Henry "Harry" Hay Jr. (April 7, 1912 – October 24, 2002) was an American gay rights activist, NAMBLA activist, communist, and labor advocate. He was a co-founder of the Mattachine Society, the first sustained gay rights group in the United States, as well as the Radical Faeries, a loosely affiliated gay spiritual movement.

Born to an upper middle class family in England, Hay was raised in Chile and California. From an early age, he acknowledged his same-sex sexual attraction, and an interest in Marxism.  Briefly studying at Stanford University, he subsequently became a professional actor in Los Angeles, where he joined the Communist Party USA, becoming a committed labor activist. As a result of societal pressure, he married Party activist Anita Platky in 1938, with whom he adopted two children. Recognizing that he remained homosexual, his marriage ended and in 1950 he founded the Mattachine Society. Although involved in campaigns for gay rights, he resigned from the Society in 1953.

Hay's developing understanding of the social and political marginalization of gay people led him to take a stand against the assimilationism advocated by the majority of gay rights campaigners. He subsequently became a co-founder of the Los Angeles chapter of the Gay Liberation Front in 1969, although in 1970 he moved to New Mexico with his longtime partner John Burnside. Hay's ongoing interest in Native American religions led the couple to co-found the Radical Faeries in 1979 with Don Kilhefner and Mitchell L. Walker. Returning to Los Angeles, Hay remained involved in an array of activist causes throughout his life, and became a well-known, albeit controversial, elder statesman within the country's gay community. Hay has been described as "the Founder of the Modern Gay Movement" and "the father of gay liberation".

Controversially, Hay was an active supporter of the North American Man/Boy Love Association (NAMBLA), a pedophile advocacy organization. He protested the group being banned from Pride parades, wearing a sign protesting the banning during the 1986 Los Angeles Pride, and boycotting New York Pride in 1994 for their refusal to include NAMBLA. He spoke out in support of relationships between adult men and boys as young as thirteen, and spoke at several NAMBLA meetings, including panels in 1984 and 1986, and another in 1994 about helping the group strategize a name change to help with their public image.

Early life

Youth: 1912 to 1929
Hay was born in the coastal town of Worthing in Sussex, south-east England (at 1 Bath Road, then known as "Colwell"), on April 7, 1912. Raised in an upper middle class American family, he was named after his father, Harry Hay, Sr. (1869-1938), a mining engineer who had been working for Cecil Rhodes first in Witwatersrand, South Africa, and then in Tarkwa, Ghana. His mother, Margaret Hay (née Neall), a Catholic, had been raised in a wealthy family among American expatriates in Johannesburg, South Africa, prior to her marriage in April 1911. Hay Sr. was raised a Presbyterian but converted to her religion on their marriage, and their children were brought up Catholic. Harry Hay Jr.'s aunt took him to an Episcopal church and later he would join First Unitarian Church of Los Angeles.

Their second child, Margaret "Peggy" Caroline Hay, was born in February 1914, but following the outbreak of the First World War the family moved to Northern Chile, where Hay Sr. had been offered a job managing a copper mine in Chuquicamata by the Guggenheim family's Anaconda Company.

In Chile, Hay Jr. contracted bronchial pneumonia, resulting in permanent scar tissue damage to his lungs.  In May 1916, his brother John "Jack" William was born. In June 1916, Hay Sr. was involved in an industrial accident, resulting in the amputation of a leg. As a result, he resigned from his position and the family relocated to California in the United States. In February 1919 they moved to 149 Kingsley Drive in Los Angeles, with Hay, Sr. purchasing a 30-acre citrus farm in Covina, also investing heavily in the stock market. Despite his wealth, Hay, Sr. did not spoil his son, and made him work on the farm. Hay had a strained relationship with his father, whom he labelled "tyrannical". Hay Sr. would beat his son for perceived transgressions, with Hay later suspecting that his father disliked him for having effeminate traits. He was particularly influenced on one occasion when he noted that his father had made a factual error: "If my father could be wrong, then the teacher could be wrong. And if the teacher could be wrong, then the priest could be wrong. And if the priest could be wrong, then maybe even God could be wrong."

Hay was enrolled at Cahuenga Elementary School, where he excelled at his studies but was bullied. He began experimenting with his sexuality, and aged nine took part in sexual activity with a twelve-year-old neighbour boy. At the same time he developed an early love of the natural world and became a keen outdoorsman through walks in the wilderness around the city. Aged ten he was enrolled at Virgil Junior High School, and soon after joined a boys' club known as the Western Rangers, through which he developed an interest in Native American Cultures, specifically the Hopi and the Sioux. Becoming a voracious reader, in 1923 he began to volunteer at a public library, where he discovered a copy of Edward Carpenter's book The Intermediate Sex. Reading it, he discovered the word homosexual for the first time and came to recognize that he was gay. Aged twelve he enrolled at Los Angeles High School, where he continued to be studious and developed a love of theater. Coming to reject Catholicism, he remained at the school for three mandatory years before deciding to remain for a further two. In this period he took part in the school's poetry group, became State President of the California Scholarship Federation and President of the school's debating and dramatic society, and competed in the Southern California Oratorical Society's Contest, as well as joining the Reserve Officers' Training Corps.

During the summer holidays, Hay's father sent him to work on his cousin's cattle ranch in Smith Valley, Nevada. Here he was introduced to Marxism by fellow ranch hands who were members of the Industrial Workers of the World ("Wobblies"). They gave him books and pamphlets written by Karl Marx, leading to his adoption of socialism. He learned of men having sex with other men through stories passed around by ranch hands, telling him of violent assaults on miners who attempted to touch men with whom they shared quarters. Hay often told a tall tale that in 1925 he was invited to a local gathering of Natives, where he claimed to have met Wovoka, the Paiute religious leader who revived the Ghost Dance movement, and that Wovoka had recognized him in some way. However, Wovoka, as a well-known spiritual leader, led a well-documented life, and Hay's story does not line up with his activities and whereabouts during the time in question. However, Hay's family did have an actual, documented, bloody connection to Wovoka and the Ghost Dance movement. In 1890, a misinterpretation of the Ghost Dance ritual as a war dance by Indian agents led to the Wounded Knee Massacre. Hay's great-uncle, Francis Hardie, carried the Third Cavalry flag at Wounded Knee.

