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LGBTQ+ media or gay media refers to media whose primary target audience is members of the LGBTQ community. [1] [2] Secondary targets are LGBTQ+ allies, and in some instances those who oppose gay rights may be targeted as a form of activism. [1] Gay or queer media can also be defined as web sites, films, magazines and other cultural products that were created by queer individuals, or groups that are typically out, meaning that they are public or open about their identity. [3] LGBTQ creators do not always include LGBTQ themes or issues in the media that they produce, but there are often at least subtle references to queerness in these media. [3]
There have been both positive and negative representations of gay people across popular media, including film, television, literature, press, etc. [4]
LGBTQ representation in the media is powerful, particularly for youth. [5] There have been studies that have shown that media can have an influence on LGBTQ+ people's self-realization, coming out, and current identities. [6]
Namibian LGBTQ organization The Rainbow Project has broadcast the radio show Talking Pink in the country since 1999. [7] [8]
Les+ Magazine, a magazine aimed at queer women, was founded in Beijing in 2005.
India's first LGBTQ magazines appeared in the 1990s, with Bombay Dost in 1990 [9] and Pravartak in 1991. [10]
LGBTQ periodicals began being published in European countries in the 1970s, and have been published in a number of countries, including Hungary ( Mások , 1991) Ireland (Gay Community News, 1988), the Netherlands ( Gay Krant , 1980), Romania (Switch, 2005) and Sweden (QX, 1995).
France began seeing LGBTQ magazines in the late 1970s, with Gai pied in 1979. The 1980s saw further publications, including Gaie France (1986) and Illico (1988).
The first gay journal in the world, Der Eigene , was published in Berlin beginning in 1896 by Adolf Brand. A number of LGBTQ periodicals were published in Weimar Germany, including Die Insel (1926) and Das 3. Geschlecht (1930), which is thought to be the first transvestite magazine in history. Weimar Germany was also home to multiple lesbian periodicals, including Die Freundin (1924), Frauenliebe (1926) and Die BIF (mid to late 1920s). These publications had ceased by 1933, with the rise of the Nazi party to power.
In the second half of the 20th century, a major LGBTQ periodical in Germany is Siegessäule, which was established in 1984.
In the United Kingdom, the 1960, 1970s, and 1980s saw a number of LGBTQ magazines and newspapers established, including Arena Three (1964-1971), Gay News (1972-1983), Capital Gay (1981-1995) and Pink Paper (1987-2009). In the 21st century, the U.K. is home to online newspaper PinkNews.
By the 1990s, the BBC hosted two gay and lesbian radio shows: Gay and Lesbian London, and Gaytalk. [11]
The Middle East has seen its first LGBTQ periodicals in the 21st century, including My.Kali, founded in 2007, and El Shad , created in 2014.
Beginning in 1987, Canadian lesbian cartoonist Noreen Stevens illustrated the comic strip The Chosen Family , which featured LGBTQ characters and was based on Stevens' own experiences.
A number of LGBTQ-related periodicals have been published in Canada, in both English and French-speaking communities. Les Mouches fantastiques , the earliest known gay or lesbian periodical on the continent, was published in Montreal from 1918 to 1920. Early Canadian periodicals in the gay rights movement included Gay (1964), TWO (1964), The Body Politic (1971), FILE Megazine (1972), Amazones d'Hier, Lesbiennes d'Aujourd'hui (1982), Perceptions (1983), Wayves (1983), Fugues (1984), and Rites (1984). One of the first queer zines, J.D.s , was published by G.B Jones and Bruce LaBruce from 1985 until 1991.
In 2012, LGBTQ literary magazine Plenitude was launched in Canada.
The early 1970s saw the publication of texts by lesbian feminists, such as Del Martin and Phyllis Lyon's Lesbian/Woman in 1972 and Jill Johnston's Lesbian Nation in 1973.
