago Press) Robert Aldrich, who wrote Infamous Desire: Male Homosexuality in Colonial Latin America , also notes many other cases in which offenders of this law “confessed to multiple sexual partners, sometimes over a long period of time, despite the interdiction on sodomy." Despite best efforts to outlaw homosexuality, many people persisted in same-gender sex. Punishments Against Homosexuality Eventually, the laws imposed during the colonial period took hold, and homosexuality was outlawed. With this, homophobic rhetoric took hold and became widespread. Homophobic acts became far more extreme. For years, many individuals accused of committing “the sin of sodomy” were exiled or placed into forced labor. Some were even killed, such as a slave in 1678 who was whipped due to accusations of sodomy. The Post-Colonial Period The Spanish Inquisition continued, and strides in the gay rights movement were not made until the early 19th century. According to Anna Azevedo and Luiz Mott, it was at the end of the Inquisition in 1821 that homosexuality was no longer considered a criminal offense in Brazil. However, that does not mean homophobia was no longer prevalent in the world. Decriminalization does not mean legalization. It’s taken nearly 200 years to go from the decriminalization of homosexuality to the legalization of gay marriage. With that being said, there were still notable events in Latin American queer history. Gay Rights Movement One of the important firsts to note in history is the first gay candidate for public office, Jose Julio Sarria. There were also many other activists during this time, such as Sylvia Rivera , a trans, Puerto Rican activist who helped spark the Stonewall riots. She also helped to create the Street Transvestite Action Revolutionaries with Marsha P. Johnson . Socially, the first gay pride movement in Latin America was Argentina's Nuestro Mundo in 1967. There were also movements taking place throughout the next decade, in which Chile’s first gay group, Integracion, was created in 1977. In Mexico, the Homosexual Liberation Front was founded in 1971. Nuestros Mundo, 1967 (Source: Mirada H.) Conclusion Despite the many movements made towards gaining rights for the LGBTQ+ community in Latin America, there is still much progress to be made. Even so, we must remember the history of those who came before us and how the homophobic rhetoric that claims our contemporary society came to be. The only way to decolonize the perspective many people have on homosexuality is to speak out and understand how these views came to take hold. References Aldrich, Robert. Review of Infamous Desire: Male Homosexuality in Colonial Latin America. Ethnohistory, vol. 51 no. 1, 2004, p. 216-217. Project MUSE muse.jhu.edu/article/53484 . Azevedo, Anna, et al. “The Colonial Roots of Homophobia.” Goethe, Zeitgeister, July 2021, www.goethe.de/prj/zei/en/art/22303917.html . Foster, David William. “The Homoerotic Diaspora in Latin America.” Latin American Perspectives, vol. 29, no. 2, 2002, pp. 163–89. JSTOR, http://www.jstor.org/stable/3185132 . Accessed 2 Jan. 2024. Fiorini, Erin. “A Brief History of the LGBTQI+ Movement in Latin America.” teleSUR English, teleSUR, 21 June 2018, www.telesurenglish.net/analysis/A-Brief-History-Of-The-LGBTQI-Movement-In-Latin-America---20180621-0014.html . Reyes, Guillermo de los. “A Brief Social Historiography of Male (Homo) Sexuality in Colonial Spanish America.” Journal of Homosexuality 51 (2006): 249 - 266. Tortorici, Z. (Ed.). (2016). Sexuality and the Unnatural in Colonial Latin America (1st ed.). University of California Press. http://www.jstor.org/stable/10.1525/j.ctt19b9jgt .

