Trojan Rainbow (Part One)

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Silence is no longer an option. The content of this episode may disturb some people.

On an unusually cold Miami day in 1977, a team of activists proposed a radical new law.

The law would require Christian schools to hire known homosexuals in elementary.

I'm Patrick Karelchi. And I'm Adriana Cortez. And this is Red Pilled America, a storytelling.

Stories. the media mocks. Stories about everyday.

The truth.

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Come every June, the term Pride Month seems to be everywhere.

It's at the grocery store, on your favorite streaming service, and has even made it into the kids section at Target. They decided to willingly partner with this clothing manufacturer to make Pride Month gear that includes bathing suits that are, quote, tuck-friendly. How did this happen? How did Pride Month become ubiquitous? To find the answer, we're going to tell the story of the rise of the Pride Movement and how a seminal battle led to its eventual mainstay.

Much of what you think you know about Pride Month has been a whitewashing to hide the true purpose behind the Alphabet Movement. That is, until now.

They framed their battle as a civil rights effort, and at the time, it was an attractive cloak to a country in the middle of a cultural revolution. But in the fall of 1976, the Alphabet People's Cloak dropped a bit, revealing an ulterior campaign that appeared to be far more than a quest to be left alone. The gay community seemed to be making a play for the kids, and a faith-based community led by Anita Bryant stood up and said, no, not one more step. To understand Anita's battle, you first have to understand the state of the movement she came up against, and that's a story that takes us almost all the way back to the very beginning. It may be hard for some to believe, but there was a time when the LGBTQ community were not a part of mainstream America.

In fact, that was the case for most of recorded history. Going back as far as the Old Testament, human civilization has had a pretty clear opinion on gay sexual acts. The book of Leviticus from the Old Testament states, if a man also lie with mankind as he lieth with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them.

Pretty harsh, but there isn't much left up for interpretation. Moving forward, as recent as the late 1960s, the gay community was not only considered a fringe group, it was branded with a much more damaging label.

At the time, Dr. Socorides was a clinical assistant, professor of psychiatry at the Albert Einstein School of Medicine, and one of two leading clinical experts on what was commonly referred to at the time as homosexuality. The aim of the homosexual act, paradoxically,

Certainly, there are individuals, however, with a weakened sexual organization, who are barely functioning heterosexually and who may have strong desires for a homosexual partner. And it is those individuals who, when they're seduced,

Irvin Bieber, professor of clinical psychiatry at New York Medical College. By the late 1960s, both Dr. Socorides and Dr. Bieber had treated gay men who had some personal turmoil with their homosexuality and were looking to become at ease with these inner desires. Through their interactions with their patients, predominantly men, both psychiatrists came to a similar conclusion on the roots of homosexuality for a large segment of their ilk.

Dr. Bieber explained that conclusion in 1967..

She frequently prefers this son to her other children. She often prefers this son to her husband, explicitly and openly. The father, in typical instances, is detached from this son. Not from all his sons, but from this. son.

Spends little time with him. He not infrequently minimizes the son, contempts him, humiliates him, is competitive with him, and resents the position put in by the mother, creating this coupling between the mother and the son.

The DSM was basically a listing and diagnosis of mental disorders. In the first publication of this manual, DSM-1,, the APA listed homosexuality as a mental disorder, specifically labeling it a sociopathic personality disturbance.

The American public of the 1950s generally aligned with this view, that homosexuality was indeed a mental disorder, one that needed to be rooted out of society, or, at the very least, kept out of public view. By the mid-1960s, at the height of the sexual revolution, some within the gay community were getting tired of living in the closet, and slowly started to become more public with their sexual behavior. Homosexuals in cities like San Francisco, New York, Los Angeles, Chicago, and even Miami slowly began to build their own parallel communities. Now, this effort was initially viewed as problematic for law enforcement, especially those charged with finding and arresting child molesters, because they connected that deplorable criminal activity to the rise in homosexual prominence. In one 1966 program aired on NBC's Miami Affiliate, a detective was shown using fear tactics as a mechanism to get middle schoolers to steer away from gay activity.

But it's serious. Don't kid yourselves about it. They can be anywhere. They can be judges, lawyers. We ought to know.

We've arrested all of them. So, if any one of you have let yourself become involved with an adult homosexual or with another boy, and you're doing this on a regular basis, you better stop quick. Because one out of three of you will turn queer. And if we catch you involved with a homosexual, your parents are going to know about it first. And you will be caught.

Don't think you won't be caught. Because this is one thing you cannot get away with. This is one thing that, if you don't get caught by us, you'll be caught by yourself. And the rest of your life.

