Community Organizing Against Homophobia and Heterosexism

The World Through Rainbow-Colored Glasses

Samantha Wehbi

• Publisher: Routledge
• Year: 2013
• Print ISBN: 9781560232698
• eBook ISBN: 9781317992486
• Edition: 1
• Topic: Social Sciences
• Subtopic: Gender Studies
• Index: Social Sciences

Examine how community organizing can help eliminate sexual oppression! This book presents insights from activists working in dramatically diverse cultures toward a common goalthe eradication of sexual oppression. Contributors share their experiences in organizing for sexual emancipation in many parts of the world, documenting progress in transforming oppressive sexual attitudes, policies, and practices, while acknowledging the long road to sexual democracy that remains to be traveled. Community Organizing Against Homophobia and Heterosexism: The World Through Rainbow-Colored Glasses highlights the importance of building alliances with social service providers and community organizers, of physical space as an element of identity-building, of understanding the tension between members of sexual minority communities and their other communities of belonging, and the transformation of individual efforts into movements necessary to affect long-term social change. Community Organizing Against Homophobia and Heterosexism presents chapters that focus on community organizing against homophobia and heterosexism, bringing to light the history and contemporary face of resistance in global contexts. The book highlights practical actions to liberate sexual and gender expressions, including:

• the challenge of organizing within a Two-Spirit (LGBT people of Aboriginal descent) community in Montreal
• the organization of Tongzhi (LGBT and their supporters) rights in Hong Kong
• the work of Yoesuf, a Muslim association that works on battling homophobia and xenophobia in communities in the Netherlands
• the foundation of GALF, a Peruvian feminist group dedicated to organizing against lesbophobia and heterosexism
• the development of GALZ, the gay liberation movement in Zimbabwe

Community Organizing Against Homophobia and Heterosexism: The World Through Rainbow-Colored Glasses is an essential resource for social service professionals, community activists, and anyone else working to eliminate sexual oppression in all forms.

All the Bridges that We Build: Lesbophobia and Sexism Within the Women’s and Gay Movements in Peru

Nelly Jitsuya

Rebeca Sevilla

SUMMARY. This article traces the history of GALF, a Peruvian feminist lesbian group, illustrating its transformation from a consciousness raising group to a social change group organizing against lesbophobia and heterosexism. The authors rely on their experiences as two of the original co-founders of GALF to discuss the issues that have confronted the group’s organizing efforts. The focus of the article is on the alliances that GALF has attempted to build both with the gay movement as well as with heterosexual feminist groups and services. The authors argue for the need to recognize the diversity of voices within feminist, gay, and lesbian groups, in an effort to build genuine alliances. [Article copies available for a fee from The Haworth Document Delivery Service: 1-800-HAWORTH. E-mail address: <[email protected]> Website: <http://www.HaworthPress.com> © 2004 by The Haworth Press, Inc. All rights reserved.]

KEYWORDS: Peru, GALF, lesbophobia, alliances, feminist, gay movement, community organizing

Hay tantísimas fronteras

Que dividen a la gente,

Pero por cada frontera

Existe también un puente.¹

(Valdés, cited in Anzaldúa, 1987, p. 85)

WE ARE EVERYWHERE!

There are lesbians and gays everywhere, including Peru. In every country the levels of democracy and fulfillment of human rights can also be measured by the treatment and living conditions of excluded social groups, such as gays and lesbians. Struggles against discrimination based on sexual orientation have adopted different strategies and forms of expression in each setting and culture.² As a result, the global and local awareness of lesbian and gay issues has increased in the last decades.

The first lesbian and gay organizing initiatives in Peru developed in parallel to democratic processes and were influenced by feminist movement proposals. The Grupo de Autoconciencia de Lesbianas Feministas (GALF) has been an important element in that process since the group’s creation in 1983. GALF’s need for a contextual, critical analysis and better understanding of its own processes is the major motivation underlying a research study on GALF’s organizing process and development from the perspective of two protagonists, Nelly and Rebeca. This article is a preliminary review of some of the major organizing experiences and the political and social contexts within which they occurred.

The present article provides an overview of the interwoven relationships of GALF and the feminist and gay movements in the context of political and economic crises and transformations in Peru in the last few decades. Relying on GALF’s experiences, the article attempts to understand the connections, tensions and dilemmas between lesbian identity and politics and to render visible the dynamics of sexism and lesbophobia. The article also attempts to identify successful strategies as well as obstacles in building links across differences, both within the group and in its relationships with others. The authors compare some aspects of GALF’s processes with those of other groups in the Latin American and Caribbean region confronting issues of lesbian identity and lesbophobia.

In the 1970s the economic, social, political and cultural changes in Peru and in many Latin American and Caribbean countries were fertile grounds for structural transformations, women’s political participation from basic demands to party politics, and the emergence of collective proposals and organizations led by women’s organizations. Issues that were part of the daily lives of women, such as domestic violence, sexuality, power and women’s positions in society were radically questioned. A call to see the private as political coupled with the demand for democracy in the nation as well as in the home were some of the proposals that characterized the emergence of an autonomous, pluralistic feminist movement that was respectful of differences.