In 1977, American gay authors Charles Silverstein and Edmund White released the sex manual The Joy of Gay Sex. In 1982, the Sisters of Perpetual Indulgence published Play Fair! , a brochure about safe sex for gay men.
In 1981, the lesbian feminist S/M organisation Samois, based in San Francisco, published the anthology Coming to Power . The work combined short stories with advice.
Beginning in 1983, American lesbian cartoonist Alison Bechdel illustrated Dykes to Watch Out For , a comic strip revolving around a primarily lesbian cast. In 1989, gay cartoonist Eric Orner launched The Mostly Unfabulous Social Life of Ethan Green , a comic strip featuring a gay male protagonist.
The Motion Picture Production Code, an industry guideline in which Hollywood's motion picture producers agreed to self-censor all major motion pictures from 1934 to 1968, [12] led to LGBTQ invisibility in film in United States film. However, even in the 1960s and 1970s, when LGBTQ representation in film was becoming more commonplace, it was also becoming more homophobic. Gay characters in this time period were represented very negatively, whether that meant they were dangerous and suicidal, or predatory and violent. Examples of such movies include The Children's Hour, The Boys in the Band, Midnight Express, and Vanishing Point. [3]
In 1977, American director Arthur J. Bressan Jr. released Gay USA, thought to be the first documentary by and about LGBTQ people.
In the 1990s, films that included LGBTQ themes, such as The Birdcage, Philadelphia, To Wong Foo Thanks for Everything, Flawless and In & Out were quite popular.[ citation needed ] 2005, Brokeback Mountain grossed over $178 million [13] and in 2017, Moonlight won the Academy Award for Best Picture along with Actor in a Supporting Role and Adapted Screenplay. [14]
The gay man and heterosexual woman couple has become a popular film genre in recent years. This coupling exists in popular films such as My Best Friend's Wedding, The Object of My Affection, and The Next Best Thing. According to Helene Shugart, writing in Critical Studies in Media Communication, homosexuality is recoded and modified in these films to approve sexism and heteronormativity. [15]
Prior to the beginning of the gay rights movement, some gay and lesbian magazines were published in the U.S. Vice Versa, published 1947 and 1948, is the earliest known lesbian periodical in the U.S. The first national distributed lesbian periodical was The Ladder, founded in 1956. Publications in the 1960s included Drum (Philadelphia, 1964) and The Advocate (Los Angeles, 1967). In 1966, midwest gay activist Drew Shafer founded The Phoenix: Midwest Homophile Voice , the first known LGBTQ magazine published in the Midwestern U.S., in Kansas City, Missouri. [16]
The beginning of the gay rights movement, from 1969 through the 1970s, saw a number of LGBTQ newspapers established across the country. These included Come Out! (New York City, 1969), TheGay Blade (Washington, D.C., 1969), Bay Area Reporter (San Francisco Bay Area, 1971), Fag Rag (Boston, 1971), Lavender Woman (Chicago, 1971), Chicago Gay Crusader (1973), Gay Community News (Boston, 1973), the San Francisco Sentinel (1974), Philadelphia Gay News (1976), Gaysweek (New York City, 1977), and San Francisco Bay Times (1978).
In 1956, Pacifica Radio became the first known listener-sponsored non-commercial American radio network to allow openly LGBTQ individuals airtime. [17]
One of the nation's earliest LGBTQ radio programs was Lesbian Nation (1972-1973), an interview show created by Martha Shelley, a member of the Daughters of Bilitis and the Gay Liberation Front. [18] In 1975, the LGBTQ interview program Wilde 'n' Stein began broadcasting on Houston's KPFT station. [19] In Hartford, Connecticut, Gay Spirit Radio began airing in November 1980. The program includes interviews, news, and music segments. [20] [21]
The Code of Practices for Television Broadcasters indirectly prohibited positive homosexual representation from 1952 to 1983, preventing many queer actors in the television field from coming out and further preventing representation of the LGBTQ+ community in commercial television.[ citation needed ] However, many LGBTQ communities made use of public-access television to broadcast self-created programs. These included variety shows like The Emerald City (1977-1979), [22] Gay Morning America (1984-1985) and Candied Camera (1990s), scripted programs, like soap opera Secret Passions, informational shows ( Dyke TV , Gay USA ) and interview programs like The Glennda and Brenda Show. [23] In the 1980s, LGBTQ public access programs spoke frankly about the HIV/AIDS crisis, sharing information and educating viewers on the disease. [23]
In 1997, Ellen became the first show to have a gay main character. [24] After this, there was an increase in shows that included recurring gay characters such as Will & Grace, Dawson's Creek, Spin City, ER, Buffy the Vampire Slayer, Nightline, Queer Eye for the Straight Guy, Queer as Folk, The Young and Restless, Ugly Betty and Glee.