Most Americans are repelled by the mere notion of homosexuality. The CBS News survey shows that two out of three Americans look upon homosexuals with disgust, discomfort, or fear. One out of ten says hatred. A vast majority believe that homosexuality is an illness. Only ten percent say it is a crime.

And here's the paradox. The majority of Americans favor legal punishment, even for homosexual acts performed in private between consenting adults. By modern standards,

His sex life, his love life, consists of a series of chance encounters at the clubs and bars he inhabits, and even on the streets of the city. And the homosexual prostitute has become a fixture in the downtown streets. at night, on street corners, at subway exits. These young men signal their availability for pay. But there are tens of thousands of homosexuals who deplore the tawdry image of the so-called gay life.

Charles Socorides is a New York psychoanalyst,

It should be pointed out that Dr. Socorides' views are not universally held. There is a smaller group who do not consider homosexuality an illness at all. Instead, they regard it as a deviation within the range of normalcy. But the thrust of diagnosis and treatment in recent years has been mainly along the lines that Socorides details.

And although the prognosis for cure is uncertain, some studies indicate that as many as one third of those who seek help.

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Welcome back to Red Pilled America. So, by the late 1960s, American citizens, the medical community, and even the establishment media almost unanimously viewed homosexuality as an abnormality that needed to be rejected and contained. But at the same time, there was an effort underway to normalize the gay lifestyle, an effort that had been in motion for decades. In 1948, so-called American sexologist Alfred Kinsey published his seminal report entitled Sexual Behavior in the Human Male. In it, Kinsey claimed that anywhere between 10 to as much as 37% of men he'd surveyed had engaged in homosexual acts.

It was a shocking finding. Kinsey claimed that his research was a carefully planned population survey.

But much of his findings would later be debunked due to gross sampling bias. One investigation found Kinsey's results from a male interviewee. sample contained, quote, approximately 25% prisoners or ex-prisoners, an abnormal percentage of sex offenders, and other sexually unconventional groups in numbers unrepresentative of society, end quote. Nevertheless, the Kinsey reports, as they'd come to be known, provided gay activists the scientific credibility they needed to argue that their abnormal sexual behavior was actually quite common.

By the mid-1960s, the gay community in places like Miami were beginning to coalesce around this idea, albeit under the mainstream radar. A 1966 local Miami news special featured one of the first openly gay males on television. Richard Inman, president of the Mattachine.

Inman did want to legalize homosexuality between consenting adults,

Soon, after being featured in the report, Richard Inman left the public stage, but others would come forward to argue for the normalcy of their sexual orientation.

Around the time of Inman's public outing, unofficial gay bars were popping up in places like New York City's Greenwich Village. At one location, called the Julius Bar, management actively tried to shoo away the exclusively gay crowd that frequented their watering hole, and they had the legal right to do so. At the time, the New York State Liquor Authority had a rule prohibiting the serving of alcoholic beverages to an exclusively gay crowd on the basis that they were considered disorderly. So to challenge the rule, the NYC chapter of the Mattachine Society staged what they called a protest sip-in in April 1966.. A court sided with the protesters, ruling that gays could peacefully assemble at bars.

The next year, in CBS News' The Homosexual Special, the same show that labeled the gay community as mentally ill, a member of the group that organized the sip-in protest openly professed the normalcy of the gay lifestyle.

By 1969, the Stonewall was a cornerstone of the gay community in New York City. But the problem was that the bar operated without a liquor license, and was even purportedly allowing patrons who were under the legal drinking age to frequent their establishment. As a result, it was subject to frequent police raids. On June 28, 1969, when police came to finally shut it down, as the story goes, several transgenders resisted the raid. One such trans patron was Sylvia Rivera.

Born, a biological male, Sylvia ran away from home at the young age of 10 years old.

Then, shortly after, became a gay child prostitute. At the time of the raid, Sylvia was still under the legal drinking age. In other words, the Stonewall Inn had the kind of clientele that made the bar ripe for a raid, whether its patrons were gay or straight.

Well, as the police attempted to shut down the Stonewall Inn, a riot broke out. A riot instigated by Sylvia Rivera and a drag queen prostitute named Malcolm Michael Jr. The incident became known as the Stonewall Riots.

The gay movement of the time ignored the establishment's obvious disregard for the law, and instead painted themselves as victims. The clash erupted into more protests the following night, and again a few days later. When the dust settled, the two gay prostitutes that sparked the riot launched the Gay Liberation Front, demanding to resume their openly gay lifestyle, and, presumably their paid sex acts, without fear of being arrested. Within months, gay newspapers popped up, and they all began to promote a special event. To mark the year anniversary of the Stonewall Riots, on June 28, 1970, the first gay pride marches were held in San Francisco, Chicago, Los Angeles, and New York City.

