2/25/15

(Unless you work for NBC) Protest the NYC St. Patrick's Day parade 2015.

Like (almost) everyone, we hoped that 2015 would see the end of the ban on Irish LGBT groups marching in the NYC St. Patrick's Day parade. Tragically, the religious-right leopards have not changed their homophobic spots. Under pressure to lift the ban, they've admitted OUT@NBC, a gay employee and marketing group of their sponsor, to march. Irish queer contingents -- who would show that Irish LGBT people are actually part of the community -- are still totally banned. (If you want a laugh: Cardinal Dolan claimed the NBC gay employees are actually an Irish LGBT group...)

Please join Irish Queers and allies in protesting the bigoted NYC St. Patrick's Day parade on March 17, 11am-1pm. The protest will be just below 57th Street on Fifth Avenue. Hot drinks and cameraderie afterward, as usual!

For more information, or to reach us on the day, feel free to call (212) 289-1101 or email IrishQueers@gmail.com. And if you want to send us a shout-out on Twitter (@IrishQueers) or Facebook, we'd love to hear from you that way.

xo
Irish Queers

2/19/15

What IrishCentral says, and what it means.

Photo: Niall O'Dowd's Facebook page, where he declares
himself an "expert in all things Irish and Irish American."
We've often thought of starting a section on this blog called "Why does the Irish Voice/IrishCentral  hate us now?" The publisher Niall O'Dowd, and his wife/columnist Debbie McGoldrick, have devoted a LOT of effort to dumping on us. Especially when we're winning a little on the parade issue, they inevitably print a story that talks about how we're not really part of the Irish community and don't "deserve" a spot in the parade.

We've never bothered to write those posts before. But now we're close -- really close -- to overturning the ban. And O'Dowd has predictably come for us with his claws out. So we'll take this on, hopefully just the one time.

--------------------------
What he says: Irish Queers doesn't have "real standing" in the Irish community, unlike another Irish gay voice who is "preferring to continue to negotiate."

What he means: Irish Queers is the follow-on group from the Irish Lesbian and Gay Organization. O'Dowd was initially supportive of the group, which he claims to have started by publishing a meet-up notice in the Irish Voice in 1990. His vision, it seems, was that New York's downtrodden Irish LGBT immigrants would find each other, form a social circle, and have no politics other than his own. What happened instead was that Irish queer immigrants -- some of whom were already politicized and none of whom was interested in crowning O'Dowd as their rescuer -- formed a social and political group. ILGO challenged the Catholic Archdiocese, the sexism and racism of the New York Irish political establishment, and the regime of brutally enforced politeness that tried to muzzle queers, Irish republicans, and other protesters.

So when O'Dowd says Irish Queers don't have standing, he means we don't have standing with him, and with the entwined business, political, and religious power brokers who run official Irish politics.

He also means that the Irish community in New York is a tiny, closed circle of people who can be brought in or pushed out -- and not the expansive, bustling community of New Yorkers who share in different aspects of Irish culture, different relationships with Ireland, and wildly different politics. He means: "I own this b****!"

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What he says: "Irish Queers is a fit-for-purpose once a year serial boycotter of the parade. Their website is an angry harangue against the parade and cops who are alleged racists. They are the Irish equivalent of Act Up."

What he means: O'Dowd knows nothing about Irish Queers that he doesn't read in the paper or on this blog, and even there we're only of interest to him when we talk about the parade. He's not interested in our work on antiracism from an Irish perspective in New York, nor our support for Irish activism on Palestine, nor activities like supporting political prisoners. But he does think we're Irish enough to be the Irish equivalent of ACT UP, so there's something. (P.S. A lot of those ungrateful ILGO queers he "saved" were also in ACT UP!)

He also means that challenging racist policing has nothing to do with Irish politics or community. Really, he thinks that!!

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What he says: "Of all people, Brendan Fay and his organization deserve to march in the parade. They have earned it over the years, staging an alternative parade in Queens, being open and inclusive and above all involved on issues outside the parade such as immigration and Northern Ireland."

What he means: There are good queers and there are bad queers. Instead of asking politely for bigots to be nice to them, bad queers confront them on the street and in the press. Instead of negotiating deals in smoky rooms, they prefer public conversations about right and wrong. Good queers go to Mass, they attend fundraisers, they preserve the sanctity of the back room deal. Good queers are grateful to O'Dowd.

He means (it seems?) that homophobia and religious bigotry would have naturally faded under the withering pressure of an alternative parade. That the 25 years of protest at the parade, and of civil disobedience in which queers laid their bodies on the line against church and NYPD violence, were rude diversions by imposters "seeking a cheap headline."

