In Remembrance Of The Stonewall Riots: The Lasting Impact On The LGBTQ+ Community 0 1168

June 28th, 1969, at approximately one-twenty amidst the twilight, hallmarks the commencement of the notorious Stonewall Riots, a pinnacle of the LGBTQIPA community’s historical preeminence and influential evolution.

Julia Diana Robertson, a contributor to the Huffington Post, publicized a biographical column to the Huffington Post Women subsection, limelighting the unheralded and underrepresented narrative of Stormé DeLarverie, the lone starburst that enkindled the supernova of instrumental occurrences to the lesbian, gay, bisexual, and transgender macrocosm.

An indigenous to New Orleans, Louisiana, DeLarverie was a biracial “butch lesbian” and an entertainer at the Stonewall Inn, an LGBTQ+ nightspot instituted upon Christopher Street of the Greenwich Village within Manhattan, New York City, New York.  The foundational law enforcement blitzkrieg was legally warranted in consequence of miscellany violations, inclusive of “rum-running”, or distributing alcohol sans licensure.  A Detective Charles Smythe and Deputy Inspector Seymour Pine materialized at the double doors of the establishment alongside a quartet of plainclothes and a twosome of uniformed police officers, betokening, “Police!  We’re taking the place!”

With reference to the preceding Huffington Post chronicle, “The Stonewall Inn was owned and operated by the Mafia.  They checked through a peephole before you could enter, and if you weren’t gay, you weren’t getting into the club.  When police officers would barge in, it meant trouble.  Back then, cross-dressing was illegal and you could be arrested for not wearing a certain number of ‘gender-appropriate’ articles of clothing.”

Therefore, the LGBTQ+ community was fundamentally and justifiably dubious of law enforcement and their convention of earmarking the former’s lounges, the lion’s share of which had been terminated.

DeLarverie was purportedly pugnacious with sundry police officers, provoking her ultimate arrest.  However, upon blazoning that her metallic handcuffs were mangling her wrists, an aforementioned police officer battered her with a billyclub.  With sanguine blood cascading down her head, DeLarverie persevered within her belligerence, shrieking, “Why don’t you do something?!” to the environing spectators.  As she was hefted into the rear of a paddywagon, the ticking time-bomb of the nightlife milieu detonated.

“It was a rebellion, it was an uprising, it was a civil rights disobedience — it wasn’t no damn riot,” DeLarverie has since denounced in rejoinder to the denomination of the legendary exploit.

Copper pennies and glassware were catapulted at law enforcement by the estimated two hundred and five individuals who were attendees to the Stonewall Inn’s merriment the concurring eventide.  As the confrontational congregation and noncompliance metastasized, the police officers were impelled to shelter themselves inside of the architecture itself, a duo of them wounded from the fracas.

Michael Fader, a Stonewall Inn patron, summarized the crux of atmosphere in his recount:

“We all had a collective feeling like we’d had enough of this kind of shit.  It wasn’t anything tangible anybody said to anyone else, it was just kind of like everything over the years had come to a head on that one particular night in the one particular place, and it was not an organized demonstration… Everyone in the crowd felt that we were never going to go back.  It was like the last straw.  It was time to reclaim something that had always been taken from us…. All kinds of people, all different reasons, but mostly it was total outrage, anger, sorrow, everything combined, and everything just kind of ran its course.  It was the police who were doing most of the destruction.  We were really trying to get back in and break free.  And we felt that we had freedom at last, or freedom to at least show that we demanded freedom.  We weren’t going to be walking meekly in the night and letting them shove us around—it’s like standing your ground for the first time and in a really strong way, and that’s what caught the police by surprise.  There was something in the air, freedom a long time overdue, and we’re going to fight for it.  It took different forms, but the bottom line was, we weren’t going to go away.  And we didn’t.”

The solitary photograph to document the turbulent mayhem of that summertime nightfall encapsulated the vagabond adolescence who laid their heads to slumber within the neighboring Christopher Park.

