Sunday, July 21, 2013

1887 YOUTHFUL CRIMES AGAINST NATURE Volume 1 Issue 15 11 November 2004 Published in Salt Lake METRO

Youthful Crimes Against Nature 1887 

         In a Salt Lake Tribune Police Beat article, dated November 30, 1886, an expose’ called "The Crowd of Bad Boys" mentioned a gang of youthful hooligans. They had been charged with robbing Independence Hall, the Husband's grocery store and assaulting a Chinese man by the name of Hong Hop by hitting him in the head with a "Boot black's outfit".  These street urchins were only referred to by their last names and were probably all between the ages of ten and fourteen. Two of the youths mentioned were [Willie] Paddock and [John] Ledford, who would later be charged with “Crimes Against Nature”.  This was not Paddock's first scrape with the law. In 1884 when he was about 11 years old, a grand jury "ignored" a case "under Territorial Law" probably due to the offenders young age. 
Three boys Thomas Adamson I William Paddock and John Adamson aged 10, 8 and 12 years respectively were arrested on Saturday charged with destroying property Salt Lake Herald March 13 1881

Three years later Willie Paddock had more scrapes with the law when the salt Lake Herald wrote 23 March 1884 that he appeared again in Police Court. His father Alonzo came before the judge and complained that he would not have had to apply for bail if his son would have been treated like the others boys who had been arrested at the same time but turned loose. Mr. Paddock complained that his son was not released but kept in jail in close confinement because  "his boy did not belong to the same outfit or denomination." The city marshall however "denounced the statement of Paddock as a malicious falsehood untrue from beginning to end and grew quite eloquent in his defense." 

In November 1886 the "youthful thieves" were arrested again and came once more before   Justice Pyper. The judge "was again confronted this morning by a row of half a dozen youthful offenders rang ranging from 11 to 17 years of age their names were Dan.  Henry,  Wm. Paddock, Fred Bubbles, Norton Curtis, Arthur Curtis and Samuel Chatterdon. They were all in a dilapidated condition with unwashed faces ragged clothing and unkempt hair the youngest of the number Dan Henry was without coat, hat, or shoes having only an old patrol stockings on his feet. His parents are both dead and he lives when he is home with an aged grandmother. After the proceedings were over Henry was detained by the marshal and provided with shoes and clothing". 

The boys were accused of stealing a gold brooch, a collar button and some papers from "the house of Mrs Jane M Perry on the west side of the Jordan River. The youngest boy Dan Henry confessed the whole affair and the others others corroborated his statements. These were to the effect that at the time of the robbery in november.  Samuel Chattedon aged 17 , Dan Henry,Wm  and Mudge Paddock went over the river shooting. Two of them young Dan Henry and Wm  Paddock proposed going into Mrs Perry's house to get some food while Chatterdon was to keep guard on the outside. Mudge Paddock had nothing to do with the affair and left for home.  The boys got in through a window and helped themselves to bread and butter. Henry also appropriating the broach and button the latter of which he afterwards lost and took the former home where it was found today.  The boys then went into Mr Whittiker's orchard and helped themselves to apples.  young Chatterton  wanted the brooch  at first but concluding that if his father found it out he would get into trouble and left it alone. The next accusation was against the two Curtis boys,  Dan Bubbles,  and William Paddock. This was for breaking into Mr. John Clarks cellar and making away with a quantity of canned fruits. Bubbles and Paddock were  the ones who went inside while the other two kept a lookout.  A plea of guilty was made to this charge.  In summing up the two cases judge Pyper expressed strong regret that such a state of things existed. He then took the culprits in succession by closely catechising and explaining the wrongfulness of their course succeeded in making an apparent impression upon them each of the boys promised that henceforth he would lead an honest life and sentence was suspended during good behavior.  They were all warned however, that if they engaged in any more stealing, the suspended judgment would fall upon them to the full extent 199 days in jail and they were allowed to depart.

A later report, dated 7 January 1887, called, "A Pitiful Array of Youthful Scapegraces," (scapegrace: "graceless and good for nothing") mentioned Willie Paddock and John Ledford again, along with Dan Henry, Luzon Adams, Willie Adams, Arthur Curtis, and “George Bubbles.  They were in court for robbing a candy store and assaulting a boy. The reporter stated that the boy named “Bubbles” spent the afternoon on the court's bench "chewing gum as though his acquittal depended upon the number of times he kept his jaws moving per minute." Bubbles, in all later accounts, is referred to as “Richard Bubbles” or even “Dick Turpin Bubbles”.

The judge sentenced the youths to city jail, remarking "it was like passing judgment on babies, to sentence boys of such tender years, but nearly twenty houses had been broken into in the last few weeks, and racket had got to be stopped." Then the reported "pointed out to the readers" that in the courtroom, "the lack of Territorial House of Correction was sadly felt, for boys ought to have different treatment from adults."

"Richard Bubbles, the chewing gum, stolen money receiving fiend” pleaded not guilty wrote the same journalist. But in the follow up item, titled "Busted Bubbles", he reported, "that bold, bad, bumptious boy, Dick Turpin Bubbles, charged with acting Fagin to Ledford's Oliver Twist, next effervesced to the surface for sentencing. He burst with a loud explosion when court bound him over in $100 to the Grand Jury.” 

It is ironic that while locked up in city jail for larceny, on January 8th the jailed youths committed sodomy with another prisoner named David Prior, for which they were to be charged with a felony.  