He means he wants to rewrite the history, just at the moment that we win. He wants queer challenges to the NYPD, the church, the City, and the old conservative bastions of Irish New York fade to away. In their place, he wants the story to be that asking nicely is what did the trick. Fat chance.

2/18/15

March 3 - Colm Tóibín, Sarah Schulman, Charles Rice-Gonzalez for Irish Queers!

We are bursting with the announcement of our upcoming reading and fundraiser-ette! And grateful for some public, celebratory Irish and queer space; there's not much of it.

Colm Tóibín, Sarah Schulman, and Charles Rice-Gonzalez will read from their work.
(Yes, we are star-studded, thank you for noticing!) We may also have a special musical guest... stay tuned for that announcement!

It all happens on March 3, 6:30pm at The Parlour on W. 86th and Broadway. We'll ask for $5-$20 at the door, but it's hard times, friends, and we won't turn anyone away for lack of funds.

See you there! xo IQ

Facebook: https://www.facebook.com/events/1552527311696368/

Flyer for March 3 reading

2/17/15

Irish & LGBTQ groups, elected officials renew boycott of 2015 parade (Press release)

Photo: @IvanPer4 (Ivan Pereira, AM-NY)
PRESS RELEASE – For immediate release

Date: Feb. 17, 2015
Contact:  Emmaia Gelman, 917-517-3627, irishqueers@gmail.com

BOYCOTT OF NYC ST. PATRICK’S DAY PARADE CONTINUES IN 2015

Irish and LGBTQ groups and elected officials reject parade’s discrimination; secret deal with OUT@NBC leaves in place the long-standing ban on Irish LGBTQ groups.

New York – Irish and LGBTQ community groups and elected officials today announced the renewed boycott of the NYC St. Patrick’s Day parade in 2015. They pledged to uphold the boycott until Irish LGBTQ groups can march under their own banners on the same terms as other groups. Protests will also continue at the parade.

Last year, as the Mayor and the City Council joined the boycott and corporate sponsors withdrew, pressure mounted on the parade’s remaining sponsors, including NBC. In September, parade organizers revealed a backroom deal in which NBC's gay employee group, but no Irish LGBTQ groups, would be admitted to the parade in 2015.

Irish LGBTQ groups duly applied to march as well. In reply, parade organizers claimed there was “no room” for Irish LGBTQ groups in 2015, but they “could apply in future years.” But parade organizers now reiterate that Irish LGBTQ people can only march if they are not identifiable – in other words, as long as they remain invisible in the Irish community – and that no future end to the exclusion is planned. The ban on Irish LGBTQ groups remains in place, as it has since 1991.

“After 25 years of trickery and bigotry by the parade committee, no one is fooled when they say the parade is too short, or that Irish LGBTQ people just have to wait our turn behind NBC’s gay employees. They’ve always tried to sweep Irish LGBTQ people under the rug, rather than admit we’re part of the Irish community.” said J.F. Mulligan of Irish Queers. “The parade organizers haven’t suddenly stopped being anti-gay. They still seem terrified that Irish LGBTQ people exist and walk among them. They’ve tried to evade us by making this deal with a corporate gay group.”

"The Fifth Avenue St. Patrick's Day parade, unfortunately, remains non-inclusive,” said Council Member Daniel Dromm. “This has always been about including an Irish gay organization, not some corporate backed gay group.  Until the parade is truly representative of all Irish people, I don't believe anyone should march in it. New York must do what is done in Ireland and allow Irish lesbian, gay, bisexual and transgender people to participate. It's just that simple.”

“We've boycotted the St. Patrick's Day Parade in Manhattan for a simple reason: refusing to allow Irish LGBT New Yorkers to celebrate their heritage and their identity by marching in the parade is discriminatory,” said Manhattan Borough President Gale A. Brewer. “Almost all New Yorkers know that continued exclusion of Irish LGBT New York organizations from the parade is wrong. This longstanding struggle isn't solved by cloaking a little-known LGBT group under a quasi-corporate banner.”

“People who support equality must not accept anything less then full, open participation for members of the Irish LGBT community,” said Allen Roskoff, President of the Jim Owles Liberal Democratic Club. “Full equality means participating as identifiable and proud members of the Irish LGBT community. The days of denying our existence by exclusion in the St Patrick’s Day Parade are over. This is not the time for acceptance of a gesture which is hollow, discriminatory and insulting. One must never compromise to bigotry." 

