第1章
The Night That Changed Everything: When Stonewall Sparked a Revolution
In the early morning hours of June 28, 1969, what began as a routine police raid on a Greenwich Village gay bar ignited a firestorm that would transform American society forever. The Stonewall Riots marked the explosive moment when decades of oppression collided with the revolutionary spirit of the 1960s, creating the spark that launched the modern LGBTQ+ rights movement. This watershed moment has been referenced by figures from Barack Obama to Lady Gaga, who named her equality foundation after it. The events at Stonewall represent one of the most significant civil rights turning points in American history, yet the full story-with its complex web of perspectives from drag queens, homeless youth, lesbians, gay men, and even the Mafia-remains surprisingly little-known to many. Through the lens of material culture-the physical objects that witnessed history-we can piece together the kaleidoscopic truth of those fateful nights when a marginalized community finally declared: enough.
第2章
From Horse Stables to Underground Haven: The Evolution of Stonewall
The story of Stonewall begins long before the riots, with two unassuming buildings at 51 and 53 Christopher Street. Built in the 1840s as Jefferson Livery Stables, these structures housed the elegant horses that delivered high fashion to Saks & Company's elite clientele. The horses were meticulously groomed with gleaming black coats and polished hooves, reflecting the luxury they represented. By the 1930s, as automobiles replaced horses throughout New York City, the stables were converted into commercial space, reopening as Bonnie's Stone Wall-a tearoom that secretly operated as a speakeasy during Prohibition.
After Prohibition ended in 1933, the establishment became Bonnie's Stonewall Inn, a legitimate restaurant and bar hosting weddings and events. The origin of the name "Stonewall" remains somewhat mysterious. Some historians suggest it may have referenced Ruth Fuller Field's 1930 book "The Stone Wall" (written under the pen name Mary Casal), an autobiographical account of a lesbian relationship. If true, this would have been an early example of coded signaling to potential lesbian patrons.
As the 20th century progressed, Greenwich Village evolved into a haven for those living outside mainstream society. The neighborhood had been attracting LGBT people since the late 1800s, when venues like The Black Rabbit and the Slide (nicknamed the "Fairy Resort") became the first places where gay people could openly socialize. However, such freedom came with constant danger-police regularly raided gay establishments, arresting patrons who could face psychiatric institutionalization, job loss, and social rejection.
The first documented police raid on a gay establishment occurred on February 21, 1903, at New York City's Ariston Hotel, resulting in fourteen arrests and sixty detentions. Some men's names and addresses were published in newspapers, creating a powerful deterrent through public humiliation. This pattern of harassment continued for decades, with police using various tactics including entrapment. When covering such raids, newspapers typically avoided terms like "gay" or "homosexual," instead using coded language like "scores of men in various walks of life" or describing establishments as "rendezvous for vicious men."
After World War II, when women had temporarily entered the workforce to replace men serving overseas, American society aggressively reinstated traditional gender roles. Television became a powerful tool in this effort, featuring shows with white middle-class nuclear families and commercials for kitchen appliances. This period coincided with the Red Scare, when anyone considered different or nontraditional risked being labeled communist-including gay people. The consequences for homosexuality escalated sharply: arrest, psychiatric hospitalization, job loss, housing discrimination, and public exposure became common threats.
第3章
Fighting Back: The Birth of Organized Resistance
By 1950, anti-gay sentiment had reached a fever pitch, with many gay people internalizing society's negative messages about them. Harry Hay, a veteran of labor movements and Communist Party activism, recognized the need for organized community resistance. Along with friends Rudi Gernreich, Chuck Rowland, Bob Hull, and Dale Jennings, Hay gathered in Los Angeles to form the Mattachine Society-the first homophile organization in the United States.
Named after medieval Italian court jesters who spoke truth while wearing masks, the Mattachine Society aimed to tell the truth about gay people and celebrate their existence rather than hide it. As the Red Scare intensified, however, the organization became increasingly conservative, requiring members to use pseudonyms and dress conventionally to gain mainstream acceptance. This conservative shift led the original founders, including Hay, to resign in May 1953.
Around the same time, Del Martin and Phyllis Lyon, who became a couple in 1952, founded the Daughters of Bilitis (DOB) in October 1955 with other lesbian couples. Initially conceived as a social club where women could safely dance together, the organization quickly evolved under Martin's leadership to focus on educating others about lesbians and promoting self-acceptance. Their obscure name, inspired by Pierre Louys's collection of lesbian poetry "The Songs of Bilitis," helped maintain discretion while still allowing lesbians to find them. By 1959, DOB had chapters across the United States.