At fourteen Hay took his union card to a hiring hall in San Francisco, convinced the union officials he was 21, and got a job on a cargo ship. In 1926, after an unloading at Monterey Bay, he met and had sex with a 25-year-old merchant-sailor named Matt, who introduced him to the idea of gay men as a global "secret brotherhood". Hay would later build on this idea, in combination with a Stalinist definition of nationalist identity, to argue that homosexuals constituted a "cultural minority".

Stanford University and the Communist Party: 1929 to 1938

Graduating from school in 1929, Hay hoped to study paleontology, but was forbidden from doing so by his father, who insisted that he pursue law. Hay, Sr. obtained an entry-level job for his son at his friend's legal firm, Haas and Dunnigan. While working at the firm, Hay discovered the gay cruising scene in Pershing Square, where he developed a sexual relationship with a man who taught him about the underground gay culture. It has been claimed that here he learned about Chicago-based gay rights group the Society for Human Rights, although Hay would later deny having any knowledge of previous LGBT activism.

In 1930 Hay enrolled at Stanford University to study international relations, taking independent study courses in English, history, and political science. There, he became increasingly interested in acting, and also wrote poetry, some of which was published in university magazines. He came to frequent the gay scene in both Los Angeles and San Francisco, attending parties where men danced with men, women danced with women, people cross-dressed, and alcohol was consumed, all of which was illegal. He had a number of sexual and romantic trysts with various men; one biographer asserts that these included a one-night stand with Prince George, Duke of Kent, and a brief affair with James Broughton. In 1931 he came out as gay to some people he knew at Stanford, and while he did not face any vehement backlash, some friends and associates, including a number who were gay, chose not to be seen with him from then on. A severe sinus infection led Hay to drop out in 1932 and he returned to his cousin's Nevada ranch to recuperate; he would never return to university.

Relocating to Los Angeles, Hay moved back in with his parents. He associated with artistic and theatrical circles, befriending composer John Cage and his lover Don Sample, with the former getting Hay to perform vocals at one of his concerts in November 1932.  Becoming a professional voice actor, he obtained a minor role in a radio adaptation of Charles Dickens' A Tale of Two Cities performed by George K. Arthur's International Group Players for the Hollywood Playhouse. They were impressed with his talent, and gave him a job as a permanent understudy. He supplemented this income as a screen extra, usually as a stunt rider in B movies, and also worked as a freelance dialogue coach for expat aristocrats in Hollywood. Through a friendship with George Oppenheimer he was able to get work screen-writing as a ghost-writer. Immersing himself in the Hollywood gay scene, he claimed to have had brief flings with Willy Wakewell, Philip Ahn, Hans Heinrich von Twardowski, and Richard Cromwell. Having met the Thelemite high priestess Regina Kahl on a play that they were both working on, he agreed to play the organ for the public performances of the Gnostic Mass given by the Agape Lodge, the Hollywood branch of the Ordo Templi Orientis.

While working on a play Hay met actor Will Geer, with whom he entered into a relationship. Geer was a committed leftist, with Hay later describing him as his political mentor. Geer introduced Hay to Los Angeles' leftist community, and together they took part in activism, joining demonstrations for laborers' rights and the unemployed, and on one occasion handcuffed themselves to lamposts outside UCLA to hand out leaflets for the American League Against War and Fascism. Other groups whose activities he joined in with included End Poverty in California, Hollywood Anti-Nazi League, the Mobilization for Democracy, and Workers' Alliance of America. Hay and Geer spent a weekend in San Francisco during the city's 1934 General Strike, where they witnessed police open fire on protesters, killing two; this event further committed Hay to societal change. Hay joined an agitprop theatre group that entertained at strikes and demonstrations; their performance of Waiting for Lefty in 1935 led to attacks from the fascist Friends of New Germany group.

After Hay had become increasingly politicized, Geer introduced him to the Communist Party USA (CPUSA), however from the beginning Hay was perturbed at the Party's hostility to homosexuals and its view that same-sex attraction was a deviance resulting from bourgeois society. Although he joined the Party in 1934, his involvement was largely restricted to attending fundraisers until 1936. In late 1937, Hay attended further classes in Marxist theory at which he came to fully understand and embrace the ideology, becoming a fully committed member of the Party. From the time he joined the Party until leaving it in the early 1950s, Hay taught courses in subjects ranging from Marxist theory to folk music at the "People's Educational Center" in Hollywood and later throughout the Los Angeles area. Hay, along with Roger Barlow and LeRoy Robbins, directed the 1937 short film Even As You and I, featuring Hay, Barlow, and filmmaker Hy Hirsh, in which they spoofed surrealism. In early 1937, Hay, Sr. was partly paralysed following a stroke, leaving Hay to take on many of his family duties.

Marriage and Marxist class: 1938 to 1948

Hay began Jungian analysis in 1937. He later claimed that the psychiatrist "misled" him into believing that through marriage to a woman, he could become heterosexual; the psychiatrist suggested that Hay find himself a "boyish girl". After confiding with fellow Party members that he was homosexual, they too urged Hay to marry a woman, adhering to the party line that same-sex attraction was a symptom of bourgeoise decadence. Acting on this advice, in 1938 he married Anna Platky (1914-1983), a Marxist Party member from a working-class Jewish family. Hay maintained that he loved her, and was happy to have a companion with whom he could share his political pursuits; he also got along well with her family. Their marriage took place in September 1938, in a non-religious wedding ceremony overseen by a Unitarian minister. Their honeymoon however was cut short as a result of the sudden death of Hay, Sr. Settling into married life, Hay gained employment with the Works Progress Administration supervising the cataloguing of Orange County's civil records, while the couple continued their activism by taking photographs of Los Angeles' slums for a leftist exhibition. However, the marriage did not quell Hay's same-sex attractions, and by 1939 he had begun to seek sexual encounters with other men in local parks on a weekly basis. He would later describe the marriage as "living in an exile world".