"William Paddock, Richard Bubbles, Arthur Curtis, Dan Henry, and John Leadford on the eight day of January A.D. eighteen hundred and eight-seven at the county of Salt Lake in said Territory of Utah in and upon one David Prior feloniously did make an assault, and there and then feloniously, wickedly and against the order of nature had a venereal affair with the said David Prior and there and then feloniously carnally knew him the said David Prior, and then and there feloniously and wickedly did commit and perpetrate the detestable and abominable crime against nature."

On the 21 of January The Daily Enquirer News reported that Willie Paddock's father Alonzo Paddock petitioned the court to have his son placed in the Territorial Insane Asylum in Provo rather than have him tried in criminal court. Evidence given by his parents was that the boy had an "incendiary disposition" and was capable of committing an assault on any person while under one of his "spells" and and he has a disposition to sudden passion. He was judged insane on January 19th and sent to Provo.

In Utah’s 3rd District Court, Case 388, the youthful miscreants were indicted on 23 February 1887 by a Grand Jury for “Crimes Against Nature. “ The district court ordered the arrest of the boys with bail set at $500 each. The teenagers, already incarcerated, were brought before the judge on April 22, 1887. Richard Bubbles pled not guilty to both charges, of receiving stolen property and committing sodomy. However since the sodomy charge was the more serious of the two, and carried a greater penalty, the charges of larceny were dismissed. Because the nature of the charges was considered so heinous, all persons except the jurors were excluded from the courtroom during the examination of witnesses. The Prosecution dismissed the charges against John Leadford and Dan Henry, both whom were only about 12 years of age and thought to be not old enough to commit sodomy. Thirteen year old William Paddock, was absent from the courtroom because he "was judged insane and is confined to the Territorial Insane Asylum." The Deseret News claimed that Paddock's "utterly vile and depraved conduct was condoned by sending him to the insane asylum because there was then no reformatory in which he could be placed." 

Only Richard Bubbles and Arthur Curtis were left to bear the blunt of the prosecutor's case of Sodomy. Oddly there were only three witnesses in this case, David Prior, the complainant, City Judge George Pyper, and LeBaron Havington, who was in jail for vagrancy, and who had observed the boys committing the sexual acts with Prior. 

The newspaper journalist did not report the details of the case, saying that they were of "the most disgusting character and unfit for publication." Not wishing to offend the sensibilities of his readers, he was content to flesh out his story, by mentioning the antics of one of the witnesses, Le Baron Havington. 

This witness Havington had prepared an essay which he wanted read to the court as a "preface to this testimony". The court denied the request, but evidently the reporter was privileged to it. The composition was an account of Havington's "persecutions" which he says were prompted by malice, and that it contained "statement and scrapes of ancient history …touching upon crimes of the ancients."  The reporter mused, "Altogether the epistle was a curious affair and gave evidence of a peculiarly disordered mind." Could Havington's essay have been a defense of homosexuality and thus seen as evidence of a queer or "disordered mind"? Was that why it was not allowed read in court? The “crimes of the ancients” was certainly homosexuality and Havington, arrested for vagrancy, states that he had been maliciously  “persecuted”. 

The youthful offenders Bubbles and Curtis were found guilty “on the testimony of witness, the argument of counsel, and charge of the court”.  The jury however recommended the mercy of the court, “on account of the extreme youth of the defendants”.  Whether the two boys served any prison time for sodomy is unknown. 

When Willie Paddock was released from the insane asylum the following summer, he had an arrest warrant issued by the 3rd District Court against him. By July 22, 1887 Paddock was in the custody of the Utah County sheriff but on 1 August 1887, his mother, Cornelia Paddock and grandmother Julia Cole secured the bond of $500 for his bail and on August 5 he released. The outcome of his trial is presently unknown.

In conclusion these bad boys did not stay out of trouble for long. In 1888, William Paddock, Arthur Curtis, Dan Henry, and Luzon Adams were all indicted for burglary in Case File 448 in the 3rd District Court. Bubbles is not mentioned again in criminal court records, which does not necessarily mean that he left his life of juvenile crimes behind. I suspect that Bubbles is simply an alias for a Gay teenager who loved to chew gum. each for being. 

Arthur and Norton Curtis and John Ledford were arrested again in 1890 "called youthful incorrigibles" for burglarizing The Waldron Store. Norton who was just a month shy of his 18th birthday was sentence along with his cohorts John Tremayne age 15 and a black youth named George Johnson age 17 who said his parents lived in Butte Montana to the state's reform school.

The Deseret News reported on 11 March 1893 that William Paddock was in trouble again with a new gang of teenage were arrested for stealing $200 worth of Carpenter tools in the Avenues

In March 1898 Norton was sentenced to six months in the city jail for petty theft. The crime reporter wrote that he was "though young in years is old in crime. The police think him the toughest of the tough and extremely shrewd." After Norton was released from jail he and his brother Arthur were arrested and tried for theft and assault. The Brothers sent to prison in Sugar house were called depraved and there Norton Curtis died 27 May 1901 age 28.

Arthur Curtis died 25 March 1948 in Salt Lake City at the age of 77 years.