Despite these organizing efforts, harassment continued. In San Francisco, despite 1951 ordinances allowing gay people to legally assemble in public places, Mayor George Christopher launched a campaign to shut down gay bars. On September 14, 1961, police raided the Tay-Bush Inn, arresting 103 people and publishing their names, addresses, and employers in the San Francisco Examiner. This raid backfired when the San Francisco Chronicle criticized the mayor, and drag performer Jose Sarria ran for the Board of Supervisors, demonstrating the potential power of the gay vote.
Frank Kameny emerged as another pivotal figure in this era. Born in 1925 to Jewish parents, he earned a doctorate in astronomy from Harvard and landed a job with the U.S. Army Map Service in 1957. When the Army discovered his arrest record from a minor incident at a San Francisco bus terminal, they fired him and banned him from government employment. This radicalized the 33-year-old scientist, who devoted the rest of his life to activism without ever holding another paid job.
In 1960, Kameny and Jack Nichols cofounded the Washington D.C. chapter of the Mattachine Society. Breaking from the organization's secretive tradition, they organized the first White House picket in April 1965, where gay people publicly affirmed their identity for the first time in American history. Kameny later coined the slogan "Gay Is Good," inspired by the "Black Is Beautiful" movement, creating the first positive affirmation for the gay community.
第4章
Early Rebellions: The Forgotten Uprisings
While Stonewall is often cited as the first instance of LGBTQ+ resistance to police harassment, several important earlier rebellions have been largely overlooked in mainstream history. In May 1959 at Cooper's Donuts in Los Angeles, police attempted to arrest five patrons whose gender presentation didn't match their IDs-a common harassment tactic. Bystanders fought back by throwing coffee cups and utensils, forcing officers to flee without their arrestees.
A more significant incident occurred at Gene Compton's Cafeteria in San Francisco's Tenderloin district. The 24-hour establishment was one of few places where drag queens could gather openly, but management routinely called police to remove them. After Vanguard, a group of gay youth and drag queens, protested outside Compton's in July 1966, tensions escalated. One August morning, when police arrived, a drag queen threw coffee in an officer's face, igniting a riot. Patrons threw dishes and furniture, smashed windows, lit a newsstand on fire, and fought back with purses and high heels. The riots continued the next night.
Another important pre-Stonewall rebellion occurred on New Year's Eve 1967 at the Black Cat Tavern in Los Angeles. Undercover LAPD officers attacked as men exchanged midnight kisses, arresting two men for kissing and beating numerous patrons-one bartender so severely he required hospitalization. The gay community responded with unprecedented organization. PRIDE (Personal Rights in Defense and Education) organized protests against police brutality, with demonstrators gathering outside the Black Cat Tavern carrying signs and chanting. This event led to the creation of The Advocate, which became one of the most widely read LGBT magazines worldwide.
In New York, the Mattachine Society challenged discrimination through a different tactic. On April 21, 1966, Dick Leitsch, Craig Rodwell, and John Timmons conducted a "sip-in" to challenge the State Liquor Authority's prohibition on serving drinks to known or suspected gay people. With reporters in tow, they visited several bars, announcing they were homosexuals and ordering drinks. When the bartender at Julius' Bar refused service, the moment was captured in an iconic photograph that generated media coverage and forced officials to address the discriminatory policy.
第5章
Inside the Stonewall Inn: Mafia Management and Community Refuge
By the late 1960s, the Mafia controlled much of New York City's gay social scene, operating establishments like the Stonewall Inn as "private bottle clubs" to circumvent liquor laws. After a fire nearly destroyed the property in 1966, Tony "Fat Tony" Lauria purchased and cheaply renovated it, reopening it as a gay bar. The real power behind the operation was Matthew "Matty the Horse" Ianniello of the Genovese crime family, who paid the NYPD about $2,000 monthly to protect the establishment from raids.
The bar made money through watered-down drinks and elaborate blackmail schemes run by bouncer Ed "The Skull" Murphy, who would steal patrons' wallets and send gangsters posing as police to extort them. Ironically, Murphy later came out as gay in 1978, became involved in gay rights activism, and was honored with a block in the AIDS Memorial Quilt after his death in 1989.
Despite its unsavory management, the Stonewall Inn served as a crucial refuge for the most marginalized members of the gay community. While more "respectable" gay men might frequent better establishments, Stonewall welcomed drag queens, transgender people, effeminate young men, butch lesbians, male prostitutes, and homeless youth-those with nowhere else to go. The interior was unglamorous-plywood walls, dark lighting, a pervasive smell of stale beer-but it offered a dance floor and community when few other places would.