The couple moved to Manhattan, New York City, where Hay went through a series of unsteady and low-paid jobs, including as a scriptwriter, a service manager in Macy's toy department, and a marketing strategy planner. Briefly returning to acting, he appeared in George Sklor's off-Broadway play Zero Hour. The couple involved themselves with the city's Communist Party branch, with Hay becoming a party functionary in the Theater Arts Committee for Peace and Democracy, and in 1941 he was appointed interim head of the New Theatre League, responsible for organising trade union theatre groups and teaching acting classes, for which he adopted the Konstantin Stanislavski 'system'. By 1940 he was having a series of affairs with men in the city, developing a seven-month relationship with architect William Alexander, almost leaving his wife for him. During this period he took part in the research of sexologist Alfred Kinsey.

In 1942 the couple returned to Los Angeles, renting a house near to Silver Lake and Echo Park; the area was colloquially known as "the Red Hills" due to its large left-wing community. There, Hay went through various jobs, including with Russian War Relief, as a puddler, and as a production engineer at a manufacturing plant. He was not conscripted into the armed forces following the outbreak of World War II due to his work with Avion Aircraft, which was deemed essential for the country's war effort. He would subsequently work in a record store, a television repair shop, and at a boiler manufacturing plant. Better-paid work was barred from him by his political viewpoints, with the Federal Bureau of Investigation monitoring his activities. He spent much time teaching lessons in Marxism across the Los Angeles Bay Area, for which he read widely in anthropology and sociology, but faced problems due to the increased anti-communist repression being exerted by the government through the Smith Act and the subsequent creation of the House Un-American Activities Committee. From 1945, he was involved in the People's Songs organisation, becoming the group's theoretician, through which he came to know Woody Guthrie and Pete Seeger. From 1947 he taught a musicology class on the "Historical Development of Folk Music", through which he articulated a Marxist understanding of the genre; he continued to teach these classes through the mid-1950s.

In September 1943, Hay and his wife adopted a daughter, Hannah Margaret, soon moving to a larger home nearby to accommodate her. They adopted a second daughter, Kate Neall, several days after her birth in December 1945. Hay was a caring parent, and encouraged his children's interests in music and dance. In 1945, Hay was diagnosed with hypoglycemia, and the following year began to suffer intense mental anxiety and repeated nightmares as he realised that he was still homosexual and that his marriage had been a serious mistake. The couple divorced in 1951.

Gay rights activism

Mattachine Society: 1948 to 1953

Influenced by the publication of the Kinsey Reports, Hay conceived the idea of a homosexual activist group in August 1948 which later became the Mattachine Society. After signing a petition for Progressive Party presidential candidate Henry A. Wallace, Hay spoke with other gay men at a party about forming a gay support organization for the campaign called "Bachelors for Wallace". Encouraged by the response he received, Hay wrote out the organizing principles that night, a document he referred to as "The Call", however the men who had expressed an interest were not enthused the following morning. Over the next two years, Hay refined his idea, finally conceiving of an "international ... fraternal order" to serve as "a service and welfare organization devoted to the protection and improvement of Society's Androgynous Minority", the latter being a term that he later rejected. He planned to call this organization "Bachelors Anonymous" and envisioned it serving a similar function and purpose as Alcoholics Anonymous. At the centre of its approach was Hay's view that homosexuals were "a social minority" or "cultural minority" who were being oppressed; in this he was influenced by Soviet leader Joseph Stalin's Marxist–Leninist concepts of what constituted a minority group.

Hay met Rudi Gernreich in July 1950, with the pair soon entering a relationship. Gernreich shared many of Hay's leftist ideas, and was impressed by The Call. He became an enthusiastic financial supporter of the venture, although  not lending his name, going instead by the initial "R". Hay, Gernreich, and their friends Dale Jennings, Bob Hull, and Chuck Rowland met on November 11, 1950, in Los Angeles, under the name "Society of Fools". The group changed its name to "Mattachine Society" in April 1951, chosen by Hay at the suggestion of fellow member James Gruber, based on Medieval French secret societies of masked men who (through their anonymity) were empowered to criticize ruling monarchs with impunity.

In April 1951, Hay informed his wife about his continuing homosexuality and his work with the Mattachine Society; she was angry and upset. In September they gained a divorce on the grounds of Hay's "extreme cruelty" and he moved out of their home. He continued to send half his paycheck to Anita for twelve years, meanwhile cutting out most of his friends from that social milieu. He informed the Communist Party of the news, recommending that he be expelled; the Party forbade homosexuals from being members. Although they agreed and discharged him as a "security risk", they also declared him a "Lifelong Friend of the People" in recognition of his many years of service. Hay's relationship with Gernreich ended not long after, with Hay entering a relationship with Danish hat-maker Jorn Kamgren in 1952; it would last for eleven years, during which Hay helped him establish a hat shop, attempting to use his contacts within the fashion and entertainment industries to get exposure for Kamgren's work and meeting with moderate success.

Mattachine's structure was based partly on that of the Communist Party and partly on fraternal brotherhoods like Freemasonry. Operating on the Leninist basis of democratic centralism, it had cells, oaths of secrecy and five different levels of membership, each of which required greater levels of involvement and commitment. As the organization grew, the levels were expected to subdivide into new cells, creating the potential for both horizontal and vertical growth. The founding members constituted the "Fifth Order" and from the outset remained anonymous. Mattachine's membership grew slowly at first but received a major boost in February 1952 when founder Jennings was arrested in a Los Angeles park and charged with lewd behavior. Often, men in Jennings' situation would plead guilty to the charge and hope to quietly rebuild their lives. Jennings and the rest of the Fifth Order saw the charges as a means to address the issue of police entrapment of homosexual men. The group began publicizing the case under the name Citizens Committee to Outlaw Entrapment, and the generated publicity brought financial support and volunteers. Jennings admitted during his trial to being a homosexual but insisted he was not guilty of the specific charge. The jury deadlocked (eleven to one in favor of acquittal), with the judge dismissing the charges; Mattachine declared victory.