Arthur and Norton's father's Blacksmith Shop


NOTES:

Norton Webster Curtis Senior
Margaret Sprague

Arthur Curtis born Aug. 15 1870 in Humboldt Nevada, and Norton Webster Curtis Jr.  born Jun. 9 1872 in Salt Lake City were the sons of Norton W. and Margaret Ann Sprague Curtis. Norton W. Curtin Sr. was a Union Civil War veteran who after the war was stationed at Fort Douglas where he married Maggie Sprague daughter of a Mormon Utah Pioneer. Norton was a blacksmith by occupation and owned a house at  514 South Eight West.  He owned a blacksmith shop. After his death his widow rented rooms at 632 West 1st South until her death.  Arthur Curtis lived at 1535 West 9th South in 1923. Arthur Curtis in April 1931 was arrested for disorderly conduct with three other men booked for "loudly singing" on the corner of 1st South and west Temple. 


William H.  Paddock was born 1873 in Salt Lake City, Utah and was the son of Alonzo Gates Paddock (1847-1910) and Cornelia Hill (1839-1899). The Paddocks came to Utah from Omaha Nebraska in late 1870 and by 1872 Mrs. Paddock turned her speaking and writing skills to anti-polygamy. She wrote a series of articles in the Salt Lake Tribune arguing against polygamy and in 1873 wrote a series of the horrors of polygamy which became an expose in 1879 called "In the Toils: or Martyrs of the Latter Days. The 1880 Federal Census for Utah shows her living in Salt Lake City, with her "miner" husband, Alonzo G. Paddock, and their four children. In 1884 she helped draft a letter to Congress asking to repeal women suffrage in Utah. Cornelia Paddock was the author of such Mormon expose books as: In the Toils, or, Martyrs of the Latter Days (1879), The Fate of Madame LaTour, Tale of Great Salt Lake (1881), and Saved at Last From Among the Mormons (1881). See Richard S. Van Wagoner's "Sarah M. Pratt: The Shaping of An Apostate" (in Dialogue, Vol. 19, No. 2), for further information on Cornelia. 

Deseret Evening News, 1898-01-27 Mrs Cornelia Paddock Dead
Cornelia Paddock wife of Alonzo G Paddock the mining man and matron or the Rescue Mission for Wayward Girls died at her residence 1340 South 10th East Street at 7 o'clock last evening as  a result of a surgical operation  for the removal or a cancer. The operation was performed on Monday last and the patients Condition grew steadily worse until the end came.  Mrs Paddock was 58 years orfage and a native of King's County New York. She came to Utah with her husband from Nebraska in 1870 and continued to reside in Salt Lake City up time of her death The deceased was an active worker in the field of charity and had many friends. She leaves a husband two sons and a daughter to mourn her demise.

Woman's Home Association Tried to Help the "Fallen"
by Jeffrey D. Nichols History Blazer, February 1995
The late 19th and early 20th centuries witnessed an international campaign to eradicate prostitution, the "social evil." Locally, the Woman's Home Association began in Salt Lake City in 1894 as an interdenominational church program to rescue "fallen" women from a life of prostitution. Lack of funding and support from the surrounding community prevented the association from achieving its original goal, but the organization did provide employment for poor women for a number of years.

The association's president and chief spokesperson, Cornelia Paddock, was well known for her charitable work and her authorship of anti-Mormon novels. The wife of Alonzo G. Paddock, who was engaged in mining, Cornelia had a city directory listing under her own name in the 1890s as an "authoress." Two of her works, The Fate of Madame La Tour and In the Toils, helped to fuel the national debate of the 1880s over Mormon polygamy and church political control of Utah Territory.

According to Paddock, the Woman's Home Association spent months attempting to find a suitable location for a "home for erring girls" where they could be reformed. A committee reportedly investigated about thirty suitable homes but could not find an owner willing to rent a building for such purposes. While condemning Salt Lake City's lack of compassion for "women who are destitute and homeless," Paddock wryly noted that "there have always been some property owners willing to rent houses to those [women] who do not wish to reform." Blocked in its effort to change the lives of prostitutes, the association decided to concentrate instead on providing employment training for poor women.

By January 19, 1895, the association had opened offices in the Alexander Block at 372 South Main Street. The WHA operated a free employment agency, receiving applications from women who desired work and from persons wishing to engage them. By the end of the month Paddock could report that between 30 and 40 women had applied for work and that the association had successfully placed many of them, mostly in domestic, laundry, and sewing work.

Paddock continued to plead for donations of food, clothing, and equipment, especially for the WHA's immediate goal of establishing a sewing room on the premises so that the association could directly employ applicants. By late February the sewing room had been completed, and a number of women were engaged in "plain sewing" jobs for individual customers.

The association continued to live a precarious financial existence, surviving on contributions ranging from fifty cents to twenty-five dollars. Paddock reported in March that while applications and walk-ins continued to pour in, the WHA did not have enough funds to continue beyond the end of the week and still lacked the facilities to provide overnight shelter for the homeless. The association was forced to give up its sewing room, but its first annual report indicated that 139 women and 167 girls had registered for employment.

Paddock persisted in her efforts to aid "fallen women" and reported in 1896 that sixteen had been cared for, including eight who had been sent to the Home for the Friendless in Ogden. She became a familiar figure in Salt Lake City's Police Court, exhorting women arrested for prostitution to allow the association to help them reform and gain honest employment. After her death in January 1898 Paddock's associates tried to continue the work, but the association was apparently disbanded by 1901.

