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The Salsa Soul Sisters, today known as the African Ancestral Lesbians United for Societal Change, is the oldest black lesbian organization in the United States. [1] Operating from 1974 to 1993, the Salsa Soul Sisters identified as lesbians, womanists and women of color, based in New York City [2] Arguments within the Salsa Soul Sisters resulted in the disbanding of the Salsa Soul Sisters into two groups, Las Buenas Amigas (Good Friends) made for Latinas, and African Ancestral Lesbians United for Societal Change made for African-diaspora lesbians. [3]
In the aftermath of the 1969 Stonewall Riots, the Gay Liberation Front was formed in New York City. In the same year, members split to form the Gay Activists Alliance (GAA). In 1971, GAA members internally formed the Black Lesbian Caucus. Caucus member and local minister Rev. Dolores Jackson saw a need to particularly focus on issues of racism impacting lesbians of color within the GAA. While a great deal of organizing and activism related to LGBTQ+ rights was beginning throughout the 1970s, queer and trans women of color were often excluded from these efforts and frequently faced sexism, racism, and exclusion from queer spaces and communities. The initial Salsa Soul Sisters group was intended to create a safe space for women of color to focus on their needs and directly address the sociopolitical issues affecting their community. [4]
In 1974 the Black Lesbian Caucus reformulated itself as Salsa Soul Sisters, Third World Wimmin Inc, an autonomous group of Black and Latina lesbians offering its members a social and political alternative to the lesbian and gay bars, which had "historically exploited and discriminated against lesbians of color". [5] [6] They originally called themselves the Third World Gay Women's Association, with the informal moniker "Salsa-Soul Sisters". [7] The original group was led by Rev. Dolores Jackson, Harriet Alston, Sonia Bailey, Luvenia Pinson, Candice Boyce, and Maua Flowers.
The group held weekly meetings to discuss social and political issues. Meeting spaces included a fire house in Manhattan (1974-1976), Washington Square United Methodist Church (1976-1987), and the LGBTQ Community Center (1987). Informal meetings often took place in members' homes. From 1977 to 1983, Salsa Soul Sisters published their own magazine, Azalea: A Magazine by Third World Lesbian, and developed a newsletter, Salsa Soul Gazette, in 1982. [4]
The group was active in protests, demonstrations, and community organizing in New York City, and organization leaders frequently invited speakers to their events, including Betty Powell, Audre Lorde, Pat Parker, Jewel Gomez, and Barbara Smith. Through their activism and advocacy work, members risked their lives and livelihoods; it was common for queer women to be fired or socially ostracized for openly demonstrating and identifying as queer. [4]
Throughout its 19 year existence, the group's membership grew to 200 women of all ages, identities and backgrounds. In 1993, the group split into two separate organizations, including the African Ancestral Lesbians United for Societal Change (for African diaspora lesbians) and Las Buenas Amigas, or The Good Friends, for Latina lesbians. [4]
The group's impact spans decades and generations, and Salsa Soul Sisters continues to be recognized as a historically significant and successful community of LGBTQ activists who paved the way for many queer women of color. In November 2019, the Center for Women's History at the New York Historical Society Museum and Library celebrated Salsa Soul Sisters with a panel featuring Cassandra Grant, Imani Rashid, Roberta Oloyade Stokes, and Shawn(ta) Smith-Cruz, who discussed the organization's history, victories, and on-going struggles. At the event, ceremony speaker and First Lady of the City of New York Chirlane McCray shared her experience as a Salsa Soul Sister member, stating:
"The Sisters were so beautiful, and there were so many of them...these Sisters, they became family for me...my first New York family, and they fed my soul, they helped me see and navigate the world...We protected each other from a world that just refused to see us, let alone embrace us. [8] "
The Salsa Soul Sisters was one of the first lesbian organizations created by and for women of color. The Salsa Soul Sisters was born out the need for an inclusive space for lesbian women of color to discuss the problems and concerns they face based on sex and race. Early collective member and activist Candice Boyce said that, at the time of the group's founding, "there was no other place for women of color to go and sit down and talk about what it means to be a black lesbian in America". [9] The founders hoped to create "an organization that is helpful and inspiring to third world gay women" and to "share in the strengthening and productivity of the whole gay community." [7]
"Salsa Soul Sisters" particularly focused on inclusion for Black and Latina women, and ultimately expanded to include Asian American and Indigenous women, and women who identified as gay, bisexual, and same-gender loving. [4] The organization also chose to define their goals as "womanist," rather than feminist, to specify that their organizing goals were geared towards issues affecting women of color, and centering the experiences and contributions of Black feminists. [4]
The group was comprised equally of African-American and Latina American women and went under the name "Salsa Soul Sisters" to reference their membership identity. The group's activities ranged from "vocational workshops and seminars on handicrafts, art crafts and martial arts for street protection". [10] The Salsa Soul Sisters provided a space for a cooperative babysitting venture where mothers could come to weekly meetings and bring their children and benefit from other mothers in the club.
Cofounding member Luvenia Pinson said that the "Salsa Soul Sisters provide geographic and psychological space for women to meet other Third World gay women. It gives a place to ventilate; a place to come and share ideas and experiences and meet people who might clean up their own personal interest."