However, the recognition, participation and inclusion of some groups’ proposals like those of indigenous women, black women and lesbians found various degrees of resistance in the so called “progressive” parties, as well as in some alternative spaces like human rights and feminist organizations. Traditionally, human rights work has been focused on political activists who are harassed, murdered and reported missing during armed and social conflicts based on ideological convictions. Thus, domestic violence, discrimination based on sexual orientation or gender discrimination were not a priority. The gap between human rights agreements and commitments and their implementation and practices are still challenges for society as a whole, including for lesbian and gay organizations:

the idea that there existed two feminisms began to take shape among intellectuals: one acceptable, which could be invited to take seat among forces of the left which attempted to reorganize the country; another, totally unacceptable, alien, the struggle of bourgeois lesbians against men…. (Golders cited in Alvarez, 1990, p. 98)

Lesbian feminists have participated in the construction of the movement since its birth. However, the presence of lesbians and the inclusion of lesbian issues on the agenda were not sufficiently recognized in those spaces, not only due to the sexual repression experienced at the time, but also because of the fear of losing “legitimacy,” of being “accused” of being lesbians, or due to ignorance and prejudice. The Second Latin American and Caribbean Feminist Encuentro, held in Lima in 1983, illustrates this point. The subject of lesbianism was not on the agenda so lesbians called for a mini-workshop. The session began in a bar after dinner but drew so much interest that it reconvened in the plenary hall, where over half of the 600 participants present spent a very moving evening in what was perhaps the largest coming out event in the region (Bunch & Hinojosa, 2000). The first public lesbian response and challenge calling on (hetero) feminists to confront their lesbophobia had an impact on all participants, especially on lesbians. The “mini-workshop” at the Encuentro had a direct impact on the emergence of lesbian feminist groups organizing throughout Latin America from Chile and Peru to Brazil, Mexico, the Dominican Republic and many other countries, even several years later.

Given the various forms of discrimination that cross-cut all spheres, from the cultural to the legal; including all levels of external and internalized social repression, it is very difficult for lesbians to be visible. The lack of information, tolerance or respect towards different lifestyles, especially from the conservative Catholic Church and the traditional family structure have emerged as major obstacles to the right to live with dignity. Pioneer lesbian organizing efforts looked for alternatives to overcome isolation, to remedy the lack of information and to break away from sexual repression. The Encuentros provided the opportunity to meet other lesbians, exchange experiences and compare processes, both in the region, with some Latin American lesbians living outside the region and also with some foreigners from the US, Canada and Europe. The spirit and energy of the Encuentros gave many lesbians the final impulse to organize. Thus, in April 1984, the Grupo de Autoconciencia de Lesbianas Feministas—GALF (Lesbian Feminist Consciousness-Raising Group)—emerged as an autonomous group. GALF maintained a critical and constructive spirit in our work with the Feminist Movement and in the coordination of specific actions with other mixed gay and lesbian groups like the Movimiento Homosexual de Lima—MHOL—and Acción para la Libreracion Homosexual—APLHO.

The few existing individual and collective initiatives began to multiply in Peru as well as in other parts of the Latin American region. Since 1987, the need to share our experiences and define regional strategies, led us to create a specific space for regional exchange, the Latin American and Caribbean Lesbian Feminist Encuentros. The first Encuentro was held in Cuernavaca, Mexico in 1987.

Lesbian mothers, lesbian feminists, lesbian marxist leninists, lesbians working in gay movements, trade unions, lesbians non organized were meeting each other, sharing experiences, fighting, making love … and helping with the practical organization of the conference. The setting up of a Latin American Lesbian Network was a very important, but slow and difficult process. (Sevilla cited in Bunch & Hinojosa, 2000, p. 7)

The second lesbian Encuentro was to take place in Peru but due to the difficult economic and political situation in the country and divided internal opinions on this topic, it was held in Costa Rica in 1990. More lesbian feminist regional meetings took place in Costa Rica in 1990, Puerto Rico in 1993, Argentina in 1995 and Brazil in 1999.

Some international spaces provided by the International Lesbian Information Service (ILIS—founded in 1980), in its annual conferences, outreach and political actions such as during the Third United Nations World Conference on Women, held in Nairobi in 1985, and the regional lesbian workshops at the ILIS Conference held in Geneva in 1986, also affected lesbian international networking in Latin America and Asia. The International Lesbian and Gay Association (ILGA—founded in 1976) connected groups from the North and South, the South and South, and gays and lesbians from the same country. ILGA’s efforts contributed to increasing solidarity, to the development of equal relationships among its members and to the development of organizations in countries where they did not exist.

From 1985 to 1991 GALF played an active role in rendering lesbian issues visible and in advocating for lesbian human rights in a diversity of contexts: from bars to sports teams, from activist organizations to public services, in closed circles and through the radio, to women and men, left to right, young and old, local and international. 0ur participation in regional and international forums was also a contributing factor to GALF’s development and to the development of a Latin American and Caribbean lesbian network of activists.