Ironically, seven years later, in December 1908, the Salt Lake City Council, then dominated by members of the American party, took the opposite approach to prostitution and welcomed the opening of a red light district called The Stockade on the city's west side (between 500 and 600 West and 100 and 200 South), operated by the notorious Ogden madam Belle London. Widespread opposition to this officially sanctioned "sin district" forced its closure in September 1911.

1990 HOMOSEXUALS, the HOLOCAUST, and UTAH 28 April 2005 Volume 2 Issue 9 Salt Lake Metro

Homosexuals, the Holocaust, and Utah

Anne Frank
Okay I admit I am a rabble rouser. I have been called worse. However, I feel that as a true educator, I must get people out of their comfort zone to get their attention. Perhaps that was all former Utah State Superintendent of Education, James Rex Moss, was doing when he informed the sponsors of the Anne Frank Holocaust Exhibit that mentioning homosexuals as victims of the holocaust to Utah school children was forbidden. But I doubt it.
In mid March 1990, as major snow storm blew into Utah, I snuggled in my cozy basement apartment and began to read the SL Tribune Sunday paper. My Sunday tranquility was shattered when I came across an article that made me blow my stack. The Anne Frank Holocaust Exhibit was coming to Salt Lake- but the sponsors of the exhibit were told by the State Office of Education that they could not mention that homosexuals were among the murdered millions.

According to the article, James Moss, state superintendent of education said, "Homosexuality is not a major feature of the holocaust....I think the major focus that certainly needs to be focused on was the religious and cultural prejudice."  Moss also claimed that “it is possible to teach children they should not be bigoted without having to include all groups that were targets of the Nazi's."  
Robert Austin 1990 Chair of GLCCU

As a 5th grade school teacher my blood now chilled. How will children ever learn not to be bigots when they are taught by bigots? I immediately called the officers of the Gay and Lesbian Community Council, (GLCCU), Robert Smith, Chuck Whyte and Robert Austin, because I felt this hypocrisy needed an immediate response from the community! Austin then called for an emergency meeting of the council and a strategy was put in place to protest the exclusion of homosexuality from the holocaust exhibit.

Joe Cannon
A loud protest from the Gay community and their friends had the state office saying it was all a “misunderstanding” the next day. After a furor of back tracking and press conferences, “where education officials, gay-rights advocates and others tried to sort out who said what to whom and when,” the final word from Joe Cannon was that material on the Nazi persecution of homosexuals was now to be included in the education packets about the exhibit. The state office had alleged that the corporate sponsor, Geneva Steel, (owned by the Cannon family), originally had deleted the information on homosexuals “at what the firm thought was the request of state education officials”.

Nazi Concentration Camp Homosexual Prison Camp Uniform
Apparently the real flap was over a page in the teacher’s supplement depicting a triangle with words "Gays Against Fascism." The Pink Triangle symbol had been developed by the Gay Liberation Movement as a tribute to the Gay victims of Nazi persecution. The Department of Education’s position was, "While the State Office of Education has no concern about teaching the historical facts about the terrible persecutions which affected homosexuals, there was concern about sending teachers information about a symbol which, while retaining some historical roots, has nothing to do with Anne Frank's era, but is a symbol for a potentially controversial contemporary social-political movement.”

James Moss spoke in private to offended community groups, including GLCCU about the controversy. Robert Austin, the then GLCCU chairman, speaking on behalf of the Community Council, agreed to not protest the exhibit, but instead planned to be a "witness" to the suffering of homosexuals at the hands of the Nazis. This "witnessing" was to include wearing pink triangles, carrying candles and distributing information.

The Anne Frank Holocaust Exhibit opened March 25, 1990 in Washington Square. On the day of the exhibit’s opening, an angry woman “outraged by the presence of Gay activists” kicked a box full of symbolic pink triangles down the steps of the Salt Lake City-County Building. Gay Community activists were offering these pink triangles to everyone who entered the exhibit, explaining that they were used by the Nazis to identify homosexuals. About half of those visiting the exhibit that day accepted the emblem. After a rally at the City-County Building east steps, about 100 Gays and their supporters later marched to St. Mark's Episcopal Cathedral for a memorial service honoring Holocaust victims.

Homosexual Prisoners
Teachers brought Utah school children to the exhibit by the thousands, but there was a reluctance to share the pages in the exhibits’ guidebook that were entitled The Fate of the Homosexuals Under Nazi Rule.”  Gay activists, through out the month long exhibit, handed out pink triangles, and distributed informational fliers relating some of the history of the persecution of homosexuals. It was noted in the flier that between 250,000 and 500,000 homosexuals were killed in Nazi death camps. "After the war, Allied troops liberated the camps and helped many of the survivors go back to European life," the flier said. "But the troops sent the homosexual survivors to German jails for being "criminals.' Almost all died there."

Later that year People for the American Way, a watchdog group concerned with constitutional liberties, selected the controversy surrounding the Anne Frank exhibit in Salt Lake City as an example of one of 244 incidents in the United States it believed amounted to school censorship during the 1989-90 school year. 

As for James R. Moss, he resigned as Superintendent shortly after the exhibit closed and died in an automobile accident at the Point of the Mountain. He had a heart attack in December 1990 at the age of 48 on route to a meeting.

Robert Austin today [2013] works as an Education Specialist at Utah State Office of Education.