The Jemima Writers Collective was formed by members of the Salsa Soul Sisters to "meet the need for creative/artistic expression and to create a supportive atmosphere in which Black women could share their work and begin to eradicate negative self images." [11]
Salsa Soul Sisters published several quarterly magazines, including Azalea: A Magazine by Third World Lesbians (1977-1983), and Salsa Soul Gayzette, (1982). [12] [13]
The African Ancestral Lesbians United for Social Change (AALUSC) is newer name for the organization. [14] The name change resulted from the group's shift from majority African-American and Latina women to include women of Asian and Native-American descent as well. [15] The group is "committed to the spiritual, cultural, educational, economic and social empowerment of African Ancestral womyn". [16] The AALUSC provides a space for all lesbians of the African Diaspora, regardless of language, culture, or class to become educated and empowered with the use of educational tools and resources and social opportunities for women such as dances, theater, cultural events, and conferences. [16] [17]
New York History Society "We Are Never in it Alone" (2020)
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.
Lesbian feminism is a cultural movement and critical perspective that encourages women to focus their efforts, attentions, relationships, and activities towards their fellow women rather than men, and often advocates lesbianism as the logical result of feminism. Lesbian feminism was most influential in the 1970s and early 1980s, primarily in North America and Western Europe, but began in the late 1960s and arose out of dissatisfaction with the New Left, the Campaign for Homosexual Equality, sexism within the gay liberation movement, and homophobia within popular women's movements at the time. Many of the supporters of Lesbianism were actually women involved in gay liberation who were tired of the sexism and centering of gay men within the community and lesbian women in the mainstream women's movement who were tired of the homophobia involved in it.
Womanism is a feminist movement, primarily championed by Black feminists, originating in the work of African American author Alice Walker in her 1983 book In Search of Our Mothers' Gardens. Walker coined the term "womanist" in the short story "Coming Apart" in 1979. Her initial use of the term evolved to envelop a spectrum of issues and perspectives facing black women and others. Walker defined "womanism" as embracing the courage, audacity, and self-assured demeanor of Black women, alongside their love for other women, themselves, and all of humanity. Since its inception by Walker, womanism has expanded to encompass various domains, giving rise to concepts such as Africana womanism and womanist theology or spirituality.
Cherríe Moraga is a Xicana feminist, writer, activist, poet, essayist, and playwright. She is part of the faculty at the University of California, Santa Barbara in the Department of English since 2017, and in 2022 became a distinguished professor. Moraga is also a founding member of the social justice activist group La Red Xicana Indígena, which is network fighting for education, culture rights, and Indigenous Rights. In 2017, she co-founded, with Celia Herrera Rodríguez, Las Maestras Center for Xicana Indigenous Thought, Art, and Social Practice, located on the campus of UC Santa Barbara.
Black feminism is a branch of feminism that focuses on the African-American woman's experiences and recognizes the intersectionality of racism and sexism. Black feminism philosophy centers on the idea that "Black women are inherently valuable, that liberation is a necessity not as an adjunct to somebody else's but because of our need as human persons for autonomy."
Barbara Smith is an American lesbian feminist and socialist who has played a significant role in Black feminism in the United States. Since the early 1970s, she has been active as a scholar, activist, critic, lecturer, author, and publisher of Black feminist thought. She has also taught at numerous colleges and universities for 25 years. Smith's essays, reviews, articles, short stories and literary criticism have appeared in a range of publications, including The New York Times Book Review, The Black Scholar, Ms., Gay Community News, The Guardian, The Village Voice, Conditions and The Nation. She has a twin sister, Beverly Smith, who is also a lesbian feminist activist and writer.
LGBT stereotypes are stereotypes about lesbian, gay, bisexual and transgender (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.
Chicana feminism is a sociopolitical movement, theory, and praxis that scrutinizes the historical, cultural, spiritual, educational, and economic intersections impacting Chicanas and the Chicana/o community in the United States. Chicana feminism empowers women to challenge institutionalized social norms and regards anyone a feminist who fights for the end of women's oppression in the community.
The National Coalition of Black Lesbians and Gays was the United States' first national organization for African American and Third World gay rights.
The Audre Lorde Project is a Brooklyn, New York–based organization for LGBTQ people of color. The organization concentrates on community organizing and radical nonviolent activism around progressive issues within New York City, especially relating to LGBTQ communities, AIDS and HIV activism, pro-immigrant activism, prison reform and organizing among youth of color. It is named for the lesbian-feminist poet and activist Audre Lorde and was founded in 1994.
Cheryl L. Clarke is an American lesbian poet, essayist, educator and a Black feminist community activist who continues to dedicate her life to the recognition and advancement of Black and Queer people. Her scholarship focuses on African-American women's literature, black lesbian feminism, and the Black Arts Movement in the United States. For over 40 years,
Azalea: A Magazine by Third World Lesbians was a quarterly periodical for Black, Asian, Latina, and Native American lesbians published between 1977 and 1983 by the Salsa Soul Sisters, Third World Wimmin Inc Collective. The Collective also published the Salsa Soul Sisters/Third World Women's Gay-zette.
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The following outline offers an overview and guide to LGBTQ topics:
Homophobia in ethnic minority communities is any negative prejudice or form of discrimination in ethnic minority communities worldwide towards people who identify as–or are perceived as being–lesbian, gay, bisexual or transgender (LGBT), known as homophobia. This may be expressed as antipathy, contempt, prejudice, aversion, hatred, irrational fear, and is sometimes related to religious beliefs. A 2006 study by the Joseph Rowntree Foundation in the UK found that while religion can have a positive function in many LGB Black and Minority Ethnic (BME) communities, it can also play a role in supporting homophobia.
The African-American LGBT community, otherwise referred to as the Black American LGBT community, is part of the overall LGBTQ culture and overall African-American culture. The initialism LGBT stands for lesbian, gay, bisexual, and transgender.
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This is a timeline of notable events in the history of non-heterosexual conforming people of African ancestry, who may identify as LGBTIQGNC, men who have sex with men, or related culturally specific identities. This timeline includes events both in Africa, the Americas and Europe and in the global African diaspora, as the histories are very deeply linked.