actually adding my tags. ik op also talked about Stormé in the notes but like. i really do find it so frustrating how he has been completely neglected as a historical figure. to the point where there's a lot of people who will, when talking about the erasure of Black trans people from Stonewall history, will immediately jump to talking about Marsha P. Johnson (who, while a vital figure in US queer history who deserves the attention she has started to receive from the community, did not start the uprising and arrived to them later) and continue to credit her with "throwing the first shotglass." but they don't even know who Stormé is, despite again, it being at the very least equally if not more likely she was actually involved with sparking the uprising.

and its even more frustrating because part of the reason its likely isn't just Stormé's own recollection, but because there are other reports that the uprising was kicked off when the cops arrested, specifically, a person seen as female who was wearing male clothing and was being violently arrested for FTM crossdressing. FTM activists were trying to raise awareness about this in 1989. like people specifically saw (even if it wasn't Stormé) a butch dyke getting arrested explicitly for wearing too many men's clothes and not enough women's clothes.

and yet, no one ever. fucking talks about this. no one who specifically is trying to talk about the erasure of trans people from queer activism mentions this. and we should all be asking, ourselves and each other, why? a lot of people don't want to have this conversation because it asks a lot of us, but that's exactly why its so vital to have responsibly.

Stonewall is as much myth as it is historical event, especially at this point in time. and how we choose to narrate it matters, even though we (should) all know that we will never know the full exact story, nor do we need to because, again, much of its importance is serving as a grounded myth of the birth of organized queer resistance in the US. And the fact is, there is every reason for us to tell a version of this myth which highlights that the inciting moment for queer people being fucking done with the constant acts of violence, was a mixed Black transmasc woman, a drag king who identified as a transgender warrior in Leslie Feinberg's book of that name, being violently arrested for his transmasculine presentation.

and not only is that not the version we tell, there's often no trace of transmasculinity at all in how we remember Stonewall or any queer historical events. & op is so. so incredibly right in prompting people to critically examine that absence. because i do believe if Stormé was a femme lesbian, people would be a lot more invested in making sure people know about the lesbian woman who started Stonewall. almost like, on an unconscious collective level, we see transmasculine figures as undesirable when it comes to being community icons, martyrs, heroes, theorists, creatives, etc.

anyways, for those curious, here's Stormé's recollection of Stonewall, from this interview:

The conversation turned to the night in June of 1969 at the Stonewall Inn where she made history. Quite a few friends, writers and historians over the years have identified her as the tough cross-dressing butch lesbian who was clubbed by the NYPD, which evoked enough indignation and anger to spur the crowd to action. She was identified as the Stonewall Lesbian in Charles Kaiser’s book The Gay Metropolis, and her scuffle with the police has been mentioned a few times in passing by The New York Times in the past couple of decades. Then in the January 2008 issue of Curve Magazine she identified herself as the Stonewall Lesbian in a detailed interview with writer Patrick Hinds, an excerpt of which is below: I asked her if she still remembered that night. She answered in the affirmative. After the cop hit her on the head, she socked him with her fist. “I hit him,” she said. “He was bleeding.” A natural protector, she has worked as a security guard at a few of the lesbian bars in the city. I spoke to her friend, Lisa Cannistraci, who has known her for around 25 years. Now one of the owners of lesbian bar Henrietta Hudson, Cannistraci said that DeLarverie worked as a security guard at the original Cubby Hole, located at 438 Hudson Street, starting in 1985. Cubby Hole eventually moved to the corner of West 4th and West 12th. Then Henrietta Hudson opened at the 438 Hudson Street location, and DeLarverie continued working there until 2005. “Until she was 85 years old?” I asked her. Cannistraci said yes.

also, just to drive home the point, the community ignoring Stormé was not a harmless act. he developed dementia later in life and did not receive the support that she fucking deserved by the community:

In March, Farrell, who lived next door to DeLarverie at the Hotel Chelsea, found DeLarverie disoriented and, uncharacteristically, asking for help. DeLarverie was shaking and dehydrated, and she was taken to and treated at the nearby St. Vincent’s Hospital. No next of kin has been located, and she no domestic partner. Friends say that she had a long term relationship with an aerialist and burlesque performer, but that was “a long time ago.” With no one in her life legally able to make health care decisions, she was given a court appointed a guardian: the Jewish Association for Services for the Aged (“JASA”). She remained at the hospital as doctors ascertained her ability to care for herself. When St. Vincent’s went bankrupt and closed abruptly, she was transferred to the nursing home. SAGE, an advocacy group for elderly members of the LGBT community, has also been offering assistance. Her friends say that communication with the aforementioned groups has been inadequate and a source of frustration, and they feel powerless to improve her situation. [...] DeLarverie continued emceeing and singing after Stonewall — at gay events and at benefits. Her friend Williamson Henderson, President of the S.V.A., told me that she hosted an annual gay nightlife event, The Gay Bar People’s Ball, where all of the movers and shakers of NYC gay nightlife would congregate and receive awards. “It was an event that was well known and a big deal,” he said. In Sam Bassett’s film, DeLarverie said that she continued to sing at benefits for battered women and children, remarking “Somebody has to care. People say, ‘Why do you still do that?’ I said, ‘It’s very simple. If people didn’t care about me when I was growing up, with my mother being black, raised in the south.’ I said, ‘I wouldn’t be here.'” What does the future hold for DeLarverie? Cannistraci told me that she is currently in the process of petitioning for legal guardianship of DeLarverie and hopes to move her into a brighter, more modern nursing home with a larger staff and activities for the residents — and one where a friend of DeLarverie’s already resides. “She was a protector of the community, and [her situation] is heartbreaking,” she said. [...] DeLarverie’s situation is, unfortunately, not unique, and it highlights some of the issues faced by gay and lesbian seniors. It is unclear whether DeLarverie has no surviving family members or whether she has surviving family members but simply lost touch with them over the years. Many elders become isolated from their families, either because of family disapproval or because they moved away from their families to a big city with a large gay and lesbian population, thereby becoming out of sight and out of mind. If they do end up in a retirement home or nursing home, there is also the issue of whether other residents will have a problem with their sexual orientation. Furthermore, in many states, same-sex partners cannot be legally bound, and if there is no next of kin, one can end up being a ward of the state. If the Rosa Parks of the gay community can end up in a nursing home among strangers like other forgotten elderly men and women, it is certainly a wake up call.

he proposed to a woman, she said yes. the priest at the church he worked at got suspicious and started digging into his identity, and discovered Magnus was not AMAB.

Magnus was sentenced to 8 days in prison for crossdresser and unlawful proposal (because he was considered a woman, and he proposed to ”another” woman). the chances of survival were slim, due to disease, cold and famine.

we have records of his existence. we know where he was born and where he moved, that he was a musician and the first person that was assigned female at birth to work as a cantor in Sweden. we know he would be considered a trans man in today’s terminology. we know he was sentenced to prison for it, and that the conditions were very harsh and many people died while incarcerated.

either you are a transphobe and don't care if we live or we die or you do and you should be making an effort to include us. and that means getting more comfortable with ambiguity and nuance around trans people and their relationships to patriarchy and gender oppression. and that includes trans men and masculinity/manhood in general!!!!!!!!!!!!!!!!!!! there is no way around this

And of course, the police are claiming "no foul play" in Murry's death.

And when that happens, whether it's garbage takes about trans people, or ace people, or nonbinary people, or neopronouns, or he/him lesbians, or bi women with boyfriends, or furries, or *what the fuck ever*- remember-

You do not need to quibble over the details. You do not need verbally spar on every hill that dipshits want to die on.

Just stop and ask- hey, does this fucking matter?

Does it matter if some queer people do _____? Does it cause any actual, measurable, material harm? Is this *actually* a problem? Be specific. Beyond just 'it makes me uncomfortable' and 'but that doesn't make sense' - does it actually *matter*?

Because if the answer is no, then who the fuck cares?

I don't care if something is confusing, or illogical, or weird, or makes you uncomfortable. Does it actually harm anyone? No? Then mind your fucking business.

Its not your responsibility to Lincoln-Douglass debate every overzealous puritan and under-informed tween on the complex nuance and inherent political context of the queer experience. Focus on what matters . Ask them what, if any, harm does ____ actually do, and THAT is all you need to address. (Oh you wanna defend ___ spaces? Which spaces specifically? What are you worried about happening? Oh is ____ normalizing ____? Does it? Does that...matter?)

Because even if other people dont like it, Queer People will continue to be weird, messy, confusing, contradictory, illogical, and strange as we all do our fucking best to be ourselves as best we can be. The way we survive and grow and thrive is by giving each other the grace and space to do so, whether or not we deeply, logically resonate with whatever others have going on.

And we don't talk shit about each other. We don't take pot shots at the queers who are queerer than we are. Throwing other queer people under the bus has never made things better.

So. Circle the wagons, close the ranks, and get comfortable rubbing elbows with people who are, you know, freaks and weirdos.

It's also just inaccurate, if you mean "has a dick" just say "has a dick" its literally more accurate, a lot of trans men have dicks and a lot of trans women don't, a lot of nonbinary people have a dick and a lot don't. you're not being inclusive by erasing what people actually are in favor of defining them by what they were forced to be.

"But you can't complian about getting misgendered if you're wearing that!!!!" Who said anything about them complaining?

"But what about dysphoria!?" You don't need dysphoria to be trans, and some people like wearing feminine stuff.

"But doesn't that defeat the whole point?" If a cis guy wore feminine stuff, people would congratulate them on breaking away from gender norms, but if a trans guy does it, it's wrong? (By people, I mean those who cheer on gnc cis, people but turn around and accuse gnc trans people as being "fakers")

Same goes with gnc transfems, gnc trans people aren't faking being trans

im anti-exclusionary and i think its bad to gatekeep queer identities & queerness as a whole.