1977 GAY DANCE AT THE STATE ROTUNDA 12 May 2005 Volume 2 2005


UTAH HAS NO MORE BALLS
The year 1977 is simply unprecedented in the development of a Gay Community in Utah. The year started out simple enough. In January, the Board of Directors of the Metropolitan Community Church of Salt Lake City (MCC) voted to hold a church dance in the state capitol’s rotunda and applied for permission from the Lieutenant Governor's office for a dance permit.  For decades the state capitol rotunda was available for LDS Stakes to hold their annual Gold and Green Balls as well as other non LDS churches.

1932 Green and Gold Ball

On 3 February 1977, Lt. Governor David Monson granted MCC permission to hold a dance. However two weeks later the Lieutenant Governor’s office rescinded its permission, “due to the restrictions we have placed on the capitol and due to the nature of your organization.” The flabbergasted Monson evidently was not aware that MCC was a church with a Gay outreach until an anonymous caller informed him of the fact.  Monson immediately had his office checked with “reliable sources” that confirmed that indeed MCC was a "Gay organization" and to Monson’s way of thinking that was enough to justify withdrawing his permission.
       
Bob Waldrop
Serendipitously, Gay liberationist Bob Waldrop had just arrived in Utah in February. Bob Waldrop is a 4th generation Oklahoman who converted to Mormonism and served a mission to Australia. Returning from his mission he settled in California  came out as a Gay man and lost faith in the Mormon Church.  He then became an ordained minister in the Metropolitan Community Church. The now Rev. Waldrop was selected along with Vicki Alger to serve as worship coordinators for the church and eventually was chosen by that congregation to be their pastor. 

Incensed over the blatant discrimination on the part of the Lieutenant Governor, Rev. Waldrop urged the church's board to hire a lawyer to fight the state of Utah.  They agreed and Attorney Kendall Perkins was retained. On 25 March 1977 Perkins filed a lawsuit against the state of Utah on behalf of MCC alleging religious discrimination. 

Monson simply turned the lawsuit over to the State Deputy Attorney General, Mike Deamer. To harass the MCC church, Deamer filed a warrant requesting the membership list of MCC. Deamer arrogantly stated that he wanted the church membership records in order to turn them over to police agencies so they could be compared with lists kept by the sheriff and city police departments of “known homosexuals.” Rev. Waldrop felt that Deamer was simply trying to intimidate the church into dropping its suit but they refused. Turning over the church’s membership records, Rev. Waldrop claimed, was a violation of the Bill of Right’s Freedom of Religion clause.
  
The 3rd District Court of Utah on 17 May 1977 upheld MCC and refused to order the church to turn over its records to the state of Utah.  The courts eventually even ruled that the Lieutenant Governor had no right to rescind permission to hold a dance in the state capitol building simply because the church had homosexual members. However rather then permit same sex dancing in the rotunda, the Lieutenant Governor’s office suspended the practice of holding dances at the capitol all together for LDS as well as non LDS groups.  Of course the decision to suspend dances at the rotunda was said to have been for "liability reasons" and not because of the lawsuit by MCC. Can we together all say "bull shit"?
  
The fallout over banning dances at the capitol continued at an open forum sponsored by the Daily Chronicle at the University of Utah in June. Senator Orrin Hatch and Lt. Governor David Monson found that the forum they were asked to speak at quickly became dominated by "questions posed by a vocal group of University of Utah students” regarding the constitutional rights of homosexuals. Both of the Republicans blithely said constitutional rights of homosexuals should be protected but they often conflict with the rights of others.  
  
Lt. Governor Monson then was asked to respond to questions by representatives of the Salt Lake Metropolitan Community Church concerning his decision to bar the church’s use of the state capitol rotunda for a dance. Monson claimed his decision was based on state regulations rejecting use of the rotunda that “may incite demonstrations or pose a threat of damage to the building or hazards to people attending. Based on  investigations and information from the Salt Lake County Sheriff’s office, we felt there was a possibility outside sources would try to disrupt the dance.” 
  
Senator Orrin Hatch
However Perkins, the church’s attorney, said he was unaware of "any instances that would demonstrate a potential for such disruption". Perkins asserted that Monson’s decision to bar the church from the rotunda was made before any investigation ever took place.
  
At this same forum Senator Hatch later piped up and stated that  homosexuality is marked by a “psychological deficiency”. “I do not advocate the denial of constitutional rights," he said but added, " I wouldn't want to see homosexuals teaching school anymore than I’d want to see members of the American Nazi Party teaching school.”  Gay Teachers and Nazis, what a strange analogy! I wonder where he was going with this? Anyway, because the Queer Community had balls in 1977, the State Capitol lost theirs.

As of 2013 Orrin Hatch is still a United States Senator from Utah while Bob Waldrop moved back to his home state of Oklahoma where he converted to Catholicism and founded the Oscar Romero Catholic Workers House and the Oklahoma Food Cooperative and is a part of the Great Plains Tar Sands Resistance,. Still a fighter for social justice Bob Waldrop was arrested in May after he walked onto an active construction site for the Keystone XL pipeline in Seminole County Oklahoma and locked himself to an Excavator, a piece of heavy machinery used in the construction of the pipeline. "Waldrop took a stand today in defense of theland and the human and non-humans that depend upon it to survive."






GAY WITH A CAPITAL G 26 May 2005 Volume 2 Issue 11

I Am Gay With a Capital ‘G’

In the beginning was the Word and the Word was Gay. Okay I admit I am an anachronistic Gay Libber. There are still a few of us left. Damn few. I still love to see rainbow flags fly from houses. I still remember Harvey Milk and what he stood for.
  
