The Stonewall riots (also known as the Stonewall uprising, Stonewall rebellion, Stonewall revolution, or simply Stonewall) were a series of spontaneous riots and demonstrations against a police raid that took place in the early morning of June 28, 1969, at the Stonewall Inn, in the Greenwich Village neighborhood of Lower Manhattan in New York City, U.S. Although the demonstrations were not the first time American LGBTQ people fought back against government-sponsored persecution of sexual minorities, the Stonewall riots marked a new beginning for the gay rights movement in the United States and around the world.
American gays and lesbians in the 1950s and 1960s faced a legal system more anti-homosexual than those of some other Western and Eastern countries. Early homophile groups in the U.S. sought to prove that gay people could be assimilated into society, and they favored non-confrontational education for homosexuals and heterosexuals alike. The last years of the 1960s, however, were very contentious, as many social movements were active, including the civil rights movement, the counterculture of the 1960s, and antiwar demonstrations. These influences, along with the liberal environment of Greenwich Village, served as catalysts for the Stonewall riots.
Very few establishments welcomed openly gay people in the 1950s and 1960s. Those that did were often bars, although bar owners and managers were rarely gay. The Stonewall Inn was owned by the Mafia and catered to an assortment of patrons. It was popular among the poorest and most marginalized people in the gay community: drag queens, representatives of the transgender community, effeminate young men, hustlers, and homeless youth. Police raids on gay bars were routine in the 1960s, but, in contrast to what was typical for raids at the time, the Mafia was not alerted by police prior to their arrival, nor was the NYPD's sixth precinct. Beyond this, raids typically occurred on weeknights in the early evening, when bar crowds were expected to be small. The Stonewall raid, in contrast, was to take place late on a Friday night, when crowd sizes were expected to be at their highest. Officers quickly lost control of the situation at the Stonewall Inn and attracted a crowd that was incited to riot. Tensions between New York City police and gay residents of Greenwich Village erupted into more protests the next evening and again several nights later. Within weeks, Village residents quickly organized into activist groups to concentrate efforts on establishing places for gay people to be open about their sexual orientation without fear of being arrested.
Following the Stonewall riots, sexual and gender minorities in New York City still faced gender, class, and generational obstacles to becoming a cohesive community. Over the following weeks and months, they initiated politically active social organizations and launched publications that spoke openly about rights for gay and trans people. The first anniversary of the riots was marked by peaceful demonstrations in several American cities that have since grown to become pride parades. The Stonewall National Monument was established at the site in 2016. Today, pride events are held annually throughout the world toward the end of June to mark the Stonewall riots.
Background
Homosexuality in 20th-century United States
Following the social upheaval of World War II, many people in the United States felt a fervent desire to "restore the prewar social order and hold off the forces of change", according to historian Barry Adam. Spurred by the national emphasis on anti-communism, Senator Joseph McCarthy conducted hearings searching for communists in the U.S. government, the U.S. Army, and other government-funded agencies and institutions, leading to a national paranoia. Anarchists, communists, and other people deemed un-American and subversive were considered security risks. Gay men and lesbians were included in this list by the U.S. State Department on the theory that they were susceptible to blackmail. In 1950, a Senate investigation chaired by Clyde R. Hoey noted in a report, "It is generally believed that those who engage in overt acts of perversion lack the emotional stability of normal persons", and said all of the government's intelligence agencies "are in complete agreement that sex perverts in Government constitute security risks". Between 1947 and 1950, 1,700 federal job applications were denied, 4,380 people were discharged from the military, and 420 were fired from their government jobs for being suspected homosexuals.
Throughout the 1950s and 1960s, the Federal Bureau of Investigation (FBI) and police departments kept lists of known homosexuals and their favored establishments and friends; the U.S. Post Office kept track of addresses where material pertaining to homosexuality was mailed. State and local governments followed suit: bars catering to gay men and lesbians were shut down and their customers were arrested and exposed in newspapers. Cities performed "sweeps" to rid neighborhoods, parks, bars, and beaches of gay people. They outlawed the wearing of opposite-gender clothes and universities expelled instructors suspected of being homosexual.
