u/LunarHawk7

An Abbreviated History of Sexual Persecution

An Abbreviated History of Sexual Persecution

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Buried Wounds

I’ve always wondered why gay men attach themselves to the LGBTQ label so fiercely. The label gets widely celebrated for treating distinct groups as a monolith, and yet, people blindly go along with it. LGBTQ as a marker has not united gender and queer minorities — It has erased the history, suffering, and identity of gay men. The idea that they all share the same collective burden has always bothered me. Gay men have always borne the brunt of hate and abuse. This post is an abbreviated history of the oppression that gay and bi men have suffered throughout history.

Paragraph 175 and The Nazi Obsession with Motherhood

Kinder, Küche, Kirche — children, kitchen, church

One of the most stark examples of this contrast took place in Nazi Germany of all places. The housewife and mother occupied a central place in Nazi ideology. The regime believed that Germany’s future depended on the rising birthrates of Aryans. Women had innate value in being a mother and housewife, with the state encouraging them to marry early, have larger families, and devote themselves to raising children for the Nazi state. This ideal was pitched through the slogan Kinder, Küche, Kirche,(“children, kitchen, church”), which really emphasized the role all women were meant to play in German society. It’s already known that humanity has a pro-female/anti-male bias, but due to this added ideological layer, gay men and lesbian women were treated very differently.

>The Nazis did not systematically prosecute or persecute lesbians solely because of their sexuality. Under the Nazi regime, there was no official law or policy prohibiting sexual relations between women. This is unlike the case of gay men. The Nazi regime saw lesbians, first and foremost, as women.

>The Nazis believed that German women had a special task to perform: motherhood. According to Nazi logic, lesbians were women and should thus be mothers. They had a responsibility to give birth to racially pure Germans, called “Aryans”

>The Nazis did not create any separate policies that singled out lesbians as a problem for Aryan procreation. Their reasoning drew on widespread attitudes about the differences between male and female sexuality. The Nazis concluded that Aryan lesbians could easily be persuaded or forced to bear children.

Policemen stand outside the shuttered Eldorado nightclub, long frequented by Berlin’s gay community. The establishment was shut down, and plastered with Nazi posters on it’s windows. Berlin, Germany 1933

However, gay men were not let off the hook. The Nazi’s carried out their targeting of gay between 1933 and 1945. Their campaign specifically went after men who had sexual relations with other men. Paragraph 175 of the German criminal code was one of the Nazi regime’s chief instruments for the persecution of gay men. Originally enacted in 1871 as a means to formally criminalize sexual relations between men, the law was dramatically expanded by the Nazi’s in 1935. The definition of the code was broadened to the point that even the mere suggestion of same sex desire in men could be held under punishable homosexual conduct. This revision removed the need to any prove sexual intercourse, which allowed authorities to prosecute men solely on intent, correspondence, or even gestures. The strengthened law fueled an unprecedented number of arrests throughout Nazi Germany, with approximately 100,000 men investigated, around 50,000 convicted under paragraph 175, and thousands sent to concentration camps. Once at camp, gay men were forced to wear pink triangles meant to identify and subject them to further abuse.

>In the mid- to late 1930s, the police raided bars and other meeting places that they believed to be popular with gay men. The police set up cordons around bars or other locations, and questioned anyone who seemed suspicious. Some men caught up in raids would be released if there was no proof against them. Those whom the police deemed guilty would be tried for violations of Paragraph 175 or, in some cases, sent directly to a concentration camp.

>Police raids were public and high-profile displays in the Nazi campaign against homosexuality. Through raids, the police threatened and intimidated gay communities and individuals. However, raids were not particularly effective. They were not the primary means through which the police tracked down men for alleged violations of Paragraph 175.

>The Kripo and the Gestapo relied on tips or denunciations from the public to gather information about men’s intimate lives and uncover potential violations of Paragraph 175. A neighbor, acquaintance, colleague, friend, or family member could inform the police of their suspicions. The language people used in denunciations makes it clear that these Germans tended to agree with Nazi attitudes towards homosexuality. Denouncers referred to those they denounced as “effeminate,” “unmanly,” and “perverse.” Unlike raids, denunciations were a very effective tool of repression. These acts resulted in perhaps tens of thousands of arrests and convictions.