"We will never march in a parade that is not fully open and inclusive of all New Yorkers. Homophobia fuels the AIDS epidemic. It isn't just a personal opinion when it's on display for millions of New Yorkers to witness. NYC has to stop rolling out the welcome wagon for bigots. This public policy – which is what it is – is wrong. The parade should be inclusive or it shouldn't exist," said Jennifer Flynn of VOCAL-NY.


###

1/8/15

Letter & Card writing to prisoners -- second Sundays of the month

Please join Irish Queers' second Sunday of the month letter and card writing to prisoners, and pass along info to others. (Featuring tea and snacks, obv!)

3-5 pm, Sunday:  January 11, February 8, and March 8

Call or email for address!

(The apartment has an old codger of a dog for those that might have a dog allergy.) 

12/3/14

Protest Eric Garner verdict - Thurs. 12/4 at 5:30pm

Many protests are planned for tonight and tomorrow in the wake of the failure to indict Eric Garner's killer.
Irish Queers are going together tomorrow (Thursday) at 5:30pm, Foley Square.
Please join us -- text 917-517-3627 to find us.

Others tonight include:
5pm Times Square
7pm Union Square
7pm Rockefeller Center/Christmas Tree lighting

11/25/14

Protest TONIGHT -- against white supremacy & for Black lives.

Outrage, grief, solidarity, action.
5pm at Union Square today - Tuesday Nov. 25
--------------------------------
NOV. 25 -- EMERGENCY RESPONSE PROTEST TO THE FERGUSON GRAND JURY! INDICT Darren Wilson!

In NYC, gather at Union Square Park, 17th Street South Side 5pm on TUESDAY 11/25

https://www.facebook.com/events/367725876729641/

11/19/14

Op-ed in the Irish Echo -- Un-burying Irish queer lives

The Irish Echo has been running letters and opinion pieces challenging the NYC parade organizers to catch up with Irish culture, and drop their ridiculous ban. The miserableness of letting NBC gay employees march, but not Irish LGBTQ groups, is noted. Larry Kirwan wrote a particularly nice piece last week.

It's been impossible to post links to those pieces because the paper is not really online, but some clips are here.

Today the Irish Echo printed an Irish Queers op-ed. Given the effort to silence Irish Queers and sanitize queer Irish history, we really appreciate it! Here is the original version, which includes a few bits of history that didn't make it into the Echo.

Maybe you remember: the early 1990s were a time of queer political rising, much of which was centered in New York. I was growing up in New York then but I didn’t know much about it. When ACT UP protested Cardinal O’Connor’s campaign against condoms, I was in ninth grade about 40 blocks away, oblivious. A year later the Irish Lesbian & Gay Organization marched in the St. Patrick’s Day parade, unwelcomed by the parade committee but invited by a breakaway AOH Division 7. ILGO, joined by Mayor David Dinkins, were assaulted and taunted all along the parade route. I did hear about that. My grandmother had given me a t-shirt and I’d been wearing it to shreds – it said Life’s Too Short Not To Be Irish! On the back of it, in pearlescent fabric paint, I lettered it “I.L.G.O.” It was just in solidarity. Grown people tittering and panicking over the gays, and then bullying them on the street! I was indignant. Our English teacher, Kathleen somebody, raised her eyebrows high as I passed her in the hallway. That was the extent of my participation in the New York queer explosion of those years.

I landed in Belfast in 1994. I’d dropped out of college and needed to go somewhere. My family had roots in the North. By then I had come out myself. ACT UP, ILGO, and the Lesbian Avengers – all home to queer Irish émigrés who had worked in republican and pro-choice and feminist movements at home in the 1980s – had been churning out the queer Zeitgeist. Although I missed it in New York, I had finally caught it in college. Knowing nothing about the Irish queer political currents that carried me, I arrived in Belfast a queer activist.

Queer organizing in Belfast was small, constrained by everything from the Troubles to religion to the permanent absence of privacy. There was no queer group at Queen’s University, where I was enrolled; there had been one, it seemed, but no one would lend their name as a contact and it fell apart. I called a meeting, and the cast began to assemble. There was a young waif from Lurgan, always seen in his pancake makeup, bristling as joyfully with contempt for authority as with love for a crowd of laughing queers parading down the street toward Lavery’s. (He’s still my beloved favorite.) A tired man from West Belfast had had and was still having a very rough time. He usually came around with a younger friend, both of whom were always in battle over housing, always recently bashed and bruised. There was a great woman who – to my happiness – embraced the idea of direct action. She went on to be a union organizer. There were drummers, waitresses, revolutionaries, zine-makers, and more. It was a terrific crowd.