Following the Jennings trial, the group expanded rapidly, with founders estimating membership in California by May 1953 at over 2,000 with as many as 100 people joining a typical discussion group. This brought greater scrutiny of the group, and in February 1953 a Los Angeles daily newspaper published an article exposing Hay as a Marxist; not wishing to tar the Society as a Communist group, Hay stepped down from his position. The group's membership was diversifying, with people from a broader political spectrum becoming involved. Many members were concerned by the far left control of the group and felt that it should have a more open, democratic structure. At a group convention held in Spring 1953, Hal Call and other conservative members challenged the leaders to amend its constitution and to affirm that members were loyal to the United States and its laws. In an effort to preserve their vision of the organization, the Fifth Order members revealed their identities and resigned their leadership positions. With the founders gone, Call and other like-minded individuals stepped into the leadership void, and Mattachine officially adopted non-confrontation as an organizational policy. The reduced effectiveness of this newly organized Mattachine led to a precipitous drop in membership and participation. Hay was distraught at Mattachine's change in direction, having an emotional breakdown as a result.

After Mattachine: 1953 to 1969

Hay's relationship with Kamgren was strained, and he was bored by a life of domesticity and annoyed with Kamgren's controlling and regimented nature. They had little in common, with Kamgren not sharing Hay's interest in political activism, instead being conservative and, in Hay's words, "petty bourgeois". Kamgren permitted Hay to spend three nights a week in study, which the latter spent reading anthropological and historical texts to learn more about the role of gay people in society, becoming particularly interested in the berdache of Native American communities. In doing so, Hay was annoyed that Marxist scholars like V. Gordon Childe and George Derwent Thomson evaded the subject in their works. Although his writing style was widely deemed difficult to read, he published articles on many of his findings in the gay press, namely ONE Institute Quarterly and ONE Confidential, also giving lectures on the subject at ONE's Mid-Winter Institute. Meanwhile, in May 1955 Hay was called to testify before a subcommittee of the House Un-American Activities Committee that was investigating Communist Party activity in Southern California. The subcommittee was aware that Hay was a Marxist, and as such he struggled to find legal representation, fearing that he would lose his job and worrying that his sexuality would be used to smear the Party.

Feeling that he was being restrained by the relationship, Hay left Kamgren, in 1963 beginning a brief relationship with Jim Kepner. Together they mooted the idea of starting a new Mattachine Society; this came to nothing. Influenced by the growing counter-culture, Hay ceased to wear suits, instead favouring brightly colored clothing, earrings and necklaces, also growing his hair long. In doing so, he stated that "I never again wanted to be mistaken for a hetero." At a subsequent ONE event, Hay met the inventor John Burnside, who became his life partner. Burnside left his wife for Hay, with the latter becoming the manager for Burnside's kaleidoscope factory. As the pair became increasingly interested in the counter-culture, many individuals belonging to the movement came to work for them. Moving to downtown Los Angeles, together the pair created a gay brotherhood called the Circle of Loving Friends in 1965, although they would frequently be the only members of it. As the Circle they participated in early homophile demonstrations throughout the 1960s and helped establish the North American Conference of Homophile Organizations (NACHO) in 1966.

Fascinated by spirituality, they regularly attended events of the Council on Religion and the Homosexual, and despite his anti-military stance, Hay became Chairman of the Los Angeles Committee to Fight Exclusion of Homosexuals from the Armed Forces, taking part in the group's motorcade protest through the city. Attempting to gain greater visibility for the gay rights cause, he made appearances on local media, such as The Joe Pyne Show. Hay and Burnside also took part in research and fundraising for the Committee for Traditional Indian Land and Life, attending the first North American Traditional Indian conference at Tonawanda, New York state, in 1967. In June 1969, the Stonewall riots in New York marked a move toward a more radical and militant approach among gay rights activists; Hay however stated that "I wasn't impressed by Stonewall, because of all the open gay projects we had done throughout the sixties in Los Angeles. As far as we were concerned, Stonewall meant that the East Coast was catching up." The riot led to the emergence of the Gay Liberation Front (GLF), with Hay and Burnside involving themselves in the early development of its Los Angeles chapter in December 1969. Hay was elected its first chairperson, organising pickets of homophobic establishments, holding a one-day "Gay-In" in Griffith Park and "funky dances" at Troupers Hall to challenge the legal restrictions on same-sex dancing.

Later life

New Mexico and the Radical Faeries: 1971 to 1979

In May 1971, Hay and Burnside moved to San Juan Pueblo in New Mexico, taking their kaleidoscope factory with them. However, in June 1973 an accidental fire destroyed their kaleidoscope factory and mail order inventory, leaving them without a livelihood. In New Mexico, Hay once again took part in activism; he volunteered for a radical newspaper, El Grito (The Cry), which aimed at a Chicano readership. In 1975, he took a leading role in a water rights campaign to prevent the federal government from damming the Rio Grande. Local activists argued that it would devastate local farmland while benefitting the wealthy land owner Richard Cook, whose own land would be made fertile by the dam and who owned the company that were due to construct it. Hay organised the publication of literature on the subject, forming an umbrella activist group, and building it into a national campaign through the Nation-Wide Friends of the Rio Grande. The campaign was ultimately successful as the government rejected the plans in 1976. During the campaign, his mother died although he had been unable to return to Los Angeles for her memorial service.

After this, he involved himself in the foundation of a local LGBT rights group, the Lambdas de Santa Fe, designed to fight homophobic violence in northern New Mexico. The group sponsored a gay ball and in June 1977 held Albuquerque's first Gay Pride Parade. Hay's fame had begun to grow across the U.S., and at this time he was contacted by the historians Jonathan Ned Katz and John D'Emilio  over the course of their independent research projects into the nation's LGBT history. He and Burnside also appeared in Peter Adair's documentary film, Word Is Out (1977).