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< Back to School Policy Hub Anti-Bullying and Non-Discrimination Policies What Protects LGBTQ+ Students from Bullying and What Might Not Every student deserves to feel safe at school. But for many LGBTQ+ students in Florida, bullying and harassment remain an everyday challenge. Whether it shows up in the form of slurs in the hallway, online harassment, or teachers looking the other way, the message to these students is often that they are on their own. That message is wrong. What Florida Law Says Florida Statute 1006.147, known as the Jeffrey Johnston Stand Up for All Students Act, requires every public school district to adopt a policy that prohibits bullying and harassment. These policies must protect all students and employees and must include specific procedures for reporting, investigating, and responding to incidents. The law defines bullying as behavior that inflicts physical harm or substantial emotional distress. Harassment is defined as conduct that creates an intimidating or offensive environment. Importantly, while the statute allows districts to list specific protected characteristics, it does not require them to include sexual orientation or gender identity. That choice is left to local school boards. In places like Miami-Dade, Broward, and Palm Beach County, local policies explicitly cover sexual orientation, gender identity, and gender expression. For example: Miami-Dade County includes sexual orientation, gender identity, and gender expression in its Policy 5517.01 – Bullying and Harassment. Broward County includes sexual orientation, gender identity, and gender expression protections in Policy 5900 – Anti-Bullying. Palm Beach County includes sexual orientation, gender identity or expression in Policy 5.002 – Prohibition of Bullying and Harassment. The Gap Between Policy and Reality Even when districts do have inclusive policies, that does not mean they are followed. Students regularly report that their concerns are ignored, minimized, or even blamed on them. One PRISM member in Palm Beach County was told to “lay low” after reporting repeated slurs and threats. The school’s response was to pull them out of activities instead of addressing the harm. At the same time, Florida’s recent laws around instruction on identity have created fear and confusion. Some teachers believe they cannot affirm a student’s identity without violating the law. This misinterpretation has made schools more hesitant to intervene when LGBTQ+ students are targeted, especially if the harassment is tied to name changes or pronoun use. What You Can Do If you are a student being bullied, or if you are a teacher or parent supporting someone who is, there are clear steps you can take. Start by documenting everything. Keep a written log of what happened, when, and who was involved. Save any screenshots or messages. File a formal report. Every school should have a process in place. Submit the report in writing and keep a copy. Check your district’s anti-bullying policy: Miami-Dade Broward Palm Beach Follow up. District policies usually set deadlines for investigating complaints. Ask for updates in writing. Miami-Dade schools must begin responding to a credible bullying report within 24 hours and complete documentation within 30 school days of the incident. Broward schools must start investigating within 5 school days of the report and finish within 10 school days, with a one-time 5-day extension if needed. Palm Beach schools do not publicly list a specific deadline for completing bullying investigations. Go further if necessary. If the school fails to act, you can file a complaint with the U.S. Department of Education . If the bullying is connected to gender or perceived identity, you may also be protected under Title IX, a federal law that prohibits sex-based discrimination in schools. Why This Matters When schools fail to protect LGBTQ+ students, the impact is serious. Harassment is linked to lower academic achievement, chronic absenteeism, and long-term mental health issues. Policies on paper mean little without action and accountability. Schools have a legal obligation to protect all students. But they also have a moral responsibility to create spaces where every young person can thrive. That only happens when bullying is taken seriously, when policies are enforced, and when LGBTQ+ students are seen and supported. PRISM is here to help you navigate this process and fight for change where it is needed. If your school is not doing enough, we are ready to stand with you. Because your safety is not negotiable.