When the term ended and I was leaving, again no one would lend their name to the group. We brainstormed. We eureka’d: a telephone number without a name was just as good, as long as someone could always answer it. A telephone needed to be somewhere – we needed a space. We could do that. If we disbanded now, no worries at all. We’d gather our resources and meet back up in a year, and then we would make it happen.

I came home. Giuliani was mayor, Bratton was police commissioner, and together they were attacking poor people, people of color, people with AIDS, and any activists who protested. This particular time in Ireland – on the heels of feminism, the frustrated abortion rights movement, and the ongoing power of the Catholic church; and in the North, following the Hunger Strikes and Save Ulster from Sodomy – saw many politicized queers exiled to New York. Here they had formed Irish Lesbian and Gay Organization, joined ACT UP, and cofounded the Lesbian Avengers. ACT UP was at a fever pitch trying to build and protect public supports for people with AIDS, and fight the biases used to justify letting them die. The Lesbian Avengers were challenging the erasure of lesbians from history and school curricula, with the slogan “I was a lesbian child.” ILGO had decided it should march in the St. Patrick’s Day parade, the biggest celebration in the world of Irishness and the Irish diaspora experience. All three groups shared the logic that making queers invisible did violence both to the past and literally, daily, to queers. The parade organizers, representing the closed, church-bound Ireland from which they had come, could not bring themselves to admit that Irish queers were real, much less a central part of Irish life and history. The parade had become a flashpoint for struggles over queerness, religion, policing, immigrant community politics, and the City’s complicity in homophobia and violence. In truth, Irish politics and queer politics had never been separate; only the connections obscured. Now the ties were laid absolutely bare.

I went to an ILGO meeting early in 1995 to ask whether ILGO could help fundraise for a queer space in Belfast. It’s a joke now, that memory; fundraising was never going to happen, ILGO was not that kind of girl. But I was drawn in. The meetings were more than planning sessions. They were multigenerational in-gatherings of queers that taught politics. They broke with good manners in the face of crisis that was killing queers. They rejected the idea that dialogue and demands always had to be reasonable, and that peaceful activism couldn’t express rage toward people who were responsible for terrible things. They taught collectivism, building ideas and plans together, sharing responsibility, and passing along skills, difficult as the meetings often were. They taught that it was important and possible to do things without funding – we never stopped hearing that the Lesbian Herstory Archives bought its Brooklyn townhouse with $1 and $5 donations mailed in from lesbians everywhere – and that queer groups especially always had people with an incredible range of experience, skills and access. Most critically, they taught that it was possible to do things that sounded impossible: add queer history and sex ed to the NYC public school curriculum, or force the US government to invent better medications for HIV. (No one dreamed it would be easier to make the US government deal with AIDS and homophobia than to get an Irish gay group into the Irish parade.) Later, when I’d left that space, the exact same things felt less possible; it had been a communal effect.

In 1997 I was in Belfast again, as promised. I’d raised no money, but had bought boxes and boxes of used and remaindered books from queer shops. I started meeting my old friends for coffee, and they found other people to join in. We deliberately talked about the community space project as if it were already happening. (That was advice from Dermot Burke, who had opened An Béal Bocht in Riverdale a few years before. It was fantastic advice.) We made a primitive website announcing the project, and put up signs. More and more Belfast queers came to planning meetings. There were more musicians and more waitresses, social workers and civil servants, an East Belfast taxi driver, a witch, a student union president, a disproportionate number of Jews, students, more revolutionaries, a farmer, and many, many queers without an occupation. Before long the whole thing was real.

Queer Space opened in January 1998, in a space rented with a small loan, at the bottom of Botanic Avenue. On a crowded pre-opening workday we painted it purple, and someone drew a mural in the style of Keith Haring. We set up a coffee pot and a donation basket. Two women from the Shankill took on the task of keeping both full. Emma Donaghue sent a set of her novels to Queer Space that week, and we unboxed them along with the tattered books I’d brought over. We hung a bit of handkerchief art painted by a queer republican prisoner. Two West Belfast women delivered a huge amount of comfortable furniture. We were home.

Queer Space was intensively modeled on the direct action collectivism of the New York groups. To publicize the opening, we sent a press release; the reporter called Ian Paisley for comment, and the article generated a short controversy. In that way our publicity was taken care of and visitors streamed in. We made a mission statement and rules by consensus, and settled on the name Queer Space after hours of debate in a packed room. We took up direct action, wheatpasting Belfast with signs about lesbians, protesting Newt Gingrich’s visit to North Belfast, convening queers and Asian immigrants who had started to come under attack, and truly I can’t remember what else. The coffee box paid the rent, and it paid back the start-up loan less than a year after Queer Space opened its doors.