The connection between the gay community and cultural icon Judy Garland has often been noted in Stonewall histories. Garland, who played Dorothy in The Wizard of Oz, was beloved in the gay community of the 1950s and 60s. Her death on June 22, 1969, and funeral held the day before the Stonewall Riots, has led some to suggest that community grief contributed to the uprising's emotional intensity. The phrase "friend of Dorothy" became code for gay people, and "Judy Garland" was a common pseudonym used when signing in at the Stonewall Inn.
第6章
The Night Everything Changed: Inside the Stonewall Riots
By the 1960s, the gay liberation movement was emerging amid broader social change. The civil rights movement had been active for over a decade, with Black Power gaining momentum. Students protested the Vietnam War and advocated for free speech, while the women's movement gained strength and a vibrant counterculture questioned established norms. This atmosphere of resistance set the stage for what happened at Stonewall.
In the early morning hours of June 28, 1969, Deputy Inspector Seymour Pine led a police raid on the Stonewall Inn, expecting the routine compliance they usually encountered. Instead, as officers entered without the usual warning signal, word spread quickly about the raid, and crowds began to gather outside. When female officers called for backup after escaping through a vent, police wagons arrived, allowing the trapped officers to exit-but facing an increasingly hostile crowd.
The rebellion ignited when a "typical New York butch" lesbian fought back against police. Repeatedly escaping after being handcuffed and dragged to the paddy wagon, she was eventually hit with a nightstick when complaining about tight handcuffs. Despite bleeding, she challenged the crowd: "Why don't you guys do something?" This provocation caused the crowd to erupt. Some believe this was Storme DeLarverie, a mixed-race former circus performer and the only woman in the Jewel Box Revue drag troupe, though witnesses described the woman as white, and police reports named three different arrestees.
As tensions escalated, Craig Rodwell, a veteran activist who had participated in earlier Mattachine Society protests, led chants of "Gay Power!" Folk singer Dave Van Ronk, though not gay himself, joined the uprising when passing by, stating "anybody who'd stand against the cops was all right with me." When police barricaded themselves inside the Stonewall Inn, they dragged Van Ronk inside by his hair, where he was beaten and arrested.
In an extraordinary display of collective strength, protestors managed to uproot a parking meter from the sidewalk to use as a battering ram against police. These meters weighed between thirty and fifty pounds and were welded to galvanized pipes set in concrete. The crowd rocked the meter back and forth until someone with significant strength wrenched it free, possibly aided by nearby street construction that had already weakened the concrete.
When the elite Tactical Patrol Force (TPF) arrived in full riot gear, they encountered an unexpected response. Instead of retreating, the crowd scattered to avoid nightsticks, then regrouped behind police lines. Most remarkably, a kick line of cross-dressers formed, mimicking the famous Radio City Rockettes while singing: "We are the Stonewall girls/We wear our hair in curls/We wear our dungarees/Above our nelly knees!" This creative use of humor as resistance momentarily stunned officers, giving protestors a tactical advantage.
第7章
Beyond the First Night: The Riots Continue
The Stonewall uprising wasn't a single night's event but continued for several days. Despite extensive damage to the interior-including a broken cigarette vending machine, destroyed jukebox, and floors littered with coins, glass shards, and garbage-the Stonewall Inn remarkably reopened the very next night, enticing customers with free sodas.
Actress Margot Avery, who was ten years old during the riots, watched the events unfold from her third-floor fire escape across from Christopher Street Park. She recalls seeing flamboyantly dressed people in drag forming a kick line on the second or third night that particularly captivated her-they looked "like a huge bunch of butterflies" in brightly colored chiffon costumes, singing and dancing like uncoordinated Rockettes. Though not scared, Margot was "intrigued and horrified" that police would beat up people who looked "so pretty and so delicate."
One of the most iconic Stonewall photos was taken by Village Voice photographer Fred McDarrah on the second night, showing posed street kids in front of the Inn. Thomas Lanigan-Schmidt, wearing a dark striped shirt in the photo, was 21 at the time and remains one of the few living riot participants. Growing up poor in New Jersey, Thomas faced rejection from Cooper Union for being gay-information the school shamefully shared with his father. Living on New York's streets after that, Thomas became a Stonewall regular despite its unglamorous interior. His account captures the essence of the riots: "This wasn't a 1960s student riot... This was a ghetto riot on home turf. We were being denied a place to dance together. That's all."