Drag Queens being arrested in NYC
Sadly I recently heard that Drag Queens would not be allowed to perform at Gay Pride Day, I mean Pride Day!, this year. T’is a pity because with out some angry cross dressers in 1969 there would be no need to have a party every June at all. I hope this is just vicious gossip.
  
I get so annoyed when I hear “Why do we even need Gay Pride Day anymore?” For Duh! It’s like saying, "why do we need to celebrate the 4th of July?"  Gay Pride Day, not Pride Day, has its historic roots tied to commemorating the rebellion on Christopher Street in New York City.  You know at Stonewall Inn! “We are the Stonewall girls..We wear our hair in Curls…We don’t wear underwear ... We show our pubic hair.”  I digress.
  
Although I am more mellow in my Senior Discount Years, I still play this game with my editor which none of you readers ever get to see.  I capitalize the word Gay and my editor or proof reader lower cases it.  For over a year I have been upper casing Gay while you dear readers see only the ineffectual lower casing that appears in print. Perhaps my editor doesn’t even know I have a political motive to my syntax madness.
  
As any good editor would do, my column is scrutinize to make sure that it adheres to the style adopted by the Associated Press handbook and the National Lesbian and Gay Journalists Association, (notice how I carefully capitalized their name).  The latest guidelines by the NLGJA has LGBT preferable to GLBT which was used through much of the 1990's and 2000's.A past editor once told me, “It helps make our publication stand out by giving it a professional and consistent editorial style”.

But every time I write a column for this paper,  I say, “ the hell with the Associated Press”,  and for that matter the hell with the National Lesbian and Gay Journalists Association. What a bunch of assimilation-holes!
  
I proudly, as a Gay person, remain steadfast in adhering to a resolution which was voted on by the “Committee for Homosexual Freedom” in November 1969!  It was decided way back then to “request all publications to hereafter capitalize the word Gay”. Advocates of Gay Rights argued that Gay is a proper noun and a proper adjective when describing a people. Libbers were reclaiming the lexicon used to define us as a people, rather adhering slavishly to how the straight world wants to define us. At this historic meeting it was strongly felt that heterosexual writers and lexicographers were, by lower casing the word, aiding and abetting in the psychological oppression of homosexuals.” Now do you see where I am going with this? Are you going to take that crap from heteroes? Well I'm not! Gay! Gay! Gay!
  
 I just can’t understand why any self respecting Gay newspaper, or journalist for that matter, can accept this political decision to lower case the word Gay. True it took years for the heterosexual media establishment to even use the word in the first place and only then after finally feeling comfortable to print the word homosexual. Why do we allow outsiders or heterosexual lackeys to choose how we define ourselves?  Notice no one uses Negro anymore. I would like to introduce you to my Negro friend. Huh?
  
As an elementary school teacher, the font of all wisdom, even my 6th grade grammar books state emphatically that all proper nouns and proper adjectives are capitalized! Am I missing something here? The adjective and adverb gay, as in the state of being "happy and gay", I can understand being lower cased. But if we are a people---if we have redefined ourselves as a distinct community or folk or  tribe then we are indeed proper nouns and adjectives and damn it- Gay!
  
Too bad we don't do as the Germans do and capitalize all our nouns. Then I wouldn’t bitch so much. But then, as long as Mormons and Baptists get to be capitalized then so do Gays! 
  
Therefore I will continue to capitalize Gay, as much as anything, to say “fuck you” if you don’t like me being Gay. Then again all my Gays may be lower cased by my formidable proof reader and this column will appear as if I've been on one too many acid trips from 1969. I see rainbow flags everywhere!


1975 CIRCLES THE RUSTY BELL 20 May 2005 Volume 2 Issue 12 Salt Lake Metro

CIRCLES
Life is full of circles if one knows where to look. On Sunday May 29, while the 30th Coronation of the Royal Court of the Golden Spike Empire was about to commence at the Sheraton Hotel, I was attending a memorial service for Paul A. Douglas at the home of Richard Packer and Steve Merrill. Douglas died May 15, after a life time of community service.  While I personally did not know the man,  I knew of him, and felt the need to remember him by being present.

Paul Douglas with Eyes wide open
 In July 1975, 28 year old Paul A. Douglas, along with Mac Hunt, and Jim Beveridge, opened a Gay bar on the far west side of Salt Lake City called the Rusty Bell.  The bar was located at 996 South Redwood Road and later became the infamous Puss and Boots Lesbian bar. Now it is a dilapidated Mexican meat market. [Later was a music venue called the Outer Rim now closed 2013] 

Paul Douglas, according his partner of 35 years, poured his heart and soul in making a go of the bar, but after losing two homes, mortgaged to support the bar, the place closed in 1978. Inflation, like disco, killed many a Gay business in the late 1970’s.

Former Location of the Rusty Bell
The Rusty Bell, unlike some bars, was a community minded organization. I know some people get agitated when you mention Gay and bar in the same breath. But let me try to explain the significance of bars in the development of a Gay identity in the 1970’s.  Back then there were basically only two places for Gay men to meet, the parks and bars, but the difference is that at the bars people talked to each other.

The Rusty Bell, thanks in part to Paul Douglas’ community spirit, soon became a place of convergence for Gays and Lesbians. In October 1975, the Rusty Bell held a 1950’s Party to raise building funds for the Grace Christian Church. The following month two Lesbian activists, Shirley Price and Camille Tartagila were married in the bar.