Gay male prisoners at the concentration camp at Sachsenhausen, Germany, wearing the pink triangle on their clothing to identify them. December 19th, 1938

The Buggery Act of 1533

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The Buggery act of 1533 marked the beginning of centuries of state sponsored persecution of gay men in England. Passed by Parliament during King Henry VIII’s reign, it made sex between men punishable by death up until 1861. That’s nearly three hundred and thirty years where being a gay man in England could result in death.

>It was the country’s first civil sodomy law. While anyone could technically be convicted under the act, it was same-sex convictions that were the most common.

That’s an important distinction to make. It was the country’s first sodomy law, so on paper the letter of the law was broad, but in reality, it directly targeted gay men. The focus on anal intercourse made it a gendered law in everything but name, same sex relationships between women were never criminalized under English law. Again, that’s over three hundred years of oppression that gay men exclusively faced for immutable traits they had no control over. Unfortunately, the oppression still persisted long after this.

The Labouchere Amendment of 1885

In 1885, homosexuality was only illegal in accordance with the act buggery. However, this changed when parliament member Henry Labouchere introduced an amendment that made any act of “gross indecency” between two men, whether in public or private, a criminal offense. The law did not define “gross indecency”, which allowed courts to interpret them broadly and prosecute a wide range of consensual activity between males.

>Introduced by Henry Labouchere, Section 11 of the Criminal Law Amendment Act 1885 made ‘gross indecency’ between men a crime for the first time with a punishment of imprisonment of at least two years with or without hard labour.

>In effect the crime of ‘gross indecency’ could be interpreted in many ways, and meant that any intimacy and/or sexual activity between men, in public or private, was criminalised. In practice the law was used broadly to prosecute intimacy between men when the act of sodomy could not be proven.

>It eventually became known as the Blackmailer’s Charter. Similar gross indecency laws were also later enacted in British colonies across the globe.

>Oscar Wilde and Alan Turing were among the many convicted under section 11

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Oscar Wilde (1854-1900) was a famed Irish poet, novelist, and playwright. Wilde was renowned for his sharp wit, brilliant plays, and unfortunately, his tragic life. He was one of the main voices of the 19th century Aesthetic movement, which believed that art should be created for it’s beauty alone.

>Oscar Wilde, the renowned playwright and literary figure, was convicted of gross indecency on May 25, 1895, in a landmark case that reflected the repressive attitudes towards homosexuality in Victorian England. His relationship with Lord Alfred “Bosie” Douglas drew public attention and ultimately led to legal battles, spurred by Bosie’s father’s attempt to damage Wilde’s reputation. Wilde’s legal battles began with a libel suit against Douglas’s father, which sought to defend his honor but instead exposed him to scrutiny and accusations of sodomy.

>The trials garnered immense media attention, with sensationalist journalism portraying Wilde as a figure of immorality. Despite a hung jury in his first trial, the Crown pursued a second trial, resulting in Wilde’s conviction and a sentence of two years of hard labor. His imprisonment was marked by harsh conditions and isolation, during which he reflected on his life and relationships, ultimately penning “De Profundis.” After his release, Wilde lived in obscurity in Paris until his death in 1900, leaving behind a complex legacy.

The imprisonment destroyed Wilde’s health, bankrupted him, and sent him into a deep depression. he died three short years after his release from imprisonment.

>Because Wilde’s reputation in London was disgraced and his name was forever tainted by the vicious character assassination performed both by the court and the newspapers, he traveled immediately to Paris after his release on May 19, 1897. He was never again allowed to see his two sons, and all but the most devoted of his friends abandoned him. Wilde lived in destitute poverty and isolation in a Paris hotel, where he died on November 30, 1900; he was only forty-six years old.

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Alan Turing (1912-1954) was a pioneering British mathematician, computer scientist, and crypt analyst who is widely considered to be the father of modern computer science and artificial intelligence.