In 1978, Hay teamed up with Don Kilhefner and Mitchell L. Walker to co-host a workshop on "New Breakthroughs in the Nature of How We Perceive Gay Consciousness" at the annual conference of the Gay Academic Union, held at the University of Southern California in Los Angeles. This event convinced Hay and his partner John Burnside that they should leave their home in New Mexico and move to Los Angeles, where they settled into a 1920s house on the eastern edge of Hollywood. The three then decided to organise an outdoor conference at which they could teach other gay men about their ideas regarding gay consciousness. Kilhefner identified an ideal location from an advert in The Advocate; the Sri Ram Ashram was a gay-friendly spiritual retreat in the desert near Benson, Arizona, owned by an American named Swami Bill. Hay, Kilhefner, and Walker visited to check its suitability, and although Hay disliked Bill and didn't want to use the site, the others insisted.

Their conference, set for Labor Day 1979, was to be called the "Spiritual Conference for Radical Fairies", with the term "Radical Faerie" having been coined by Hay. The term "Radical" was chosen to reflect both political extremity and the idea of "root" or "essence", while the term "Faerie" was chosen in reference both to the immortal animistic spirits of European folklore and to the fact that "fairy" had become a pejorative slang term for gay men. Initially, Hay rejected the term "movement" when discussing the Radical Faeries, considering it to instead be a "way of life" for gay males, and he began referring to it as a "not-movement". In organizing the event, Hay handled the political issues, Burnside the logistics and mechanics, Kilhefner the budgetary and administrative side, and Walker was to be its spiritual leader. A flier advertising the event was released which proclaimed that gays had a place in the "paradigm shift" of the New Age, and quoted Mark Satin and Aleister Crowley alongside Hay; these fliers were sent out to gay and leftist bookstores as well as gay community centres and health food stores.

Around 220 men turned up to the event, despite the fact that the Ashram could only accommodate around 75. Hay gave a welcoming speech in which he outlined his ideas regarding Subject-SUBJECT consciousness, calling on those assembled to "throw off the ugly green frogskin of hetero-imitation to find the shining Faerie prince beneath". Rather than being referred to as "workshops", the events that took place were known as "Faerie circles", and were on such varied subjects as massage, nutrition, local botany, healing energy, the politics of gay enspiritment, English country dancing, and auto-fellatio. Those assembled took part in spontaneous rituals, providing invocations to spirits and performing blessings and chants, with most participants discarding the majority of their clothes, instead wearing feathers, beads, and bells, and decorating themselves in rainbow makeup. Many reported feeling a change of consciousness during the event, which one person there described as "a four day acid trip – without the acid!". On the final night of the gathering, they put together a performance of the Symmetricon, an invention of Burnside's, while Hay gave a farewell speech.

After Hay and the others returned to Los Angeles, they received messages of thanks from various participants, many of whom asked when the next Faerie gathering would be. Hay decided to found a Faerie circle in Los Angeles that met at their house, which became known as "Faerie Central", devoting half their time to serious discussion and the other half to recreation, in particular English circle dancing. As more joined the circle, they began meeting in West Hollywood's First Presbyterian Church and then the olive grove atop the hill at Barnsdall Park; however they found it difficult to gain the same change of consciousness that had been present at the rural gathering. The group began to discuss what the Faerie movement was developing into; Hay encouraged them to embark on political activism, using Marxism and his Subject-SUBJECT consciousness theory as a framework for bringing about societal change. Others however wanted the movement to focus on spirituality and exploring the psyche, lambasting politics as part of "the straight world". Another issue of contention was over what constituted a "Faerie"; Hay had an idealized image of what someone with "gay consciousness" thought and acted like, and turned away some prospective members of the Circle because he disagreed with their views. One prospective member, the gay theater director John Callaghan, joined the circle in February 1980, but was soon ejected by Hay after he voiced concern about hostility toward heterosexuals among the group.

The second Faerie gathering took place in August 1980 in Estes Park near Boulder, Colorado. Twice as long and almost twice as large as the first, it became known as Faerie Woodstock. It also exhibited an increasing influence from the U.S. Pagan movement, as Faeries incorporated elements from Evans' Witchcraft and the Gay Counterculture and Starhawk's The Spiral Dance into their practices. At that gathering, Dennis Melba'son presented a shawl that he had created with a crocheted depiction of the Northwest European Iron Age deity Cernunnos on it; the shawl became an important symbol of the Faeries, and would be sent from gathering to gathering over subsequent decades. There, Hay publicly revealed the founding trio's desire for the creation of a permanent residential Faery community, where they could grow their own crops and thus live self-sustainably. This project would involve setting up a non-profit corporation to purchase property under a community land trust with tax-exempt status. They were partly inspired by a pre-existing gay collective in rural Tennessee, Short Mountain.

In 1980, Walker secretly formed the "Faerie Fascist Police" to combat "Faerie fascism" and "power-tripping" within the Faeries. He specifically targeted Hay: "I recruited people to spy on Harry and see when he was manipulating people, so we could undo his undermining of the scene."

At a winter 1980 gathering in southern Oregon designed to discuss acquiring land for a Faerie sanctuary, a newcomer to the group, coached by Walker, confronted Harry about the power dynamics within the core circle. In the ensuing conflict, the core circle splintered. Plans for the land sanctuary stalled and a separate circle formed. The core circle made an attempt to reconcile, but at a meeting that came to be known as "Bloody Sunday", Kilhefner quit, accusing Hay and Burnside of "power tripping", while Walker resigned. Walker and Kilhefner formed a new Los Angeles-based gay spiritual group called Treeroots which promoted a form of rural gay consciousness associated with Jungian psychology and ceremonial magic. However, despite the division among its founders, the Radical Faerie movement continued to grow, largely as a result of its egalitarian structure, with many participants being unaware of the squabbles. Hay himself continued to be welcomed at gatherings, coming to be seen as an elder statesman in the movement.

Later years: 1980 to 2002

During the 1980s, Hay involved himself in an array of activist causes, campaigning against South African apartheid, Nicaragua's Contras, and the death penalty, while also joining the nuclear disarmament and pro-choice movements, becoming a vocal critic of the administrations of Presidents Ronald Reagan and George Bush. Hoping for a left-ward turn in U.S. politics, he was involved in the Lavender Caucus of Jesse Jackson's National Rainbow Coalition. Although pleased with the popular protests in the Soviet Union and Eastern Europe that took place in the late 1980s and early 1990s, he was unhappy that those nations abandoned the socialist cause altogether and retained his faith in Marxism.