In December 1975, the Western Rustlers, a Lesbian organization sponsored by the Rusty Bell, hosted a Sub for Santa. The Western Rustlers were the first known Gay organization in Utah to contribute to the Sub for Santa Charity. 

But now I come back full circle. As I had previously mentioned, the Royal Court was celebrating 30 years of fantabulous glitter, glamour, gossip and generosity  while I was attending Paul Douglas’ memorial service. Perhaps fifteen people were there to remember him, while 500 partied at the Sheraton. Few there I suspect,  knew that the Royal Court of the Golden Spike Empire held their first Coronation at the Rusty Bell in June 1976, when the court was originally called The Imperial Court of Utah.  I wonder if Douglas’ spirit was torn between being with his friends at his memorial service or whether he was at the Sheraton still supporting his community.  Paul may be gone now, but shall not forgotten in the history of Gay Utah.


PIONEER DAYS 21 July 2005 Volume 2 Issue 15 Salt Lake Metro

Pioneer Days
Homosexuality in Utah was a furtive lifestyle fraught with perilous and clandestine conduct; in much of rural Utah, it still is. Before the Gay civil rights movement of the late 20th century, homosexuality was an illicit behavior in Utah, ranging from a felony to a misdemeanor offense. Gays were the sexual outlaws of the wild west.

In Utah’s pioneer theocracy, adultery was a capital offense. Many a pioneer journal recorded that heads of women were found in isolated ravines, cut off for wayward offenses. Wayward men, however, were more likely to be simply castrated by bowie knife or primitive tourniquet.

Nothing happened to aficionados of male on male sex, generally. The most common practices, group and dual masturbation, were perennial pulpit denouncements, but one could live, (and keep ones balls), with that. Gay Gentile men were left alone, unless they diddled with underage Mormon priesthood holders, and then they were often assassinated.

Masturbation, frottage, and vaginal and anal intercourse were, before the days of better penile and vaginal hygiene, the preferred sexual practices over oral sex. Crotch odors from people who bathed infrequently and generally wore temple undergarments until they rotted off, made keeping one’s nasal organs and taste buds away from such a pungent region paramount. Oral sex is a by-product of modern plumbing. It is a matter of taste.

I have this theory that descendants of Mormon polygamous families inherited a “horny gene” from their stud ancestors. It’s simple really. The more a man copulated, the more children he had, and therefore more likely to pass on his ability to have prodigious amounts of sex. Mormon men who were not as potent, or were not driven by a desire for copious amounts of sex, obviously had fewer descendants. Someone should do a study on the Mormon sex gene. After all, these were the days before Viagra.
Joseph F Smith fathered 43 Children
Brigham Young's Consorts
Some others proposed a theory that “socialized homosexuality” was dominant in Utah because of the lack of a sexual outlet for males with females. While the ratio of males to females was pretty similar in polygamy days, access to the female population was limited to the whims and dictates of Brigham Young as holder of the keys of who could marry in Utah. When one man married 26 women, it is obvious that 26 other men went without connubial bliss. Penalties for straying from marriage vows were severe in Mormon pioneer Utah. See above.

The only hard records of homosexuality found in Utah archives, from the 19th and early 20th century, are criminal records. Sodomy was a felony and men, usually non-Mormon transients, were sent to prison for up to 20 years. True, many of these cases involved male rape, but many others were of a consensual nature which had the misfortune of being caught flagrante delicto.

Liberty Park
Homosexuals were not simply being arrested for engaging in sexual conduct in barns, stables, public parks and public toilets—they were also being spied on by vice officers in private spaces. Homosexuals were pursued in hotels and motels, sneak-peeked on in parked vehicles, and even arrested in their own homes. Until the early 1980’s, many landlords even had the legal right to refuse to rent one bedroom apartments to more than one person of the same gender. This was hardly conducive for building a relationship with a partner. Hetero-controlled society pushed homosexuals into areas of semi-public places to “hook up” and then pointed to these practices as examples of homosexuals being perverted. 

Most homosexuals did not dare live with a partner even if they could find an accommodating landlord. People were expected to marry and raise families or stay home with their parents as “old maids” or “confirmed bachelors.” Those who did not were subject to all forms of scurrilous speculation.

Martha contemplating suicide
Rumors and innuendos of being homosexual ended careers, and often drove people to despair, self-loathing and suicide. Lillian Hellmann’s 1930s classic play, The Children’s Hour, was made into a Hollywood movie in the late 1950s. In the film, Shirley MacLaine is driven to suicide simply because of her desire for Audrey Hepburn. “I feel so damn dirty!” she agonized. Homosexual lust alone, especially for the angelic heterosexual Audrey, it seemed to Hollywood, was justification enough for Shirley McLaine to kick a chair out from beneath her.

In the 1970s it was a good thing that Laverne DeFazio never told Shirley Feeney how much she loved sharing an apartment with her in Milwaukee, or the sitcom Laverne & Shirley would never have been so funny. Imagine Lenny and Squiggy pulling Laverne down from the rafters, dangling from her pasted-on letter ‘L.’ Of course the ‘L’ was for “lesbian!”