Learn about STDs, safe sex, and preventing pregnancy. < Return to Learn Sexual Health Safe sex is sexy Learn how you can make it safer and even sexier Sex Talk Communication Communication is one of the most important parts of a healthy relationship. Learn More Consent Learn about the nuances of sexual consent. Learn More Talking About Getting Tested Advice on how to talk to your partner about STI testing. Learn More Sex Toys 101 Toys can be fun, but proper care is essential. Learn More Talking About Using Protection Protection greatly reduces the risk of pregnancy and contracting an STI. Learn More STIs STD Basics Learn the basics of STIs, including what they are and how they're spread. Learn More Syphilis Syphilis is a bacterial infection that is contracted mainly through sex. Learn More HIV & AIDS Your resource for HIV and AIDS, from causes to prevention. Learn More HPV HPV is a common infection that causes warts on various parts of the body. Learn More Herpes Herpes causes contagious sores, most often around the mouth or on the genitals. Learn More Hepatitis B Hepatitis B is a liver infection and a very common virus. Learn More 1 2 1 ... 1 2 ... 2 Prevention and Protection 1 2 3 4 5 1 ... 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 ... 100

< Return to Open Positions Research Director We recommend reading more about our task forces before starting your application. Please select the following option below: Research Director Position Title Please select the requested option Want to apply for a different position? Click here to browse what's available. Have a question about open positions? Contact us at: careers@prismfl.org PRISM relies on the dedicated contributions of volunteers to further its initiatives. The Research Director oversees our Research Task Force, which conducts internal and external surveying and data collection and coordinates non-educational STI prevention programs. Currently, this is an unpaid volunteer position. What you get : An opportunity to make a difference in the LGBT community, improve your leadership skills, a chance to make an impact, and a new experience to add to your resume. Responsibilities: Develop and oversee the operations of the Research Task Force (STI Clinic Search, STI Clinic Vetting Program, surveying, data analysis, etc.) Coordinate community service logs, payroll, and attendance logs Assist in securing grant funding for the Research Task Force by searching and applying for grants Preferred qualifications : Experience with data analysis and surveying Experience with STI prevention or public health services Experience working with research involving human beings Volunteer and staff management experience Prior research regarding nonprofit program efficacy or public health services Grant writing PRISM is an Equal Opportunity Employer. We will consider applicants for this position without regard to race, color, religion, creed, ethnicity, national origin, sex, age, gender identity or expression, sexual orientation, marital status, HIV and/or STI status, disability, genetic information, veteran status, or any other status or condition protected by applicable federal, state, or local law. Women, people of color, LGBTQ+ people, young people, and members of other historically disenfranchised populations are strongly encouraged to apply. Next

PRISM aims to provide LGBTQ+ youth in South Florida and beyond with the education and support they need. It is our goal to make sure everyone feels included in their community, regardless of race, religion, sexual orientation, or gender identity. Voting Hub We're here to help you get ready for the polls. Use the links below to navigate through our various tools, with which you can do things like register to vote, request your mail-in ballot, check your status, and more. Register to Vote in Florida Request Mail-In Ballot Check My Voter Status What's on My Ballot? Trans & Non-Binary Voting Guide 2024 in Partnership with Equality Florida

< Back to School Policy Hub Willi Ninja Who was Willi Ninja? Early Life Sexuality House of Ninja Death and Legacy Who is Willi Ninja? Willi Ninja in the 1990 film "Paris is Burning" (Image Source: IMDb) William Rosco Leake, or Willi Ninja, was an African American dancer and choreographer. Known as the godfather of voguing, he appeared in “Paris is Burning," a documentary film about the New York ball scene and the lives of the Black and Latino LGBTQ+ members involved. Early Life Willi Ninja had an unorthodox queer experience for the time (Image Source: Isabella B83/Wikimedia Commons CC BY-SA 4.0 ) Willi was born on April 12, 1961, in New Hyde Park, New York. Born to a single mother, Willi lived in Flushing, Queens, where he first started teaching himself to dance. After high school, Willi went to beauty school and moved to Greenwich Village. It was in his early twenties that he started to perfect his style of voguing. While he did not invent Voguing, he perfected and pioneered the technique, drawing from Fred Astaire, Kemetic hieroglyphs, and martial arts to name a few. Sexuality While not much is known about his childhood, Willi talked in an interview with Joan Rivers about how he never really came out. His mother actually confronted him about it and said “A mother always knows” in reference to his homosexuality. She told him that he was her son and she would always love him. This was in stark contrast to most queer youth of the time. The support his mother gave is really what nurtured his vogue and led to him becoming the artist and house “mother” he was. House of Ninja Willi Ninja and friends voguing at "Mars", a nightclub in New York City, in 1988. Ninja founded the House of Ninja, a safe space for struggling queer youth. Willi was a prominent figure in the New York drag ball scene. Balls were parties thrown by queer people starting in the 1920s as a way to come together in a safe space and have some fun. With rising political race tensions through the 50’s and 60’s the scene was fractured and balls became segregated, often with black or black and Latino-only houses competing. Houses in the scene were not formed until the early 70’s starting with the first house, the House of LeBeija. These houses served as a chosen family for queer youth who were either abandoned by their families or ran away from home. Headed by a “mother”, each house was known for certain characteristics. For example, members of the House of Xtraviganza were known for their natural beauty while the House of Ninja was known for their dance skills. Houses competed against each other for prizes and the title of the best house. Willi founded the House of Ninja along with Sandy Apollonia Ninja, formerly from the House of LeBeija, where they served as house mothers. The House of Ninja serves as a multiracial family and currently has 220 members worldwide. Want to learn more about gay club culture in the 70s and 80s? Click here. Death and Legacy Willi Ninja pushed vogue, and queer club culture as a whole, into the mainstream. Willi Ninja died on September 2nd, 2006, of AIDS-related heart failure. Even until his death at age 46, Willi mentored upcoming dancers and models, as well as contributed to the discussion of HIV/AIDS awareness in the queer community. His legacy is felt even now as his work inspires many artists and continues to inspire dancers and queer people today. Willi was featured in Malcome McLaren's “Deep in Vogue” music video and inspired Madonna’s number one song, “Vogue.” He is also a central figure in LGBTQ+ and gender studies for his passionate and nonconforming expression as an artist.