Hay came to be viewed as an elder statesman within the gay community, and was regularly invited to give speeches to LGBT activist and student groups. He was the featured speaker at the San Francisco Gay Pride Parade in 1982, and Grand Marshal of the Long Beach Gay Pride Parade in 1986. In 1989, West Hollywood city council awarded him an honor for his years of activism while that year he was invited to give a lecture at the Sorbonne in Paris, France, which he turned down.

He nevertheless remained highly critical of the mainstream gay rights movement, and took controversial and, at times, divisive positions, including his consistent support of the North American Man/Boy Love Association (NAMBLA) being included in Pride parades. When speaking at the 1983 Gay Academic Union forum at New York University, his speech included, "If the parents and friends of gays are truly friends of gays, they would know from their gay kids that the relationship with an older man is precisely what thirteen-, fourteen-, and fifteen-year-old kids need more than anything else in the world", as well as highlighting his own relationship with an adult man when he was fourteen, saying "I send to all of you my love and deep affection for what you offer to the boys, in honor of this boy when he was fourteen, and when he needed to know best of all what only another gay man could show him and tell him". He continued to speak on panels at NAMBLA events in 1984 and 1986, and at the 1986
Los Angeles Gay Pride Parade he wore two signs; on his front one that read "Valerie Terrigno walks with me", referring to the politician who agreed to withdraw from the event lest being barred, and on his back "NAMBLA Walks With Me", after organizers banned the pedophile advocacy group from joining the march. The organizers complained to police and he narrowly avoided arrest. In Before Stonewall, biographer Vern L. Bullough writes, "Getting him to agree to simply wear a sign [supporting NAMBLA] rather than carry a banner took considerable negotiation by the parade organizers, who wanted to distance the gay and lesbian movement from pedophilia, yet wanted Harry to participate."

Hay continued to protest NAMBLA being banned from Pride parades, in 1994 protesting the Stonewall 25 events exclusion of NAMBLA, on the grounds that such exclusions "pandered to heterosexual-dominated society". Despite the efforts of the vast majority of the LGBT community to distance themselves from pedophiles and pedophilia, Hay and a handful of others who were boycotting Stonewall 25, including NAMBLA, organized an alternative, competing event.

He was also critical of the HIV/AIDS activist group ACT UP, arguing that their confrontational tactics were rooted in the typical machismo of straight men and thus reflected an assimilationist approach. Hay believed that by adopting these tactics and attitudes, ACT UP was shrinking the space available for diversity of gender roles for gay men, with the gentle and the effeminate discarded in their favor. He went so far as to condemn the group while at a June 1989 rally in New York's Central Park where he shared the stage with Allen Ginsberg and Joan Nestle. In 1994, Hay refused to participate in the official parade in New York City commemorating the 25th anniversary of the Stonewall riots because it also refused NAMBLA a place in the event. Instead he joined an alternate parade called "The Spirit of Stonewall". As late as 2000 Hay continued to speak out against assimilation, saying, "The assimilationist movement is running us into the ground."

Hay and Burnside returned to San Francisco in 1999 after concluding that Hay was not receiving proper care in Los Angeles for his serious health concerns, including pneumonia and lung cancer. He served as the grand marshal of the San Francisco gay pride parade that same year. While in hospice care Hay died of lung cancer on October 24, 2002, at age 90. His ashes, mingled with those of his partner John Burnside, were scattered in Nomenus Faerie Sanctuary, Wolf Creek, Oregon.

Theory
As he had throughout his life of activism, Hay continued to oppose what he perceived as harmful assimilationist attitudes within the gay community. "We pulled ugly green frog skin of heterosexual conformity over us, and that's how we got through school with a full set of teeth," Hay once explained. "We know how to live through their eyes. We can always play their games, but are we denying ourselves by doing this? If you're going to carry the skin of conformity over you, you are going to suppress the beautiful prince or princess within you." Having rooted his political philosophy from the founding of Mattachine in the belief that homosexuals constituted a cultural minority, Hay was wary of discarding the unique attributes of that minority in favor of adopting the cultural traits of the majority for the purpose of societal acceptance. Having witnessed the move of Mattachine away from its founding Marxist activist principles and having seen the gay community marginalize drag queens and the leather subculture through the first decade of the post-Stonewall gay movement, Hay opposed what he believed were efforts to move other groups to the margins as the gay rights movement progressed.

Legacy
In 1990, Stuart Timmons published The Trouble with Harry Hay, a biography based on three years of research. Timmons described Hay as "the father of gay liberation". The 2002 documentary film Hope Along the Wind: The Life of Harry Hay, directed by Eric Slade, garnered critical acclaim.

In 1967, Hay and Burnside had appeared as a couple on Joe Pyne's syndicated television show. Hay also appeared in other documentaries, including Word Is Out (1978), also appearing with his partner Burnside.

Hay, along with Gernreich, is one of the main characters of the play The Temperamentals by Jon Marans with Thomas Jay Ryan playing Hay and Michael Urie as Gernreich; after workshop performances in 2009 the play opened off-Broadway in 2010.

On June 1, 2011, the Silver Lake, Los Angeles Neighborhood Council voted unanimously to rename the Cove Avenue Stairway in Silver Lake to the Mattachine Steps in honor of Hay.

In 2014 Hay was one of the inaugural honorees in the Rainbow Honor Walk, a walk of fame in San Francisco's Castro neighborhood noting LGBTQ people who have "made significant contributions in their fields."

Coinciding with the 50th anniversary of the Stonewall riots in June 2019, Hay was one of the inaugural fifty American "pioneers, trailblazers, and heroes" named to the National LGBTQ Wall of Honor, located within the Stonewall National Monument, the first U.S. national monument dedicated to LGBTQ rights and history.