The Pride Movement was born.

Clashes arose between this new Pride Movement and the police, and gay activists used the conflict to make their demands.

As we mentioned, in 1952 and again in 1968, the American Psychiatric Association had listed homosexuality as a mental disorder in its official Diagnostic and Statistical Manual of Mental Disorders, or the DSM. Remember, the DSM was and is a manual published by the APA that provides criteria for the diagnosis and classification of mental disorders. Homosexuality could never be accepted as normal to the American public if it were listed as a sickness. Anyone debating the subject could always just cite the documented stance of the psychiatric community. And they did.

In late 1971, a group of lesbians appeared on a popular talk show called the David Susskind Show to discuss homosexuality. As the discussion progressed, David Susskind made his feelings on the subject known.

One of the lesbians, a Reverend, Marjora Kennedy, snapped back.

Before the show concluded, one of the lesbians, a woman named Barbara Giddings, revealed an effort that was underway.

Gay activists understood that, in order for their lifestyle to be normalized, the psychiatric classification of homosexuality as a mental disorder had to be removed from the DSM. If it were removed, they could get jobs teaching children, practicing psychiatry, or any other number of jobs that denied positions to the mentally disturbed. The problem was that in 1970, by one estimate, as many as 99% of APA members believed homosexuality was a pathology. Even gay psychiatrists held that position.

So the APA. delisting homosexuality from its list of mental disorders appeared to be an impossibility. But gay activists had a plan to make the impossible inevitable. They decided to embark on a shock campaign. In May 1970, the APA held its annual national convention in San Francisco, then and now practically the official headquarters of the LGBTQ community.

In modern terms, the APA holding their conference in the Bay Area would be like police officers organizing a how-to chokeholding seminar at the site of George Floyd's death. Gay activists seized on the proximity opportunity.

As the Washington Post reported at the time, quote, the gay liberation and the women allies out-shrinked the head-shrinkers today and took over the American Psychiatric Association's session on sex, end. quote. The gay activists slipped into the convention and shouted down speakers. They targeted the clinical expert featured in CBS' 1967, The Homosexual Special, Dr. Bieber, shouting him down with profanity-laced insults.

Pandemonium ensued. Stunned by the chaos, many of the 500 gathered psychiatrists began leaving. With law enforcement on site and guards checking credentials, some were wondering how the gay activists got in. But what the conference organizers didn't know was that there was a movement afoot within their ranks. Closeted gay and lesbians within the APA wanted to force change within their field, so some of them gave the gay activists insider information about the conference and even slipped them press passes.

Their goal was to bully the psychiatrists with a shock campaign so that they'd feel enough pressure to remove homosexuality from the DSM. The gay activists began following around the APA. Fueled by their success, the gay activists infiltrated another APA meeting, this time in Chicago. During an APA meeting at the University of Southern California, they disrupted a report on homosexuality. Then, at the APA's 1971 annual conference, Barbara Giddings, the lesbian that initially revealed their plan, and another gay activist infiltrated an APA speech.

Giddings' colleague grabbed the microphone and warned the crowd, psychiatry is the enemy incarnate. Psychiatry has waged a relentless war of extermination against us. You may take this as a declaration of war against you. The shock troops even personally targeted Dr. Charles Socorides with threats and insults.

All kinds of things, that.

Socorides, the move was shocking. How could the APA allow these shock troops to take over their science-focused conference? Well, what Dr. Socorides and others may not have known was that there was a movement quietly taking place within the APA's leadership, a leftist movement with a radical agenda.

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So, after gay activists grabbed the microphone at an APA meeting and declared war on psychiatrists, the Medical Association made a startling move. It helped the same activists that threatened them organize a panel at the next conference in 1972.. For many of the seasoned APA psychiatrists, like Dr. Socorides, the move was shocking. How could the APA allow these shock troops to take over their science-focused conference?

Well, what Dr. Socorides and others may not have known was that there was a movement quietly taking place within the APA's leadership.

They were all supporters of the leftist revolution happening all across America, the Marxist uprisings on college campuses, and the anti-war and feminist movements of the time. This small group of doctors wanted to make a radical change within the APA. Namely, they wanted to replace the more conservative leadership with the new generation that aligned with their liberal social views. Unbeknownst to the gay activists storming conferences from the outside, they were getting help from the inside. Now that they had a seat at the 1972 psychiatric conference in Dallas, the gay activists devised a genius plan.