第8章
Media Coverage and Community Response: Telling Their Own Story
Media coverage of the Stonewall Riots was initially limited and often derogatory. The New York Times buried two brief stories deep in the Metro section, with the first appearing on June 29 reporting only that "Hundreds of young men went on a rampage" after police raided "a bar that the police said was well known for its homosexual clientele." Most people learned about the events through word of mouth and Craig Rodwell's distributed flyers.
Rodwell, a skilled political organizer, recognized the opportunity to galvanize the gay community while witnessing the chaos at Stonewall. He and Fred Sargeant distributed leaflets in Christopher Street Park and at the Oscar Wilde Memorial Bookshop-a crucial communication method in the pre-digital era. As Sargeant noted in 2009, "The press had a bias against gays then... People were accustomed to getting leaflets, and they would read them. And Craig knew how to write them. It sounds primitive today, but in 1969 it was an effective means of communication."
Howard Smith and Lucian Truscott IV, journalists for the Village Voice, witnessed the riots firsthand from their offices three doors down. Their coverage, however, used slurs like "faggot" and "dyke," prompting angry protesters to march on their offices. The New York Daily News published a particularly offensive front-page headline story on July 9 with Jerry Lisker's article describing the riots with dehumanizing language: "Queen Power reared its bleached blonde head in revolt" and "lilies of the valley had become carnivorous jungle plants."
In the days following the riots, community members and Mattachine Society leaders posted contrasting messages on the boarded-up Stonewall windows. Dick Leitsch and Mattachine Society members distributed an article titled "The Hairpin Drop Heard Around the World" and posted a sign reading: "WE HOMOSEXUALS PLEAD WITH OUR PEOPLE TO PLEASE HELP MAINTAIN PEACEFUL AND QUIET CONDUCT ON THE STREETS OF THE VILLAGE-MATTACHINE." In stark contrast, another sign read "GAY PROHIBITION CORRUPT$ COP$ FEED$ MAFIA," representing the more radical elements emerging after the rebellion.
第9章
Birth of a Movement: From Stonewall to Gay Liberation
The Annual Reminder protest in Philadelphia on July 4, 1969, occurred just days after Stonewall, creating tension between traditional activism and new revolutionary energy. Though participants reluctantly agreed to follow the Mattachine Society's dress code and silent protest rules, two women broke protocol by stepping out of line and holding hands. When Frank Kameny tried to separate them, they refused, and Craig Rodwell publicly criticized Kameny to the press. This moment symbolized the end of an era-it was the last Annual Reminder ever held.
At a contentious Mattachine Society meeting on July 9, Dick Leitsch failed to convince activists that confrontational tactics were ineffective. That night, as the Mattachine Society took its "final breaths," the Gay Liberation Front was born. Unlike its predecessor, the GLF wasn't single-issue focused-they fought against racism, class oppression, sexism, and international oppression while supporting the Black Panthers and antiwar movement.
By fall 1969, dissatisfied GLF members Arthur Evans, Jim Owles, Arthur Bell, and Marty Robinson broke away to form the Gay Activists Alliance on December 21. Unlike the broadly-focused GLF, the GAA concentrated solely on gay and lesbian rights with formal organization using Robert's Rules of Order. Their SoHo firehouse headquarters became iconic, as did their lambda logo designed by Tom Doerr, symbolizing balance, unity, knowledge, and energy transformation.
The GAA's signature tactic was the "zap"-direct confrontations with public figures designed to embarrass and gain media attention. Their zap of Mayor John Lindsay at the Metropolitan Opera proved effective, inspiring others like Mark Segal, who famously interrupted Walter Cronkite's CBS Evening News broadcast. This led to meetings with CBS management and improved gay rights coverage.
Lesbian women found themselves marginalized in both the gay liberation and feminist movements of 1969. Betty Friedan of NOW had labeled lesbians a "lavender menace" threatening feminism, while male-dominated gay groups rarely addressed women's issues. Rita Mae Brown, fired from NOW after Friedan's comments, formed the Lavender Menace group with women from GLF. Their first action targeted NOW's Second Congress to Unite Women in May 1970, where they cut the lights, lined the aisles in lavender "LAVENDER MENACE" t-shirts, and distributed their manifesto "The Woman-Identified Woman." The dramatic zap succeeded-by September 1971, NOW officially recognized lesbian rights as "a legitimate concern for feminism."