< Back to School Policy Hub Homosexuality in Medieval Europe The Church and Gay Sex Laws on Homosexuality Female Homosexuality Medieval Homosexuality Sources Central Europe, 919-1125 CE (University of Texas Libraries: Perry-Castañeda Library Map Collection) Medieval times, also called the Middle Ages, describe the period after the fall of the Western Roman Empire (around 500 CE) and before the Renaissance (1500s). Since there was no unified government or state, the Catholic church became the main source of authority in Europe. Later, homosexuality was largely viewed and upheld by society as a sin. The Medieval Church and Sex The medieval owner of these manuscripts censured certain sexual acts. (J. Paul Getty Museum) The connection between sexual deviancy and homosexuality by the church wasn’t really pushed until the later, or “High”, Middle Ages. Individual cases of homosexuality were often overlooked in day-to-day life in the earlier Middle Ages. The distinction was not really between gay and straight but between reproductive and non-reproductive sex. The medieval church only sanctified exclusive and procreative marriages, meaning “opposite-sex” activity that was not for reproduction, was also not considered acceptable. However, as the church began facing criticism from scholars, they became increasingly concerned with preventing scandals that could diminish their authority. There was the theologian Peter Damian, who coined the term “sodomy” in the 1000s in relation to clerical homosexual relationships. (However, this term was used for any non-procreative sexual acts.) He wrote an entire book addressed to Pope Leo IX about the “corruptions” (including homosexual relations) within the church and monastery, calling for a reformation. Pope Leo IX responded by promising action against those who committed “crimes against nature.” Another theologian, Thomas Aquinas, also used the discourse of “nature” to cast any non-reproductive sex as sinful. So, the church eventually began targeting homosexuality and enforcing stricter discipline in monasteries. Medieval Laws on Homosexual Relations Artist depiction of the torment of unchaste monks and nuns. (J. Paul Getty Museum) These reform movements led to the development of specific laws towards homosexuality, therefore expressing “authoritative” views toward it. There was a large increase in municipal (city) laws regarding homosexuality. The actual prosecution of same-sex activity often wasn’t in royal or ecclesiastical (church) courts but in urban cities. Many towns, especially in Italy, legislated about homosexual acts. These called for various punishments, including maiming, death, fines, or exile. The cities of Lucca, Venice, and Florence even created special legal structures in the 1400s to manage sodomy accusations. Still, there weren’t many actual prosecutions for same-sex activity. Medieval Female Homosexuality There is even less recorded evidence of female homosexuality in Medieval Europe than in Ancient Europe. Some historians theorize that this is because their homosexuality did not prevent them from bearing children to legal husbands and also because of the general misogyny of the times. Medieval Homosexuality Sources It’s important to note that we don’t have many surviving sources to reconstruct the experience of medieval homosexuals. Homosexual images in medieval texts and artifacts are few and far between. Most texts dealing with homosexuality are related to clerics and/or are found in homophobic contexts, often in the form of legislation. Therefore, what little we know about homosexuality in the Middle Ages is very broad and often with a negative connotation. References Cheng, D. (2017) Homosexuality in High Medieval Europe: Reformist Thought and its Effect on Queer Subculture, JUST, Vol. V, No. 1. https://ojs.trentu.ca › ojs › just › article › view Damien, P. (1982). Book of Gomorrah: An Eleventh-Century Treatise Against Clerical Homosexual Practices. (P. Payer, Trans. And Intro.). (Original work published 1051.) https://books.google.com/books?id=hr4VAAAAMAAJ&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false Karras, R. M. (2012). Sexuality in Medieval Europe: doing unto others . Routledge. Karras, R.M. (2020) The Regulation of “Sodomy” in the Latin East and West, Journal of The Medieval Academy of America: Speculum: Vol. 95: Iss. 4. https://www.journals.uchicago.edu/doi/10.1086/710639 Lacopo, F.P. (2016) Medieval Europe and the Culture of Contempt in the Age of the Lateran Councils, Grand Valley Journal of History: Vol. 4: No. 2, Article 1. https://scholarworks.gvsu.edu/gvjh/vol4/iss2/1