The beginning of the 1990s in Peru was characterized by centralism, record inflation, political violence, the deterioration of institutions that guarantee democracy, a parallel government structure; increasing mass media manipulation; pressure and threats to social and political forces opposed to the dominant regime, increase of migration, among many other social changes. GALF’s existence was severely affected by these external factors: an important number of members migrated temporarily; time limitations for voluntary work for those who stayed became more pressing; the fragmentation of organizations and the increasing atmosphere of fear also limited GALF’s organizing potentials. In addition, GALF had begun from “scratch,” so the lack of “know-how” to manage its rapidly-growing attendance to the Monday night meetings, from eight to almost 40 lesbians every week, the weak infrastructure and insufficient human resources to respond to a variety of needs and problems and expectations from a very diverse group of lesbians had an impact on GALF’s internal dynamics. GALF implemented a range of “informal” services and activities: consciousness raising sessions, counseling, conflict resolution interventions, sports, cultural events, as well as the publication and distribution of a lesbian newsletter called Al Margen. In addition, GALF members participated in workshops, panel discussions, and radio interviews.

Some GALF members also eventually wore more than one “hat” given their activism and work in more structured and professional nongovernmental social service organizations like women’s centers. Other members were also involved in the only legally recognized and mainly male organization, Movimiento Homosexual de Lima-MHOL. All this exhausting grassroots work, pressure and lack of continuity led to GALF’s temporary dissolution.

The political and economic backlashes and the emergency of the AIDS crisis affected gay and lesbian organizing dynamics, provoking an increase in homophobia but also of solidarity among minority groups. The new context called for greater joint efforts and for challenging dominant patterns related to diversity, such as questioning the social positions of gay men and lesbians in society and within their own groups. Another challenge was the need for inclusion of bisexuals, transgendered individuals, people living with HIV, sex workers, and others and in finding points of convergence in the different ways of facing discrimination. These developments affected GALF members to various degrees. Even to this date, there are still some tensions around priorities, perspectives and processes in coalition work.

In 1996, a reorganized GALF came back to the local political scene characterized by the demand for democratic changes. GALF members re-initiated the organization of workshops for lesbians, as well of various activities of the women’s and the gay and lesbian movements in Lima. The local and international scene and actors had changed, as well as the ways to do activism: lesbianism became more visible, but discrimination persists in many ways. The legal and social position of lesbians and gays had improved in many parts of the world. In Latin America, there were lesbian groups in almost every country. Despite often repressive and hostile local environments, positive legal changes have been achieved in some countries. However, lesbian organizing efforts and exchanges continue to face new challenges:

the encuentros became the space for meaningful and sometimes polarized debates, as the movement grew, diversified, and faced new challenges, such as the severe impact of structural adjustment policies and increasing violence in the region. Some of the critical questions raised at the encuentros included the meaning of political autonomy and the need to make alliances with other social movements, dealing with ideological diversity within the movement, problems of organizational structure, leadership, representation and the role of lesbian visibility within the women’s movement. (Bunch & Hinojosa, 2000, p. 10)

Contexts have changed, and so have GALF members. We have more experience, and less fear; we have new diverse approaches, priorities, skills, living and working styles, etc. We have learned more about lesbianism through experiences ranging from the intimacy of daily living to academic gay and lesbian studies, from local and long-distance relationships to working in grassroots women’s group and in global networks and initiatives. We have developed more contacts and networks, not only with other lesbians, but also with other movements and organizations advocating for human rights locally and globally.

GALF initiated a process to revise our objectives which are: to sensitize public opinion and advocate for the human rights and full citizenship of lesbians; to strengthen our internal organization; and to exchange experiences with other organizations. Communication technologies have challenged and positively affected GALF’s participation process in all stages, including the membership living abroad.

Local dynamics generated by several processes have been useful in exposing the fundamental aspects of a common spirit, visions and methodologies. These processes included: the general GALF assembly convened in December 2000, the development of a lesbian supplement Labia to the mainly male gay magazine Paradero, our participation in the preparatory process towards the United Nation World Conference Against Racism, held in South Africa in September 2001, and the parallel Non Governmental Forum. These processes are not smooth, since economic, political and social challenges place organizations like GALF in a critical position. Some of our weaknesses and the obstacles to fulfilling our visions have also become evident, as well as our need for a strategic plan and basic facilities that may provide greater continuity to our current plans.

ORIGINS: WE ARE FAMILY!

In March 1984, we began to feel restless as a result of events like the “mini” workshop on lesbianism and patriarchy during the Third ...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Table of Contents
• About the Editor
• About the Contributors
• Foreword
• Preface
• All the Bridges that We Build: Lesbophobia and Sexism Within the Women's and Gay Movements in Peru
• Namaji: Two-Spirit Organizing in Montreal, Canada
• Yoesuf: An Islamic Idea with Dutch Quality
• Towards Equality Through Legal Reform: Empowerment and Mobilization of the Tongzhi (LGBT) Community in Hong Kong
• A Fair Representation: GALZ and the History of the Gay Movement in Zimbabwe
• Index