When Matthew Shepard was killed and queers in New York City were standing off against riot police on horseback, I came home. Some of the other Queer Space folk moved on to more official politics, especially when the Good Friday Agreement made queers a protected minority. Queer Space carries on these 16 years later. I would claim that it changed everything in Belfast; that it opened up possibilities at a time when people were ready for a change, and other stars were aligning too. Queer Space still turns out Belfast queers for antiracist action, most recently in support of Anna Lo, the Stormont MLA hounded out of office by anti-Chinese racism. Queer Space always comes out for Irish Queers on St. Patrick’s Day parade protests, although Belfast queers are incredulous that we’re still not allowed to march. Funny how the tables have turned.


The story of Irish queers and the parade is really the story of the transit between Ireland and New York of ideas about liberation. It’s the story of how Irishness hasn’t been only Catholic or white or male, nor especially polite, nor limited to venues marked “Irish.” These are true and important stories whether anyone likes them or not. When the parade exclusion comes up, we’re often told we’re not really part of the Irish community, as if it’s that – rather than homophobia – that keeps us out. It’s a pitiful attempt at diversion, but there’s something in it. After two decades of being shoved out of Irish history by the New York parade, why at all would Irish LGBTQ folk stick around the official Irish American community? We have not. Our communities don’t do dinner dances, nor play golf, nor elect Irish American candidates to office. Just as queers have made their own spaces forever, we make our own worlds here. They are Irish worlds in spite of begrudgers’ wishes to the contrary. The transit between queer Ireland and queer New York is as vibrant as ever. Look for it.

A different conversation in the Irish Echo...

The Irish Echo isn't online in any accessible way, but there's been a pretty rational and supportive conversation happening there about the sad parade sadness.

Here are some clips:

So many miles, so many changes
by Larry Kirwan, 11/18/14

“Where once Irish embassy and consulate officials preferred the lace-curtain certainties of D.C. and NYC, now they travel nationwide to festivals and cultural events, as willing to listen as to lecture. And still I feel that a certain potential is unrealized – and I’m not talking about investment in Ireland, or boosting tourism; no, rather a meeting of minds, or even more importantly perhaps, a union of hearts between the home country and the Diaspora…

“Irish America is often seen to be rigid and static. Nothing could be further from the truth. The social changes of the last few years have been startling: legalized gay marriage is sweeping the states along with a general forbearance, if not total, acceptance of this alternate life-style. But then there’s always been a latent Libertarian streak in American culture that encourages people to be what they are.

“How odd then that cosmopolitan New York City should provide the one major issue with which Irish Americans can be whipped every year. Though there was initial relief on both sides of the Atlantic when the LGBT group from NBC was invited to march in the 2015 St. Patrick’s Day parade, it has since come to be seen for what it is – a short-term effort to stop the hemorrhaging of sponsorship...

“We can argue ‘til the cows come home about Catholic doctrine and who should or shouldn’t march, but it’s time to put all that behind us and use plain and unvarnished logic…

“We’re a big people, we handled Know-Nothings and the tragedy of 9/11; we can take cultural change in our stride, and in a couple of years both the Irish in Ireland and Irish America will look back and wonder what the fuss was all about.”

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Letter ("Lost the Plot") 10/21/14

"One has to wonder if years of marching to the sound of bagpipes has taken its toll on the hearing and senses of the NYC St. Patrick’s Day Parade Committee for its current decision to allow OUT@NBCUniversal to march in the 2015 St. Patrick’s Day parade would seem to indicate that they are certainly tone deaf and addled.

That an LGBT group would march in the NYC parade was a moral, never mind pragmatic inevitability, and it is not my intention to question that. If the decision was made to allow an Irish or Irish American LGBT group to march many of us would breathe a sigh of relief…

However, in its continued impersonation of the Keystone Cops, the parade committee has thrown the baby out with the bath water… the parade has now become “Irish Optional” with participation and placement up for sale…

Meanwhile, groups that are Irish American the other 364 days of the year… [are] pushed to the back of the parade to march up empty streets and past an empty reviewing stand as the committee has long since retreated to a warm room where they can pat each other on the back over a cocktail.

The NYC St. Patrick’s Day parade committee has lost the plot… They have “taken the soup” and have sold their soul, and the parade, to corporate sponsors.