A black and white photograph showing the backs of three uniformed police officers and a man with short-cropped hair in a suit pushing back a crowd of young men with longer hair dressed in jeans and contemporary clothing for the late 1960s, arguing and defying the police; other people in the background on a stoop are watching
Photo Courtesy of the New York Daily News

In a Mattachine Society newsletter—a civil and sociopolitical equality affiliation for LGBTQ+ males, spearheaded by Henry “Harry” Hay Jr. and an assemblage of Los Angeles companions within 1950—an alternative interpretation of the essence of and vindication for the Stonewall Riots was rendered: “It catered largely to a group of people who are not welcome in, or cannot afford, other places of homosexual social gathering… The Stonewall became home to these kids.  When it was raided, they fought for it.  That, and the fact that they had nothing to lose other than the most tolerant and broadminded gay place in town, explains why.”

Therefore, the foregoing person non gratas—the gay “street kids,” “flame queens,” and “hustlers”—were allocated with the allegiance of launching rubbish containers, the rubbish itself, stones, and bricks at the construction, demolishing windowpanes.  Furthermore, they are accredited with plundering a parking meter to harness as a battering ram against the entrance.

The succeeding pandemonium is depicted in accordance with Wikipedia as, “The mob [lighting] garbage on fire and [stuffing] it through the broken windows as the police grabbed a fire hose.  Because it had no water pressure, the hose was ineffective in dispersing the crowd, and seemed only to encourage them.  When demonstrators broke through the windows—which had been covered by plywood by the bar owners to deter the police from raiding the bar—the police inside unholstered their pistols.  The doors flew open and officers pointed their weapons at the angry crowd, threatening to shoot.  The Village Voice writer Howard Smith, in the bar with the police, took a wrench from the bar and stuffed it in his pants, unsure if he might have to use it against the mob or the police.  He watched someone squirt lighter fluid into the bar; as it was lit and the police took aim, sirens were heard and fire trucks arrived.  The onslaught had lasted [forty-five] minutes.”

Sylvia Rae Rivera, an American LGBTQ+ liberation and transgender activist associated with the stardom of Marsha P. Johnson, and drag queen herself, reminisced upon the circumstances, “You’ve been treating us like shit all these years?  Uh-uh.  Now it’s our turn!… It was one of the greatest moments in my life.”

With the Stonewall Inn a fervent inferno, the Tactical Patrol Force (TPF) of the New York City Police Department (NYPD) responded to the anarchic panorama to retrieve the police officers safeguarded inside.  Reportedly, the afflictions were comprised of a lacerated eye and contusions from airborne debris.

Robert “Bob” Kohler, a pioneer of LGBTQ+ equal opportunity, and a familiarized animal rights activist, was ambling with his canine by the Stonewall Inn when he was acquainted by the turmoil.  Upon the ingress of the TPF, Kohler illustrated, “I had been in enough riots to know the fun was over… The cops were totally humiliated.  This never, ever happened.  They were angrier than I guess they had ever been, because everybody else had rioted… but the fairies were not supposed to riot… no group had ever forced cops to retreat before, so the anger was just enormous.  I mean, they wanted to kill.”

As the tactical officers formulated a phalanx—”a body of troops or police officers, standing or moving in close formation”—a cavort akin to the Radio City Music Hall Rockettes’ rollick instigated throughout masses as an endeavor at contemptuous mockery, a tune to the melody of “Ta-ra-ra Boom-de-ay” being chorused, the lyrics incorporated of, “We are the Stonewall girls / We wear our hair in curls / We don’t wear underwear / We show our pubic hair!”

Image result for stonewall riots art
Photo Courtesy of Q Spirit

Participants have relayed the bittersweet sentiments they weathered throughout this sporadic exhibition, an anonymous singleton recollecting, “The police rushed us, and that’s when I realized this is not a good thing to do, because they got me in the back with a nightstick,” and another, “I just can’t ever get that one sight out of my mind.  The cops with the [nightsticks] and the kick line on the other side.  It was the most amazing thing… And all the sudden that kick line, which I guess was a spoof on the machismo… I think that’s when I felt rage.  Because people were getting smashed with bats.  And for what?  A kick line.”

Upon the chime of the four o’clock, the insurrection presumptively dissipated, and Christopher Street was saturated with what has been previously delineated as an impenetrable, spine-chilling quietude, and an “electricity in the air.”  An additional anonymous source limned, “There was a certain beauty in the aftermath of the riot… It was obvious, at least to me, that a lot of people really were gay and, you know, this was our street.”