>The posthumous royal pardon granted to war-time code breaker and computer pioneer Alan Turing was a long overdue attempt to put right a grave injustice. Turing had been convicted of homosexuality in 1952, under the same nineteenth century ‘gross indecency’ law that sent Oscar Wilde to prison in 1895.

>Given the option of jail or chemical castration, he chose the latter. The hormonal treatment – similar to the ‘cure’ devised by the Nazi doctor, SS Carl Vaernet – caused Turing horrendous physical and mental distress; including impotency, breast development and depression. He committed suicide two years later, at the age of 41.

>Turing was not alone. An estimated 50,000 men were convicted under the same law during the twentieth century, and a further 50,000 were convicted under other anti-gay laws – making a total of 100,000 convictions. Many were jailed.

>Some were also subjected to chemical castration or to so-called ‘aversion therapy’ – the infliction of electric shocks or drug-induced nausea while they were shown naked male images.

Turing lost his government security clearances he had earned over the course of his decorated career, and was unable to continue his work. He was found dead in his bed, next to a partially eaten apple by his housekeeper on June 8th 1954. The cause of his death was due to cyanide poisoning the day before, and had officially been ruled a suicide. These men helped shape society by transforming literature, launching the digital age, and becoming enduring symbols opposing state-sanctioned homophobia.

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u/LunarHawk7 — 6 days ago

A Clinical Dissection of Traditional Conservatism

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How Manhood Became Servitude

Traditional Conservatism claims to love men. It tells them they are strong, necessary, protective, responsible---the backbone of the family and the foundation of society. But beneath the praise is a less flattering proposition: a man's value is dependent upon his usefulness. He is expected to provide, protect, work, endure, succeed, suppress his weaknesses, and ultimately sacrifice himself when the situation demands it. These burdens are rarely presented as burdens; instead they are dressed up as honor, responsibility, masculinity, and tradition. This post is an attempt to strip away that romanticism and examine traditional conservatism as one would examine a body on an operating table: carefully, coldly, and without sentimentality. What happens when the ideology that claims to honor men is examined not by the esteem it promises them, but by the burdens it places upon them?

I. The First Incision --- The Masculinity Trap

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A slave collar placed upon the necks of men

Traditional conservatism does not simply tell men how to behave; it teaches them what parts of themselves they must destroy in order to become acceptable men in the eyes of society. From childhood, boys learn that vulnerability is weakness, dependence is shameful, emotions must be controlled, and suffering should be endured rather than expressed. They are taught to measure themselves by their usefulness: how much they can earn, how much they can carry, how well they can protect others, and how little they need in return. The ideal man is expected to be strong when he is frightened, silent when he is hurting, productive when he is exhausted, and self-sacrificing when his own needs conflict with someone else's. Masculinity turns normal human needs into evidence of failure.

A man who needs help is weak. A man who cannot provide is inadequate. A man who refuses violence or danger is cowardly. A man who breaks under pressure is told to become stronger rather than asking why he was expected to carry so much in the first place. This is not merely a collection of harmless traditions; it is a system that teaches men to distrust vulnerability, suppress themselves, and prove their worth through suffering. So that being said, the first thing that must be placed on the operating table, then, is masculinity itself: the idea that a man must become harder, quieter, more useful, and more disposable in order to gain access to his humanity.

The Pathology of Masculinity

To understand the pathology, masculinity has to be separated from maleness itself. Being male does not inherently require a man to be stoic, dominant, self-sacrificing, or financially responsible for everyone around him. Those expectations have to be taught, reinforced, and justified. This is where traditional conservatism becomes important. It provides the ideological framework through which these expectations are expressed as natural, necessary, and inevitable. The roles it places on men are presented as timeless and indispensable: men provide, men protect, men endure, men lead. What could otherwise be a personal choice becomes a social expectation, and that expectation becomes part of a man's identity. Masculinity takes what a man is capable of doing and turns it into what he is obligated to do. The "stronger", more capable, and more dependable he is considered to be, the more society can demand from him.