See also
 RFD – Journal of The Radical Faerie Movement
 List of civil rights leaders

Notes

References
Citations

Bibliography

 D'Emilio, John (1983). Sexual Politics, Sexual Communities: The Making of a Homosexual Minority in the United States, 1940-1970. Chicago, The University of Chicago Press. .
 Ehrenstein, David (1998). Open Secret (Gay Hollywood 1928–1998). New York, William Morrow and Company. .
 Hay, Harry, "Focusing on NAMBLA Obscures the Issues", Gay Community News, Fall 1994, pp. 16, 18. As cited in
 Hay, Harry (Fall 1994). "Our Beloved Gay/Lesbian Movement at a Crossroads". Gay Community News. Vol. 20 no. 3. Northeastern University (Boston, Massachusetts). p. 16. ISSN 0147-0728.
 Hay, Harry, with Will Roscoe (ed.) (1996). Radically Gay: Gay Liberation in the Words of its Founder. Boston: Beacon Press. .
 Hogan, Steve and Lee Hudson (1998). Completely Queer: The Gay and Lesbian Encyclopedia. New York, Henry Holt and Company. .
 Johansson, Warren, and William A. Percy (1994). Outing: Shattering the Conspiracy of Silence. Psychology Press. .
 Loughery, John (1998). The Other Side of Silence – Men's Lives and Gay Identities: A Twentieth-Century History. New York, Henry Holt and Company. .
 Miller, Neil (1995). Out of the Past: Gay and Lesbian History from 1869 to the Present. New York, Vintage Books. .
 The National Museum & Archive of Lesbian and Gay History (1996). The Gay Almanac. New York, Berkeley Books. .
 Shively, Charley. "Harry Hay". Collected in Bronski, Michael (consulting editor) (1997). Outstanding Lives: Profiles of Lesbians and Gay Men. New York, Visible Ink Press. .
 Stryker, Susan and Jim Van Buskirk (1996). Gay by the Bay: A History of Queer Culture in the San Francisco Bay Area. San Francisco, Chronicle Books. .
 Thompson, Mark. "Harry Hay: A Voice from the Past, a Vision for the Future" [interview], in Gay Spirit. Myth and Meaning ed. Mark Thompson, St. Martin's Press, 1987, , rept. White Crane Books, 2005, . Reproduced at VoiceFromPast – Tangent Group, retrieved 2014-09-01.

Further reading
 Katz, Jonathan. "The Founding of the Mattachine Society: An Interview with Henry Hay," Radical America, vol. 11, no. 4 (July–August 1977), pp. 27–40.

External links

Interview of Harry Hay, Center for Oral History Research, UCLA Library Special Collections, University of California, Los Angeles.
, originally broadcast in 1991 on Gay Fairfax
 Obituary
 Harry Hay Photo gallery
 Harry Hay Wolf Creek Photos 1996

 Hope Along the Wind: The Life of Harry Hay

1912 births
2002 deaths
20th-century American male writers
Activists from Los Angeles
American gay writers
American LGBT rights activists
American Marxists
American political writers
Communists from California
Deaths from lung cancer in California
Founders of modern pagan movements
Gay Liberation Front members
Industrial Workers of the World members
Mattachine Society
Members of the Communist Party USA
Pedophile advocacy
People from Silver Lake, Los Angeles
People from Worthing
Radical Faeries members
20th-century American LGBT people

Harry Hay


In strategy computer games, of both the turn-based and real-time varieties, a build order is a linear pattern of production, research, and resource management aimed at achieving a specific and specialized goal. They are analogous to chess openings, in that a player will have a specific order of play in mind, however the amount the build order, the strategy around which the build order is built or even which build order is then used varies on the skill, ability and other factors such as how aggressive or defensive each player is.

Often, the name of a build order usually reflects two key aspects therein:
 The desired goal of the entire build order.
 The key management decisions involved in the build order.

Evidence of this can be found in the following examples:
 Six-Pool Rush (StarCraft) – Six-Pool being the management decision (build a Spawning Pool immediately after reaching supply level 6), rush implying production of zerglings quickly.
 4 Warp Gate Push (StarCraft II) – opening in which the goal is to have a Warp Gate and 4 gateways and then push (attack the enemy).
 Rule of Ten (Warhammer 40,000: Dawn of War) – Ten being the desired production goal of infantry units.
 Oranos 4:30 (Age of Mythology: The Titans) – 4:30 being the desired time to reach tech level 2.
 4ES (Company of Heroes) - 4ES standing for 4 Engineers and a Sniper (a unique American opening);
 Fast Armored Car (Company of Heroes) – the objective being to get an Armored Car before the opponent has reached the same tech level.
 Riflestall (Company of Heroes) – the objective being to use the power and flexibility of Riflemen squads to hold off the opponent before pulling out higher-tech units.
 Piospam (Company of Heroes) – the objective being to produce large numbers of Pioneers and nothing else, until  higher tier.
 Expansion first (generic): start by creating a new economic base, prioritizing your economy output rather than defensive or offensive units. This is usually easily countered if your opponent if going for an early-aggression build order.

Strategy computer games typically offer a player many choices in which structures to build, units to train, and which technologies to research. Each technology that a player researches will open up more options, but may or may not, depending on the computer game the player is playing, close off the paths to other options. A tech tree is the representation of all possible paths of research a player can take. Analysis of the tech tree leads to specific paths that a player can take to optimally advance specific strategic or tactical goals. These optimized paths are build orders.

For example, a player who plans to launch an attack by air may only build the structures necessary to construct air units and may research only the technologies which enhance the capabilities of air units. The order in which to build those structures and research those technologies is known as a build order. The same player could instead choose a slightly different build order that goes for air units but also creates a small ground-defense army – this would be a more defensive, less risky choice at the expense of having maximum airspace power.

As you can see in the list above build orders are usually used to determine how a player will start the game, which is why they are often miscalled "openings". There are many reasons for this: a flawed game start could mean that you lose the game early on, so it is important to have resilient openings; how you start a match most often than not narrows the middle and late-game options so the very first few choices alone dictate your future options; middle and late game choices require you to study the current situation so not only are they harder to plan ahead but then one also has more time to think, while on the very beginning it is more advantageous to have a fixed plan and execute it as fast and precisely as possible. Build orders can also plan ahead for late-game scenarios but that is less common.