Barbara Giddings contacted a gay psychiatrist. His name was John Fryer. According to Fryer, he'd recently lost several jobs due to the fact that he was suspected of being gay. At the time, homosexuals were prohibited from being psychiatrists. Giddings asked Fryer to speak at the conference.

He initially turned her down. If it became known that he was in fact gay, he'd never be hired again. So, Giddings came up with a plan. Fryer would alter his voice on the panel, microphone, dress in a big baggy suit to hide his physique, and, most importantly, he'd outfit himself with a mask to disguise his face. Instead of using his real name, they called him Dr.

Henry Anonymous. My first reaction was, no way. That's John Fryer in a 2002 interview with.

He challenged the gay members of the association to be involved in the movement to change attitudes towards homosexuality. As homosexual psychiatrists, therefore,

John Fryer reportedly received a standing ovation, but given who organized the panel, it was likely stacked with the group secretly attempting to take over the APA. The fact that the association was even entertaining the argument of the gay activists worried Dr. Socorides, who took to the airwaves to argue against the growing.

Yes, I think so. You notice in that in that manual we talk about disorders, and disorders are much more than strict illnesses, because you're dealing with psychological events and psychological conflicts, which are not measurable, like organic illnesses per se, but they're illnesses just as much because they involve a failure of functioning, and they carry with them pain and suffering. What would be the effect of changing the nomenclature and simply saying that homosexuality is another form of normal behavior? In the first place, if you do normalize it in quotes, you will produce a situation in which men and women will fly away from each other even more than now, and we know that's already a difficult problem. The one hurt the most will be any single individual, any single boy in his adolescence and so forth, who says, I really don't want to be homosexual.

I really want to do something about this, and I want to find somebody who'll give me hope against the despair I feel of alienating myself from the half the human race, and I don't think anyone would choose to be homosexual if he had any choice. These people have suffered one of the worst disasters, in a sense, in that they've been unable to engage in a male-female design, which is set up by biology, by society, and by evolution, and they suffer greatly because of it. Civil rights, yes, but the exclusion of this condition from our diagnostic nomenclature, which would be tantamount to declaring it natural and normal, which is the current fad, the current rage, as a matter of fact, perhaps the greatest medical hoax, if it is perpetrated, of our last 50 years, it would be,

They continued to meet at psychiatrist John P. Spiegel's home to devise a game plan to take over the APA. They calculated that if they could handpick the APA's leadership, they could make a radical shift in the field of American psychiatry by removing homosexuality from the list of mental disorders. A slate of liberal candidates were selected that aligned with their vision, and the group privately pushed for them to be elected into the APA's leadership positions. Dr.

Socrates could see the takeover of the APA building. I know I talked to the outgoing president.

One of them may be president. And by the fall of 1972, the leftist.

Socrates almost immediately began to feel the.

In a stunning turn of events, on December 15th, 1973, the APA leadership voted unanimously to remove homosexuality from the list of mental disorders. Gay activists now had their rallying call. Being gay was now scientifically normal. Its removal was a milestone event and paved the way for a further mainstreaming of homosexuality.

It was around this time that the media narrative machine began to slowly ease into the normalization efforts. The program we are about to present is a.

And the gay liberation movement is challenging a society that abhors homosexuality. But, illness or not, the movement has focused attention on the ridicule all homosexuals feel from the rest of society. Society must ask itself, why? Do homosexuals cause harm, aside from the destructive individuals that exist in every group? Some would say no.

Others would say that homosexual behavior is seductive and contagious to the troubled and the young, and should not be tolerated. The issue is not simple. No group should be persecuted because it offends us, but freedom of homosexual expression treads on the central nervous system of this society. To accept it would change society. For better or worse, that is the question.

The primary tenant of practically every Abrahamic religion, now and then viewed homosexuality in a negative light. From Christianity to Islam and Orthodox Judaism, most denominations of each belief system viewed the gay lifestyle as scripturally prohibited behavior. So for homosexuality to be normalized, America's religious traditions needed to be directly attacked and marginalized. By the summer of 1976, the media played its part in aiding in this effort.

C.

, and Los Angeles, nothing would catapult the effort to normalize homosexuality. like a small group of gay activists in Miami. They'd make a direct attack against the faith-based community, the last standing resistance to their movement. And they'd go after the one group that was previously off-limits, the children. But one woman stepped up and said no, not one step further.

Her name was Anita Bryant, and she set off a firestorm that's been raging ever since. Coming up on Red Pilled America...

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And at the end of each essay, I interview Jill about her craft as a writer. You can listen on iHeartRadio app, Apple Podcasts, or wherever you get your podcasts.

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