Reality TV shows have also frequently represented openly gay people, such as MTV's The Real World, CBS's Survivor and The Amazing Race.[ citation needed ]
In recent years, there has been a notable increase in the portrayal of LGBTQ+ characters and storylines across a wide range of television genres. [25]
In 1978, the Gay Teachers and Students Group of Melbourne released Young, Gay and Proud , a book aimed at teenagers exploring a gay identity.
In 1973, the Sisters for Homophile Equality (SHE) in Wellington, New Zealand founded The Circle , which continued to publish until 1986.
In Brazil, the zine Chanacomchana , published between 1981 and 1987, aimed to organize feminists around lesbian issues.
Queer is an umbrella term for people who are not heterosexual or are not cisgender. Originally meaning 'strange' or 'peculiar', queer came to be used pejoratively against LGBT people in the late 19th century. From the late 1980s, queer activists began to reclaim the word as a neutral or positive self-description.
The LGBTQ community is a loosely defined grouping of lesbian, gay, bisexual, transgender, and queer or questioning individuals united by a common culture and social movements. These communities generally celebrate pride, diversity, individuality, and sexuality. LGBTQ activists and sociologists see LGBTQ community-building as a counterweight to heterosexism, homophobia, biphobia, transphobia, sexualism, and conformist pressures that exist in the larger society. The term pride or sometimes gay pride expresses the LGBTQ community's identity and collective strength; pride parades provide both a prime example of the use and a demonstration of the general meaning of the term. The LGBTQ community is diverse in political affiliation. Not all people who are lesbian, gay, bisexual, or transgender consider themselves part of the LGBTQ community.
Queer studies, sexual diversity studies, or LGBTQ studies is the study of topics relating to sexual orientation and gender identity usually focusing on lesbian, gay, bisexual, transgender, gender dysphoric, asexual, aromantic, queer, questioning, and intersex people and cultures.
LGBTQ culture is a culture shared by lesbian, gay, bisexual, transgender, and queer individuals. It is sometimes referred to as queer culture, LGBT culture, and LGBTQIA culture, while the term gay culture may be used to mean either "LGBT culture" or homosexual culture specifically.
The origin of the LGBTQ student movement can be linked to other activist movements from the mid-20th century in the United States. The Civil Rights Movement and Second-wave feminist movement were working towards equal rights for other minority groups in the United States. Though the student movement began a few years before the Stonewall riots, the riots helped to spur the student movement to take more action in the US. Despite this, the overall view of these gay liberation student organizations received minimal attention from contemporary LGBTQ historians. This oversight stems from the idea that the organizations were founded with haste as a result of the riots. Others historians argue that this group gives too much credit to groups that disagree with some of the basic principles of activist LGBTQ organizations.
LGBTQ stereotypes are stereotypes about lesbian, gay, bisexual, transgender, and queer (LGBTQ) people based on their sexual orientations, gender identities, or gender expressions. Stereotypical perceptions may be acquired through interactions with parents, teachers, peers and mass media, or, more generally, through a lack of firsthand familiarity, resulting in an increased reliance on generalizations.