In 1952, the American Psychiatric Association listed homosexuality in the Diagnostic and Statistical Manual (DSM) as a mental disorder. A large-scale study of homosexuality in 1962 was used to justify the inclusion of the "disorder" as a supposed pathological hidden fear of the opposite sex caused by traumatic parent–child relationships. This view was widely influential in the medical profession. In 1956, the psychologist Evelyn Hooker performed a study that compared the happiness and well-adjusted nature of self-identified homosexual men with heterosexual men and found no difference. Her study stunned the medical community and made her a hero to many gay men and lesbians, but homosexuality remained in the DSM until 1974.
Homophile activism
In response to this trend, two organizations formed independently of each other. Los Angeles area homosexuals created the Mattachine Society in 1950, in the home of communist activist Harry Hay. Their objectives were to unify homosexuals, educate them, provide leadership, and assist "sexual deviants" with legal troubles. Facing enormous opposition to their radical approach, in 1953 the Mattachine shifted their focus to assimilation and respectability. They reasoned that they would change more minds about homosexuality by proving that gay men and lesbians were normal people, no different from heterosexuals. Soon after, several women in San Francisco met in their living rooms to form the Daughters of Bilitis (DOB) for lesbians. Although the eight women who created the DOB initially came together to be able to have a safe place to dance, as the DOB grew they developed similar goals to the Mattachine and urged their members to assimilate into general society.
One of the first challenges to government repression came in 1953. An organization named ONE, Inc. published a magazine called ONE. The U.S. Postal Service refused to mail its August issue, which concerned homosexual people in heterosexual marriages, on the grounds that the material was obscene despite it being covered in brown paper wrapping. The case eventually went to the Supreme Court, which in 1958 ruled that ONE, Inc. could mail its materials through the Postal Service.
Homophile organizations—as homosexual groups self-identified in this era—grew in number and spread to the East Coast. Gradually, members of these organizations grew bolder. Frank Kameny founded the Mattachine of Washington, D.C. He had been fired from the U.S. Army Map Service for being a homosexual and sued unsuccessfully to be reinstated. Kameny wrote that homosexuals were no different from heterosexuals, often aiming his efforts at mental health professionals, some of whom attended Mattachine and DOB meetings telling members they were abnormal.
In 1965, news on Cuban prison work camps for homosexuals inspired Mattachine New York and D.C. to organize protests at the United Nations and the White House. Similar demonstrations were held at other government buildings. The purpose was to protest poor treatment of gay people in Cuba and employment discrimination in the U.S. These pickets shocked many gay people and upset some of the leadership of Mattachine and the DOB. At the same time, demonstrations in the civil rights movement and opposition to the Vietnam War all grew in prominence, frequency, and severity as did their confrontations with police forces.
Earlier resistance and riots
On the outer fringes of a few small gay communities were people who challenged traditional gender norms—effeminate men, masculine women, or people who dressed and lived in ways that contrasted with their sex assigned at birth, either part-time or full-time. At the time, nomenclature classified them as transvestites. Thus, as the most visible representatives for sexual minorities, they belied the carefully crafted image promoted by the Mattachine Society and DOB, which sought to portray homosexuals as capable of fitting within a normative society. The Mattachine and DOB believed that being arrested for wearing clothing normative of the opposite gender was akin to the struggles of homophile organizations—similar but distinctly separate.