< Back to School Policy Hub Homosexuality in the Pre-colonial Americas The Dine (Navajo) The Culhua-Mexica (Aztecs) The Runa (Inca) and the Moche Overall Author's Note: I will never understand or be able to discuss this topic outside of the view of the colonizer. This is an unfortunate knowledge barrier that is better addressed than breached. Native people are in need of support on many fronts from non-native people, and I hope to write every word of this article to support, not rewrite, native history. If you are unfamiliar with the level of erasure that has taken place since European colonization, please understand that it greatly exceeds anything I will be able to portray. Whenever you see the term ‘colonized as,’ I am referring to the fact that the common names of the land and peoples we were taught to use in public school are all European constructs. Therefore, I am trying to use only the names used originally or retroactively by native people. Three things are apparent in the available sources of information about homosexuality* in the pre-colonial Americas; one is that while the modern LGBTQ+ community was largely established in the mid-twentieth century, queerness* existed hundreds of years ago. Two, homosexuality* is intrinsically linked with the diverse gender structure of native tribes. Three, the most accurate information on this topic is from native people. With that being said, this article will attempt to establish a partial picture of the queer* cultures that flourished hundreds of years ago. Indigenous Tribes of Turtle Island (colonized as North America) The Diné (colonized as the Navajo) is an active indigenous tribe on Turtle Island. Prior to European intervention, the Diné had a non-binary social structure incorporating four gender identities: women*, men*, feminine Nádleehi, and masculine Nádleehi. Nádleehi gender identities were determined as a person grew up and were typically not a birth assignment. A child in these cultures discovered how they wanted to express themselves based on their interests or “gifts” and partook in society in ways that suited them individually. Nádleehi tribe members were highly regarded and often held high social positions. We’wha was a lhamana of the Zuni tribe who lived in the 1800s and spent several months in Washington D.C as an esteemed guest. (Image Source: Pinterest) Other tribes had similar identities, like the Lhamana of the Zuni tribe and the Asegi of the Cherokee. A modern blanket term introduced to describe these identities is “two-spirit,” and while it is commonly used, it is not universally accepted by native peoples or equivalent to a queer identity. It is estimated that 155 tribes across Turtle Island embraced a multi-gendered culture. The expanded conceptions of identity in these societies seem to have overshadowed sexuality. While homosexual* relationships were common, they were not inherent. The Culhua-Mexica (colonized as the Aztecs) In particular, the stories of the civilizations in modern-day Mexico are almost exclusively accessed through a colonized perspective. The Spanish colonizers burned the libraries and destroyed much of the resources that would have provided access to objective truth. The Mexica held a vast empire that incorporated many different ethnicities and cultures. They had a complicated relationship with homosexuality*, particularly with the practice of sodomy. The levels of acceptance varied by region and ruler. A map of the Culhua Mexica (Aztec) empire at its height. (Image Source: Wikimedia Commons) It has been suggested that the laws banning homosexual* behavior in the empire were a tactic by the Mexica to separate conquered peoples in the region from their previous cultures and religions, which often had feminine two-spirit shamans. This implies that the Culhua-Mexica empire was not homophobic but trying to strip others of their rich, queer* past. A depiction of practitioners of sodomy being mauled in the street by the war dogs of conquistadors. (Image Source: The Lone Woman and Last Indians Digital Archive) We know that