The breadwinner role is one of the clearest examples of how masculinity turns men into providers first and people second. Trad-cons place the woman at the center of the family unit: the home, the children, and the emotional life of the household are organized around her role. The man, by contrast, is pushed outward. His place is in the workforce, earning the money that allows the household to function. He becomes the workhorse provider, expected to work, earn, protect, and endure so that everyone else can remain secure. This is treated as the natural division of labor, but the burden falls heavily on the man. His exhaustion does not cancel his responsibility. His financial struggles do not relieve the expectation. His need for support does not make him exempt from providing it. Masculinity makes his ability to earn into an obligation, while the traditional family structure makes that obligation necessary to sustain the household. The result is a deeply unequal expectation: the woman is given a central place within the family, while the man is defined by what he can bring into it. He is valued for his usefulness, measured by his productivity, and expected to sacrifice his own well-being to keep the family running. The breadwinner is therefore not simply a husband with a job; he is a man whose economic output has been turned into a condition of his worth.

II. The Family Unit --- How The Provider Was Made

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How did these expectations become institutionalized?

The "traditional" family did not descend from some timeless blueprint. It emerged from changing economic conditions and was eventually elevated into an ideal. For much of human history, the household was the center of production. Families farmed, raised animals, produced food and clothing, traded goods, and worked together to survive. The modern separation between the person who earns the household income and the person who maintains the household developed alongside the expansion of wage labor and industrialization. As productive work moved increasingly into factories, workshops, offices, and other workplaces, the household was reorganized around a sharper division between economic production and domestic life. Among the growing middle class, a new ideal began to take shape: the wife remained at home while the husband earned enough money to support the family. The ability to keep a woman outside the wage economy became a sign that the household had achieved a level of prosperity in which her earnings were no longer needed. What had once been largely a privilege of wealth became the increasingly dominant model of family life.

However, removing one adult from the responsibility of earning an income does not remove the need for an income. It just transfers that responsibility onto someone else. The housewife ideal therefor produces its necessary counterpart: the provider. The husband was expected to enter the labor market, sell his labor, provide the household's income, and absorb the economic risks that came with that responsibility. In Marxist terms, men effectively became the proletariat of the household, while women occupied the position of the bourgeoisie, seizing control over the home. His labor financed the home in which she was expected to remain. His paycheck became the foundation of the family's security, while his willingness to earn became a measure of his worth as a man. This was not merely a division of economic obligation: she was released from the necessity of earning; he was bound to it.

This is the part of the "traditional family" that deserves to be scrutinized the most. The man was told that providing was his privilege while being given almost no freedom to refuse it. He was expected to work through exhaustion, economic uncertainty, dissatisfaction, and personal sacrifice because other people depended upon his income. His value became tied to his usefulness, and his usefulness became tied to his ability to produce. A woman being told that she belongs at home invariably creates the man who is told that he belongs at work. Trad cons celebrate the first half of that arrangement while never caring about what the second half of that equation meant for men. The result is an ideology that calls itself complimentary by assigning one sex greater freedom from economic necessity and the other greater responsibility for carrying it.

III. The Good Old Days --- The Price of Tradition

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What nostalgia leaves out

There is a peculiar way we remember the past. We remember the nuclear family, the respectable father, the mother at home, the man who worked hard and came home to his family. We remember the supposed "order, discipline, and certainty". What we rarely remember is what that world demanded from the men who were expected to sustain it. The "good old days" were also coal mines, steel mills, factories, logging camps, railroads, construction sites, and farms where a single mistake could mean a crushed body or premature grave. Men performed the most dangerous work in society, often because someone had to. Occupational death and injury were not abstract possibilities; they were a very real and common reality of working life. The same trad con culture that praised men for being providers also depended upon their willingness to place their bodies between their families and economic hardship. A man was expected to work regardless of how dangerous that work was because providing was not simply something he did --- it was what he was supposed to be.

And when the danger moved from the workplace to the battlefield, the expectation became even more explicit. men were conscripted, sent to war, and expected to risk their lives for their families, their communities, and their country. Generations of men were taught that courage meant accepting fear without complaint and that sacrifice was the highest expression of manhood. The masculine ideal that told a man to endure the mine shaft also told him to endure the battlefield: don't complain, don't break, don't run, and don't ask who decided that your life was the one that should be risked. War made that logic impossible to ignore. When a society needed bodies for it's wars, it exclusively demanded those bodies from men. And when those men returned injured, traumatized, or unable to work, the expectation remained that they should simply endure and resume their responsibilities.