第10章
The First Pride: Christopher Street Liberation Day
Rather than continuing the formal Annual Reminder protests at Independence Hall, Craig Rodwell proposed commemorating the Stonewall riots with a new march. With his partner Fred Sargeant and friends Ellen Broidy and Linda Rhodes, they drafted a resolution for the Eastern Regional Conference of Homophile Organizations in November 1969, proposing "CHRISTOPHER STREET LIBERATION DAY" without dress codes or age restrictions.
Brenda Howard, often called the "Mother of Pride," served as liaison between the Gay Liberation Front and the Christopher Street Liberation Day Committee while working tirelessly on practical tasks-making calls, distributing flyers, and raising funds. Howard suggested the weeklong series of events leading to the march and was first to call it "Pride." As an openly bisexual and polyamorous woman in the 1970s, she later co-founded the New York Area Bisexual Network and fought for bisexual inclusion in the 1993 March on Washington.
The first Christopher Street Liberation Day march began with just dozens of participants at Sheridan Square on June 28, 1970-exactly one year after the Stonewall raid. As they marched the three-and-a-half-mile route up Sixth Avenue, the crowd swelled to over two thousand people by the time they reached Sheep Meadow in Central Park. The route took them past iconic New York landmarks including Macy's, Herald Square, Bryant Park, the New York Public Library, and Radio City Music Hall-a dramatic contrast to the secrecy and pseudonyms gay people had relied on just years earlier.
Fred Sargeant, Craig Rodwell's partner, was the only person with a bullhorn at the march, leading chants throughout the entire route. Organizers wore bright orange armbands with "CSLD" initials and were prepared to handle potential police harassment. Despite the crowd growing to over two thousand participants, the march and subsequent "gay be-in" at Central Park remained peaceful with no police intervention.
第11章
Legacy and Continuing Struggles: From Stonewall to Today
By 1973, the annual Christopher Street Liberation Day parade revealed deepening fractures within the movement. Gay men dominated the scene while lesbians and drag queens felt marginalized. These tensions erupted when Sylvia Rivera fought her way to the microphone despite attempts to block her. In her famous "Y'all Better Quiet Down" speech, Rivera confronted the crowd about their neglect of incarcerated LGBTQ people who wrote to STAR (Street Transvestite Action Revolutionaries) for help. She passionately described her own experiences of violence, homelessness, and discrimination while fighting for gay liberation, calling out the movement's middle-class whiteness and demanding recognition for the most vulnerable.
Ten years after Stonewall, Bruce Voeller of the National Gay Task Force secured funding from philanthropist Peter Putnam to create a public memorial. Eventually heterosexual artist George Segal created "Gay Liberation," featuring four white-finished bronze figures-two standing males and two seated females. While one casting was installed at Stanford University (facing repeated vandalism), the New York casting was finally unveiled in Christopher Street Park in 1992. The monument remains controversial, sparking debates about representation, the artist's sexuality, and racial diversity-in 2015, activists painted two figures' faces brown and added feminine accessories to protest the whitewashing of Stonewall's history.
Through collaborative efforts between preservation groups and LGBT organizations, the Stonewall area gained increasing recognition: first added to the National Register of Historic Places in 1999 (the first LGBT site to receive this designation), then named a National Historic Landmark in 2000, and declared an official New York City Landmark in 2015. Following community advocacy, President Barack Obama designated the Stonewall National Monument on June 24, 2016-the nation's first National Monument honoring LGBT history. The dedication came just two weeks after the Pulse nightclub shooting in Orlando, giving the monument's establishment even deeper significance.
The original Stonewall Inn at 51-53 Christopher Street closed in fall 1969, months after the riots. Over the next two decades, the space housed various businesses including a bagel shop, shoe store, and Chinese restaurant. In 2007, three investors acquired and renovated the business, reopening it as a gay bar that remains in operation today. While offering typical gay bar entertainment like drag shows and karaoke, it stands unique as the birthplace of the modern LGBT rights movement-the place where a community found its voice and power, proving that once an entire community comes out of the closet, there's no turning back.
Since the riots and subsequent liberation movement, LGBT people have achieved unprecedented visibility and rights, including marriage equality-a stark contrast to the 1950s when they faced imprisonment, job loss, and psychiatric "treatment." Yet significant challenges remain: no federal employment protections exist for LGBT people in many states, housing discrimination persists, conversion therapy continues for minors in some states, transgender people face systemic discrimination, and racial marginalization within the community continues. The legacy of activists like Craig Rodwell, Frank Kameny, Marsha P. Johnson, Sylvia Rivera and countless others reminds us that social change requires organization, agitation, and fighting for what's right-a lesson as relevant today as it was that hot June night in 1969.