Gay, lesbian, bisexual, and transgender people rioted at the Cooper Do-nuts café in Los Angeles in 1959 to counteract police harassment. In a larger 1966 event in San Francisco, drag queens, hustlers, and trans women were sitting in Compton's Cafeteria when the police arrived to arrest people who appeared to have been assigned male at birth but presented femininely. A riot ensued: cafeteria patrons were slinging cups, plates, and saucers, breaking the plexiglass windows in the front of the restaurant. They returned several days later to break the windows again shortly after they were replaced. Professor Susan Stryker classifies the Compton's Cafeteria riot as an "act of anti-transgender discrimination, rather than an act of discrimination against sexual orientation" and connects the uprising to the intersectionality of gender, race, and class in relation to sexual orientation, which were being downplayed by contemporary homophile organizations. It marked the beginning of transgender activism in San Francisco.
Greenwich Village
The Manhattan neighborhoods of Greenwich Village and Harlem were home to sizable gay and lesbian populations after World War I, when people who had served in the military took advantage of the opportunity to settle in larger cities. The enclaves of gay men and lesbians, described by a newspaper story as "short-haired women and long-haired men", developed a distinct subculture through the following two decades. Prohibition inadvertently benefited gay establishments, as drinking alcohol was pushed underground along with other behaviors considered immoral. New York City passed laws against homosexuality in public and private businesses, but because alcohol was in high demand, speakeasies and impromptu drinking establishments were so numerous and temporary that authorities were unable to police them all. However, police raids continued, resulting in the closure of iconic establishments such as Eve's Hangout in 1926.
The social repression of the 1950s resulted in a cultural revolution in Greenwich Village. A cohort of poets, later named the Beat poets, wrote about the evils of the social organization at the time, glorifying anarchy, drugs, and hedonistic pleasures over unquestioning social compliance, consumerism, and closed-mindedness. Of them, Allen Ginsberg and William S. Burroughs—both Greenwich Village residents—also wrote bluntly and honestly about homosexuality. Their writings attracted sympathetic liberal-minded people, as well as homosexuals looking for a community.
By the early 1960s, a campaign to rid New York City of gay bars was in full effect by order of Mayor Robert F. Wagner Jr., who was concerned about the image of the city in preparation for the 1964 World's Fair. The city revoked the liquor licenses of the bars and undercover police officers worked to entrap as many homosexual men as possible. Entrapment usually consisted of an undercover officer who found a man in a bar or public park, engaged him in conversation; if the conversation headed toward the possibility that they might leave together—or the officer bought the man a drink—he was arrested for solicitation. One story in the New York Post described an arrest in a gym locker room, where the officer grabbed his crotch, moaning, and a man who asked him if he was all right was arrested. Few lawyers would defend cases as undesirable as these and some of those lawyers kicked back their fees to the arresting officer.
The Mattachine Society succeeded in getting newly elected mayor John Lindsay to end the campaign of police entrapment in New York City. They had a more difficult time with the New York State Liquor Authority (SLA). While no laws prohibited serving homosexuals, courts allowed the SLA discretion in approving and revoking liquor licenses for businesses that might become "disorderly". Despite the high population of gay men and lesbians who called Greenwich Village home, very few places existed, other than bars, where they were able to congregate openly without being harassed or arrested. In 1966 the New York Mattachine held a "sip-in" at a Greenwich Village bar named Julius, which was frequented by gay men, to illustrate the discrimination homosexuals faced.
Lindsay's re-election campaign for mayor in the summer of 1969 resulted in an acceleration of police enforcement action against gay bars and their patrons, stemming primarily from a belief that such enforcement would be praised by an increasingly anxious general public amidst the myriad social movements of the era. Closeted gay men were seen as an easy target for political scapegoating as a result of their marginalized position in American society, combined with the perceived unlikelihood that they or anyone else would actively resist police violence against them.
A week before the Stonewall riots, the Checkerboard, another popular gay bar in the area, was raided by police. None of the bars frequented by gay men and lesbians were owned by gay people. Almost all of them were owned and controlled by organized crime, who treated the regulars poorly, watered down the liquor, and overcharged for drinks. However, they also paid off police to prevent frequent raids.