Some today are upset that much of Gay culture is identified with tavern life, but they have no concept of history. Gay bars have never been about getting an alcoholic beverage, especially in Salt Lake City. While Gay bars were never safe, due to police raids, blackmail, or assault on queers by heterosexuals, they were, however, the wellsprings of modern Gay culture, where the beginnings of homosexual consciousness bubbled up. They were, in effect, pseudo-community centers. In these places we knew we were not alone. We were not an aberration, for there were simply too many of us to be simply freaks of nature.
Red Ties code for being Gay
Also, the bars were the only semi-secure place homosexuals could meet, even if discreetly. But yet there still we often had to speak in code. “Do you have a light . . . dear?” “Do you know Dorothy?” “I have a red tie at home just like yours,” and other antiquated phrases. The "red necktie" was used as a symbol by Gay men prior to the 1950's to let other Gay men know of their identity.  And as sad as some of these places were, they were safer than being arrested or beaten up in public toilets and parks.

Gay bars and gay-friendly bars were mostly associated with the red light districts of Commercial and Regent Streets in old Salt Lake City in the early half of the 20th century. Later after the brothels closed, 200 South in Salt Lake City became the predominate place for homosexuals to meet and cruise. In Ogden, being a railroad town, the place was wide open. There appears to have even been a gay bar in the basement of the county courthouse called the Court.

Horny heterosexual males often made little distinction between “loose women” and “sissy men” and used each for personal sexual gratification. Frequently, sissy men were preferred because they didn't charge and would perform oral sex—which the women sometimes loathed to do.

In fact, to many older homosexual men the word “gay” always had a semi-sexual connotation. The term “gay blade” did not connote a happy fellow but rather a person who was “randy” and usually frequented houses of prostitution—male or female. In the 1930s the term “gay cat” was a man who would punk for another man.

For a good number of police officers, before Stonewall the words homosexual, whore, and prostitute were all synonymous. Homosexuality was simply a vice that plagued cities and had to be controlled. Moralists called for regular city sweeps of the dens of Sodom and Gomorrah. Mothers protect your children! Paddy wagons were used in Salt Lake City to empty out saloons and bars, wholesale, of suspected prostitutes and homosexuals. Same gender dancing was completely illegal.

 In Utah, a fortunate few homosexuals had cliques that functioned as a social gathering place outside the bars and parks, but unless initiated into such a group, you were out of luck. These cliques jealously guarded their privacy, knowing that exposure could destroy lives. But Mildred Berryman, a lesbian, kept a private journal in the 1920s and 30s of her clique of Gay friends in Salt Lake City, for a master’s thesis.
Mildred Berryman


The lucky lesbians had their softball leagues in the 1940s and were always allowed to be more “Tom Boy-ish.” Lesbians were historically divided between “fems” and “butches.” The butches were allowed to wear sporty men’s clothing, with slicked-back or short-cropped hair, to distinguish themselves from the fems, who were attired in party dresses and lipstick.
Several individuals who were practicing homosexuals prior to Stonewall tell me that much of the “gay” scene was conducted at such private parties, at private residences—much like what is still happening today in Utah. Invitees often brought acquaintances or “initiates” to these top-secret parties that were very much middle class soirees, only with the curtains drawn and the shades pulled down. People dressed up, coats and ties for men, dresses and makeup for women. Drag was not even a remote possibility. Cocktails were served, and small talk made. These parties tried to imitate the cosmopolitan air of similar chic parties on the east and west coasts.

If one had not “come out” to himself and did not consider himself a homosexual, which was considered one step worse then being a Communist in the 1950s, then the dangerous world of illicit sexual encounters in semi-public places were all that was available. Quick anonymous sex was sometimes addicting—an adrenaline rush, as was the fear factor of being caught. But anonymous sex afforded the luxury of returning to whatever “normal” life one was leading. It wasn't really real sex after all . . . just fooling around.

Make Love Not War
The 1960s “free love” movement never caught on in Utah. Utah was not a place to “Drop Out, Tune In and Turn On.” Hippie communes and such radical concepts as sexual freedom and control over one’s own body, were just plain “crazy talk” for all but the young. Utah hippies and advocates of free love generally decided that California or Oregon “was the place,” not the barren Great Basin.

As strange as it seems today, it was only a few decades ago that police could issue citations for not wearing enough clothing appropriate for one’s gender. Shirtless men in public parks could also be ticketed. Often in public lavatories, police officers initiated sexual behavior to make an arrest, using enticing young decoys to entrap people. No one protested. How could they?

When I first moved to Utah in 1973 at the age of 21, I was amazed how easy it was to have sex here with nearly any man as long as you did not talk about it . . . . or kiss. Some temple-going elders told me that they did not feel they were violating their oaths of chastity by having sex with men because the oath, at that time, only pertained to having sexual intercourse with the “Daughters of Eve.” I guess the Sons of Adam were fair game, or so it seemed. And of course lesbian sex was not even sex according to Utah patriarchy. Where’s the penis? No penis, no sex. That simple.

When I attended Brigham Young University, from 1973 to 1976, there was nary a bathroom stall that did not have some homosexual graffiti on it. I remember one in the Smithfield House that pleaded, “I really need a BJ. I am so desperate.” I bet he was.

 When I was cast out into outer darkness in 1976, I soon discovered a local phenomenon—and it wasn't City Creek’s “Gravity Hill.” It seemed to me that the closer one got to Temple Square the cruisier the bathrooms became. There was a direct correlation between the amount of homosexual bathroom graffiti and the distance from Main and South Temple. Maybe it was gravity hill after all. 
Gravity Hill City Creek Canyon Salt Lake City