This reality is what gets erased when tradition is reduced to a photograph of a smiling family at the dinner table. We remember the provider with his nuclear family without remembering the hazards that made providing for them a burden. Tradition did not give men authority; it gave them obligations, risks, and sacrifices --- and then taught them to regard those burdens as proof of their worth. If we are going to romanticize the past, we should at least be honest about the price of admission. The "golden age" trad-cons circle jerk over was a time where men were expected to work harder, risk more, suffer quietly, and sacrifice themselves more readily --- and society called that manhood.

IV. The Disposable Man --- The Logical Conclusion to Traditional Conservatism

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If masculinity teaches a man that his value lies in what he can provide and endure, then the logical endpoint is a society that becomes comfortable with his suffering. We have already seen the pattern in the workplace and on the battlefield: men are expected to absorb danger because they are men. But the same logic does not disappear when a man leaves the factory or the battlefield. It follows him in the courtroom, the prison, and the streets. Men are overwhelmingly represented among those arrested and incarcerated, and they are far more likely to be victims of serious violence and homicide. Yet male suffering is routinely interpreted differently from female suffering. A man's pain is always explained away as an inevitable feature of being male. The trad cons that tell men they are strong enough to endure anything are also remarkably indifferent when they actually break.

Criminal justice makes this asymmetry especially difficult to ignore. Men are more likely to receive criminal sanctions, and the ultimate expression of state punishment---the death penalty---is overwhelmingly imposed upon men. This becomes pretty disturbing when the system is constantly making mistakes. Wrongful convictions, false confessions, false accusations, unreliable evidence, and prosecutorial miscarriages do not become less irreversible because the person on the executioner's table is a man.

This is where the trad con mythology reveals its darkest corners. The man who is expected to protect others is rarely imagined as someone who needs protecting himself. The man who is expected to endure danger is less likely to inspire the same instinctive concern when he is the one in danger. The man who is expected to accept punishment, responsibility, and sacrifice becomes remarkably easy to sacrifice. From the mine shaft to the battlefield, from the prison cell to the execution chamber --- society has only ever valued a man for what he can provide and nothing else. A man's usefulness can earn him status, but it can not earn him protection or access to his humanity. And that is the final incision of this post: perhaps the most insidious promise trad-cons make to men is not the white picket fence, strongman posturing, or rose-tinted vision of the past, but the promise that their sacrifice and suffering will be valued.

V. Prognosis --- To Be Human Before Anything Else

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If traditional conservatism has taught men to measure their worth by what they can provide, endure, protect, and sacrifice, then the answer cannot simply be to redesign the same cage. Men do not need a more progressive version of the provider role, a softer version of stoicism, or a new set of expectations dressed up as liberation. They need to be allowed to step outside the role entirely. A man should be able to exist without constantly justifying that existence through usefulness. His value should not depend on his income, his physical strength, his willingness to suffer, or how much responsibility he can carry without asking for help. He should be permitted to be tired. He should be permitted to be vulnerable. He should be permitted to need someone else.

This means abandoning the idea that male independence is the highest form of dignity and virtue. There is nothing inherently dignified about suffering alone, and there is nothing shameful about receiving care. Men should be able to build friendships that are more than companionship through shared activities; relationships in which they can actually speak honestly, ask for support, and be emotionally known. They should be able to participate in their families because they want to, not because their identity demands that they finance them.

Perhaps the most radical departure from traditional conservatism is therefore also the simplest: men deserved to be loved before they have proven themselves useful. They deserve communities that do not disappear when they can no longer provide. They deserve compassion that is not contingent upon strength. They deserve relationships in which they are valued for who they are rather than what they can do. And they deserve the freedom to decide what kind of life is meaningful to them instead of inheriting a script written around obligation and sacrifice. A better future for men begins when we stop asking what a man is good for, and start asking what a man needs to live well.

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u/LunarHawk7 — 9 days ago