homosexuals* and two-spirit people were prevalent because of encounters between Hernan Cortés and the native people of the regions he explored. Cortés remarked in a letter to his King, “We know and have been informed without room for doubt that all practice the abominable sin of sodomy.” Bernal Diaz del Castillo, another conquistador, also quoted Cortés as saying, “...young men must cease to go about in female garments...” While these remarks are indicative of male-homosexuality*, there is no mention of female-homosexuality*. However, we can (reasonably) infer that these relationships took place given that the Mexica region also embraced an expanded gender foundation like the tribes to the north, which encompassed marriages and relationships between women*. Abya Yala (colonized as South America) The Runa (colonized as the Inca) and the Moche The Runa were the people that lived in the region of modern-day Peru. The language they spoke was Quechua. The name Inca, or Incan, actually comes from their emperor Sapa Inca, not the name for the people. The Runa empire reportedly held similar views on homosexuality* as the Mexica, yet both societies realistically failed to enforce these laws on a widespread basis. The term “Moche” is not used to describe a group of people by nationality or origin, but rather the creators of a distinctive form of art (mostly ceramic pots depicting artwork) found in and near the Runa empire. While sexually explicit artwork was destroyed en masse by the Spanish invaders, some artwork does survive today. Of what does exist of this art, there is a major collection that displays in full detail, gay-male* sex as well as other sexual positions that focused on female* pleasure rather than simple procreation. This is an interesting discovery and gives us just a small amount of insight into what homosexuality* was present in this region as well as all of Abya Yala. We can also infer that given the conditions on Turtle Island, Abya Yala societies carried similar notions and customs of homosexuality*. The queer* history of the rest of the continent exists somewhere, and likely among its indigenous people. Overall These societies had unique gender identities and sexualities that developed independently of the established gender binary in the Euro-colonized world. Much like in the crusades of the Middle Ages, the European invaders eradicated "opposing" cultures and demonized their practices. Dine Equality is a group working to undo hundreds of years of queer erasure and uplift LGBTQ+ natives to heal the damage in their community. You can find more information on their website: www.equalitynavajo.org . *The use of gendered language, the word queer, and the word homosexual is for clarity purposes. Still, it is important to consider that these concepts do not adequately describe indigenous cultures as they are euro-centric ideas. References Brundage, J. (1991). The Construction of Homosexuality. By David F. Greenberg. Chicago: University of Chicago Press, 1988. x 635 p. $29.95. Church History, 60(1), 148-149. doi:10.2307/3168572 Cortés Hernán, & Morris, J. B. (1991). Hernando Cortés, Five Letters, 1519-1526 (p. 25). W.W. Norton. del Castillo, B. D. (1844). The Memoirs of the Conquistador Bernal Diaz Del Castillo . (J. I. Lockhart, Trans.) (Vol. 1) (p. 119). J. Hatchard and Son. Epple, C. (1998). Coming to Terms with Navajo Nádleehí: A Critique of Berdache, "Gay," "Alternate Gender," and "Two-spirit". American Ethnologist , 25 (2), 267–290. https://doi.org/10.1525/ae.1998.25.2.267 Peabody Museum of Archaeology and Ethnology at Harvard University. (n.d.). Who Were "Moche?" . Peabody Museum. https://www.peabody.harvard.edu/node/2505 Smithers, G. D. (2014). Cherokee “Two Spirits”: Gender, Ritual, and Spirituality in the Native South. Early American Studies: An Interdisciplinary Journal , 12 (3), 626–651. https://doi.org/10.1353/eam.2014.0023 Vecchio, R. (2004, March 7th). Erotic Ceramics Reveal Dirty Little Secret. Los Angeles Times . https://www.latimes.com/archives/la-xpm-2004-mar-07-adfg-pottery7-story.html Wilson, T. (2011). CHANGED EMBRACES, CHANGES EMBRACED? RENOUNCING THE HETEROSEXIST MAJORITY IN FAVOR OF A RETURN TO TRADITIONAL TWO-SPIRIT CULTURE. American Indian Law Review,36 (1), 161-188. http://www.jstor.org/stable/41495705

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