Thirteen rioters had been detained, an undetermined quantity were hospitalized for an assortment traumas, and four law enforcement officers were maimed. Pay phones, restrooms, mirrors, jukeboxes, and cigarette machines throughout the Stonewall Inn were annihilated, and consequently, Inspector Pine was compelled to suspend its enterprise.

Howbeit, the revolution had not yet met its curtain call.

Throughout the siege of the Stonewall Inn, Craig Rodwell—a gay rights activist and founding father of the Oscar Wilde Memorial Bookshop on November 24th, 1967, which was the leading bookstore consigned predominantly to the advertisement of LGBTQ+ wordsmiths, and was a vanguard in the development of the New York City pride demonstration—broadcasted the affair to The New York Times, the New York Post, and the Daily News.  As a result of the ensuing front-page press coverage, speculation of the grapevine was rampant—conjecture that it had been facilitated by the Students for a Democratic Society, the Black Panthers, or snowballed by “a homosexual police officer whose roommate went dancing at the Stonewall against the officer’s wishes”—and accumulations of persons frequented the site’s scorched earth.  Graffiti art was ornamented unto the fortifications of the bar, proclaiming, “Drag power”, “They invaded our rights”, “Support gay power,” “Legalize gay bars,” allegations of law enforcement looting, and—with respect to the status of the Stonewall Inn—“We are open.”

With the citation of Wikipedia, “The next night, rioting again surrounded Christopher Street; participants remember differently which night was more frantic or violent.  Many of the same people returned from the previous evening—’hustlers’, street youths, and ‘queens’—but they were joined by ‘police provocateurs’, curious bystanders, and even tourists [sic].  Remarkable to many was the sudden exhibition of homosexual affection in public, as described by one witness: ‘From going to places where you had to knock on a door and speak to someone through a peephole in order to get in.  We were just out.  We were in the streets.’

[…] ‘Sylvia Rivera saw a friend of hers jump on a nearby car trying to drive through; the crowd rocked the car back and forth, terrifying its occupants.  [Marsha P. Johnson] climbed a lamppost and dropped a heavy bag onto the hood of a police car, shattering the windshield.  As on the previous evening, fires were started in garbage cans throughout the neighborhood.  More than a hundred police were present from the Fourth, Fifth, Sixth, and Ninth Precincts, but after 2:00 A.M. the TPF arrived again.  Kick lines and police chases waxed and waned; when police captured demonstrators, whom the majority of witnesses described as ‘sissies’ or ‘swishes’, the crowd surged to recapture them.

The cessation of the lawlessness was not in attendance until four o’clock—again.

A year following the nationwide infamy, upon June 28th, 1970, the introductory Pride parade rallied.  Fred Sargeant, a lieutenant from the Stamford, Connecticut, police department, and LGBTQ+ equality activist, published to The Village Voice, “One year after the Stonewall Riots galvanized New York’s fearful gay men and lesbians into fighters, a handful of us planned our first march.  We had no idea how it would turn out.  We weren’t even certain we would be granted a permit.  And now, here we were, June 28, 1970, with people gathered west of Sixth Avenue at Waverly Place.”

Concurrent Pride parades stormed, corresponding asphalt within Los Angeles, California, and Chicago, Illinois, blueprinting decades of Pride acknowledgment for successor generations.  Even presently, within Pride Month of 2017.

To think that it originated within the ferocious fist of a black, androgynous lesbian.

Image result for storme delarverie
Photo Courtesy of Wikipedia

A lot of heads were bashed in that night, a lot of people were hurt.  But – they all came back for more … and more.  That’s when you could tell that nothing could stop us at that time, or anytime in the future.”

— Rudy; Remembering Stonewall

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A eighteen-year old staff writer for Women’s Republic—and former staff writer/associate art director for Affinity Magazine—originating from The Mitten, USA, who’s merely venturing to save the world (among alternative endeavors). Is starry-eyed by the assortment of shapes and sizes of social justice, being an unadulterated bookworm, harmonizing the occasional tune in the shower, and viewing the multitudinous seasons of Supernatural. Is essentially a local time warrior contending the cosmos one emotional codependency after another.

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