Reviews of French LGBTQ+ Books (Part Two)
Transgender history
A compilation of descriptions for French books centered around LGBTQ+ identities: Homosexualite et Creativite by Gerard Bergez, Couples Homosexueles et Lesbians: Juridique et Quotidien by Pasteur J. Doucé ; La Questione Transsexuelle by Pasteur J. Doucé ; La Marquis de Custine by Olivier Gassouin.
pdf
French
Correspondence
F0021-01-148_06_OCR
Paris, France
Khush Khayal Newsletter May 1991, Vol. 3, No. 1
Queer South Asian History
Includes articles, editorial, interviews, letters, news, reviews, advertisements, resources
Khush
1991-05
F0184-01-001-003
Khush Khayal Newsletter December 1990, Vol. 2, No. 4
Queer South Asian History
Includes articles, editorial, interviews, letters, news, reviews, advertisements, resources
Khush
1990-12
F0184-01-001-005
Khush Khayal Newsletter June 1990, Vol. 2, No. 2
Queer South Asian History
Includes articles, editorial, interviews, letters, news, reviews, advertisements, resources
Khush
1990-06
F0184-01-001-001
Connections: A Resource Guide for Lesbian, Gay, Intersex, Bisexual, Two-Spirit, Transgender, Questioning and Queer Youth in B.C.
Youth - British Columbia - Services for - Directories
Province of British Columbia
Gab Youth Services
2004
Pamphlet
English
Physical Object
Call no. 2005-034
Oral History with Lezlie Lee Kam, PT 2 (16 June 2017)
LGBTQ seniors, police violence, Queers of colour, QTPOC, Alcoholism, Pride
Lezlie Lee Kam is a 55+, gender-mysterious, world majority person and dyke; a Trini; a Carib; Brown; and a Callaloo-a mix of Chinese, Carib, Indian, Portuguese, and Venezuelan. She was born in Trinidad and left for Toronto in 1970. In this interview, Lezlie discusses her relationship with the police in the 1970s and 1980s; in particular, she describes being the recipient of racist police violence in 1989, as well as police violence against trans women. Discusses the presence of lesbians of colour in Pride, c. 1991-1992, with the organizations Lesbians of Colour (1991) and Proud and Visible Coalition (with Anthony Mohamad, 1992). 1993-1998: World Majority Lesbians; 1999 Queer Women of Colour. 1999, they rented a big truck to put a sign up that said 'stop police violence; stop the criminalization of people of color), but the police tried to make them take the sign down. They refused, and took the sign into the parade; as a result, the police withdrew their contact with Grand and Toy, which had underwritten the truck. She discusses trying to get funding from Pride for people of colour at 1999 Pride, and having to deal with racism on the Pride organizing committee; in response, they demanded a community meeting at the 519. Discusses how Pelau Masquerade emerged after the Proud and Visible Coalition. Discusses reaching out to Caribana Mas camp people to have connections with Pride. Describes how central Mas was to her when she was a child (her dad was a band leader, and her house was a central space for Carnival preparations).
A large section of this interview discussed alcoholism. Discusses her work with LGBTQ seniors, and how a black women at one of the sites accused her of sexual harassment, sending her into a health downward spiral. She began to drink more to cope with the stress; eventually she lost her job from drinking and went on EI. 2000-2006 drinking seriously; went through all her savings, and almost lost her house. Dec 31, 2006: brother and sister-in-law took her to the hospital. In the process of going to the hospital, she passed out and went into a coma for two months; they thought she'd be a vegetable if she ever woke up. When she woke up, she went to Bridgeport for 4 months for intensive physio and occupational therapy. The medication she went on caused her to gain 50 pounds, impacting her body image. Describes her decision to go public with her history of alcoholism and why, as well as her recovery process. Now she is involved with Women's Health and Women's Hands, a women of colour health clinic. Has become involved with the Senior Pride Network, as well as Indigenous activism.
Discusses 1990s club nights for queer women of colour in the city, including organizing monthly club nights on Church Street, such as "Island Spice," focused on women of colour (1999), as well as organizing at the Red Spot, which was owned by a Sri Lankan man. Discusses current queer of colour club spaces, such as the Steady, the Beaver, Glad Day;
Discusses her history of activism having to do with violence against women in the 1980s, with a focus on immigrant and refugee women of colour. This focus was controversial for the white anti-violence feminists. Lezlie eventually worked in this field for about 10 years. She describes developing a business having to with anti-violence training in same-sex contexts.