Bisexual erasure, also called bisexual invisibility, is the tendency to ignore, remove, falsify, or re-explain evidence of bisexuality in history, academia, the news media, and other primary sources.
Outfest is an LGBTQ-oriented nonprofit that produces two film festivals, operates a movie streaming platform, and runs educational services for filmmakers in Los Angeles. Outfest is one of the key partners, alongside the Frameline Film Festival, the New York Lesbian, Gay, Bisexual, & Transgender Film Festival, and the Inside Out Film and Video Festival, in launching the North American Queer Festival Alliance, an initiative to further publicize and promote LGBT film.
Historically, the portrayal of lesbian, gay, bisexual, transgender and queer (LGBTQ) people in media has been largely negative if not altogether absent, reflecting a general cultural intolerance of LGBTQ individuals; however, from the 1990s to present day, there has been an increase in the positive depictions of LGBTQ people, issues, and concerns within mainstream media in North America. The LGBTQ communities have taken an increasingly proactive stand in defining their own culture, with a primary goal of achieving an affirmative visibility in mainstream media. The positive portrayal or increased presence of the LGBTQ communities in media has served to increase acceptance and support for LGBT communities, establish LGBTQ communities as a norm, and provide information on the topic.
Lesbian, gay, bisexual, transgender, and queer+(LGBTQ+)music is music that focuses on the experiences of gender and sexual minorities as a product of the broad gay liberation movement.
The modern South Korean LGBTQ rights movement arose in the 1990s, with several small organizations seeking to combat sexual orientation and gender identity discrimination.
Despite the history of colonisation and the resulting process of Westernisation since 1842, Hong Kong still embodies many aspects of Chinese traditional values towards sexuality. It is traditionally believed that heterosexuality is the nature, coherent, and privileged sexuality. Popular media marginalises and discriminates against LGBT members of Hong Kong in an attempt to maintain "traditional lifestyles".
Queerbaiting is a marketing technique for fiction and entertainment in which creators hint at, but do not depict, same-sex romance or other LGBTQ+ representation. The purpose of this method is to attract ("bait") a queer or straight ally audience with the suggestion or possibility of relationships or characters that appeal to them, while not alienating homophobic members of the audience or censors by actually portraying queer relationships.
The following outline offers an overview and guide to LGBTQ topics:
Rainbow capitalism is the involvement of capitalism, corporate capitalism, and consumerism in appropriating and profiting from the LGBT movement. It developed in the 20th and 21st centuries as the LGBT community became more accepted in society and developed sufficient purchasing power, known as pink money. Early rainbow capitalism was limited to gay bars and gay bathhouses, though it expanded to most industries by the early-21st century.
Straightwashing is portraying LGBT or otherwise queer characters in fiction as heterosexual (straight), making LGB people appear heterosexual, or altering information about historical figures to make their representation comply with heteronormativity.
Queer erasure refers to the tendency to intentionally or unintentionally remove LGBT groups or people from record, or downplay their significance, which includes lesbian, gay, bisexual, transgender, and queer people. This erasure can be found in a number of written and oral texts, including popular and scholarly texts.
Representation of lesbian, gay, bisexual, transgender, and queer characters and themes in South Korean film and television remains a relatively small part of the country's overall media landscape. Discussions about such portrayals have grown both in academia and public LGBTQ movements. The South Korean LGBTQ rights movement, which gained momentum in the 1990s, contributed to increased visibility of queer characters and relationships in film and television. While South Korea has historically been less accepting of LGBTQ identities, attitudes are gradually changing. A study conducted at Chonnam National University found a growing acceptance of homosexuality in South Korea.
Disability and LGBTQ+ identity can both play significant roles in the life of an individual. Disability and sexuality can often intersect, for many people being both disabled and LGBTQ+ can result in double marginalization. The two identities, either by themselves or in tandem, can complicate questions of discrimination and can effect access to resources such as accommodations, support groups, and elder care.
This article incorporates material from the Citizendium article "Gay media", which is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License but not under the GFDL.