Discusses her work as a volunteer with seniors at Bridgepoint, where she often does manicures. Eventually 5 women have come out to her, but they're all closeted now that they are in care. Lezlie discusses how she's been attacked by women for using the women's restroom, because some of the residents see her as a man. She worked for over a year to get trans positive materials in the bathroom. Now she is working on Pride, and getting seniors' programming there. Describes the current politics in Pride around black activism and Black Lives Matter. Describes her experience with Desh Pardesh, where she wasn't considered Indo or South Asian enough.
Brown, Elspeth;
Lee Kam, Lezlie
Canadian Lesbian and Gay Archives
1980s-2010s
mp4
English
video
Oral History with Lezlie Lee Kam, PT 2 (16 June 2017)
Oral History with Lezlie Lee Kam, PT 1 (27 April, 2017)
dyke; lesbian; black power; Carib; Callaloo; world majority; activism; LOOT; Lesbian Organization of Toronto; Carnaval; Mas; migration; immigration; racism; Caribbean-Canadian; Trinidad; butch fem; lesbian separatism; Michigan Womyn's Music Festival; transphobia; coming out; Catholicism; York University; 1970s
This is the first of two oral histories with Lezlie Lee Kam, a 55+, gender-mysterious, world majority person and dyke; a Trini; a Carib; Brown; and a Callaloo-a mix of Chinese, Carib, Indian, Portuguese, and Venezuelan. She was born in Trinidad and left for Toronto in 1970. In this interview, Lezlie discusses her childhood in Trinidad with her 3 brothers with her working-class father and her more well-off mom; at age 11, when she was beginning her education in a convent school, her parents separated. Lezlie stayed with her father and 3 brothers, while her mother moved to Toronto in 1968. Lezlie was involved with Mas, as was her dad, who was a band leader; she's continued to be involved with Carnaval since. When Lezlie was 16, she moved to Toronto to be with her mother in Toronto, despite not wanting to leave. Discusses her attraction to girls from a young age, while also at the same time dating boys. Two of her brothers emigrated in 1976; she describes the debates she had with her mother around her mother's expectations that she do gendered labour in the household, while her brothers did nothing.
Lezlie was only one of four non-white kids in high school in 1970: she describes racism, being called a 'monkey' by the boys, and her (humorous) response, her accent, and her efforts to modulate it once in Canada. Lezlie came out, to herself, while she was at York U 1972-1976. She discusses radical student politics at York, and the expectation that all non-whites sit at the 'black table' in solidarity with black power. She learned about Cuba, South American indigenous issues, and Caribbean literature.
Discusses her first relationship with a woman, Sonia, a mixed race Trinidadian who attended Ryerson, and the physical passion that ensued after figuring it all out for the first time; they were together for 3 years, when they were caught kissing, and Sonia's family shipped her back to Trinidad.
Lezlie describes her activism with LOOT, the Lesbian Organization of Toronto (LOOT), in the late 1970s. She worked at the coffee house, on the phones, and wanted to be a person of colour for other lesbians who looked like her. Describes her work at LOOT and encountering butch-fem roles and lesbian separatism in the contemporary scene. Race and racism was not a topic of discussion among the white LOOT activists. Discusses the transphobia she encountered at the Michigan Womyn's Musical Festival, as well as how very few other women of color were there.
Night life, late 1970s: describes the 4 women of colour in the scene, who went to The Studio, a bar where gay men and lesbians mixed. They stood out, and became disco queens; they checked out the Camu (sp?) on Trinity, near Eastern. The Camu was a working class butch-fem bar, with tuxedos and ball gowns, the whole thing; they were the only people of colour. Discusses her own sense of gender then, and more recently. She was never butch or fem herself.
This interview continues in a second interview on June 16, 2017.
Brown, Elspeth;
Lee Kam, Lezlie
Canadian Lesbian and Gay Archives
1970s-1980s
Lee Kam, Lezlie
Brown, Elspeth
CLGA
mp4
English
video
Trans Dyke
Transsexual people
Lesbian
Transgender people
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genderpress
Mirha-Soleil Ross
Xanthra Phillippa MacKay
genderpres
CLGA
1990s
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Mirha-Soleil Ross
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English
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2008-073
Toronto
THE FUTURE IS OURS
Lesbian and Gay
Activism
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New Pacific Academy
CLGA
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2008-073
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Butches
transgender publishers
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genderpress
Mirha-Soleil Ross
Xanthra Phillippa MacKay
genderpress
CLGA
1990s
genderpress
Mirha-Soleil Ross
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2008-073
Toronto