Build orders often involve significant timing issues. This applies to both turn-based and real-time strategy games. In turn-based games, specific buildings and technologies will take a specific number of turns to complete. A build order may involve waiting until specific turns to begin building the next building or researching the next technology. In real-time strategy games, timing may be even more crucial. To execute an optimal rush, a player will not only have to know exactly what to build or research but also when to do so. If the build order is altered in any way, the units or structures may not be produced as quickly. The delay may mean the difference between a game win and a game loss.

Experienced players of strategy games will memorize build orders, as it gives them a significant advantage over players who are not familiar with build orders. This is particularly important in games where there is a resource cap such as food in the WarCraft series or supply in the StarCraft series, as a player must know how much remaining supply they have to work with for a given build order. Since the game mechanics will not permit players to build past this limit without additional resource structures the build order and the timing of new construction must be implemented in a very precise manner.

Build orders involve all forms of resource management, including unit production and control. The loss of a unit or the overproduction of another may delay or change the course of a build order. Complex build orders that involve a combination of key units may fail completely due to improper unit control, despite correct development of buildings and technology research.

In professional and competitive tournaments it is implicit that before a match each player will have studied his opponent's recent public games in order to prepare an appropriate build order to defeat his style. Since both players understand that each side will be doing this it can create interesting situations – for example: a defense-oriented player could pretend to be using his traditional strategy to fool his opponent, while instead creating an offensive force in a hard-to-spot position. This makes competitive strategy gaming as much a guessing of what your opponent is trying to do as it is on focusing on your own strategy in order to win. This sort of play is often called mind games by narrators and commentators and it often happens that a bad "read" on an opponent's intentions is enough to lose a match.

Video game gameplay
Esports terminology

Build order


Anthony Clive "Tony" Barwick (10 July 1934 – 18 August 1993) was a British television scriptwriter who worked extensively on series created and produced by Gerry Anderson.

Career

Television
Barwick scripted episodes for Anderson's Supermarionation series Thunderbirds (two out of 32 episodes), Captain Scarlet and the Mysterons (21 out of 32 episodes), Joe 90 (16 out of 30 episodes) and The Secret Service (four out of 13 episodes), as well as his live-action series UFO (14 out of 26 episodes), The Protectors (ten out of 52 episodes) and Space: 1999 (two out of 48 episodes).

He also contributed scripts to Anderson and Christopher Burr's Supermacromation series Terrahawks, writing under various pseudonyms for all but one episode. All of these pseudonyms ended with the suffix "-stein" in imitation of the name of the leading character, Dr Tiger Ninestein. Barwick wrote 35 of the 39 episodes of Terrahawks; "The Midas Touch", which he co-wrote with Trevor Lansdowne, is the only episode for which he used his real name. With the completion of Terrahawks, Barwick went on to script the whole of Anderson's two-part stop-motion series Dick Spanner, P.I. (for which he was credited as "Harry Bolt").

In addition to his work as scriptwriter, Barwick also served as script editor for Captain Scarlet, Joe 90 and UFO. Other writing credits include The Persuaders!, The Pathfinders, The Professionals and Shadowchaser. His scriptwriting is known for its humour. He often set the events of a particular episode on the date of his birthday, 10 July.

Other work
Anderson and Barwick collaborated on other projects, one of which was a script treatment – ultimately rejected – for the James Bond film Moonraker. The similarities between this script and the 1979 film are limited to their shared title, with the plot of the completed film incorporating none of Barwick and Anderson's ideas.

Personal life
Barwick continued to work as a scriptwriter until his death of cancer in August 1993, aged 59.

References

External links

1934 births
1993 deaths
20th-century British novelists
20th-century British screenwriters
British male television writers
British science fiction writers
Deaths from cancer in England

Tony Barwick


Corte () in is a city (a "commune" in French) in the Haute-Corse département in central area of  Corsica, in France. It is the fourth-largest city in Corsica (after Ajaccio, Bastia, and Porto-Vecchio), with a population of  6,329 inhabitants in 1999. Corte was the capital of the Corsican independent state during the period of Pasquale Paoli.

Geography
 Area: 149.27 km²
 Average altitude: 486 m

Important places in Corte
 The Fortress (A citadella)
 The Museum of Corsica (Museu di a Corsica),

Roads
Corte is connected to Ajaccio, Bastia and Calvi by the Corsican railway.

University
Corte has become a major University town in Corsica since the Pasquale Paoli University opened  1980.

Famous people born in Corte
 Joseph Bonaparte (1768-1844), the eldest brother of the French Emperor Napoleon I.

Other websites
 Official website
 Tourist office website
 University of Corsica

Communes in Haute-Corse
Subprefectures in France

Corte


The Ste. Genevieve National Historical Park, established in 2020, consists of part or the whole of the area of the Ste. Genevieve Historic District, which is a historic district encompassing much of the built environment of Ste. Genevieve, Missouri, United States.  The city was in the late 18th century the capital of Spanish Louisiana, and, at its original location a few miles south, capital of French Louisiana as well.  A large area of the city, including fields along the Mississippi River, is a National Historic Landmark District designated in 1960, for its historically French architecture and land-use patterns, while a smaller area, encompassing the parts of the city historically important between about 1790 and 1950, was named separately to the National Register of Historic Places in 2002.

Ste. Genevieve is home to one of the highest concentrations of distinctive types of French colonial architecture known as poteaux en terre, or post in ground, and Poteaux-sur-sol, or post on sill.  Both of these styles involve construction of walls consisting of vertical logs, the former placed directly into the ground, and the latter onto a horizontal sill of wood or stone. Prominent local examples of these architectural styles include the Beauvais-Amoureux House, the Felix Vallé House State Historic Site, La Maison de Guibourd, the Delassus-Kern House, and the Louis Bolduc House (itself listed separately as a National Historic Landmark). In 2018, the National Park Service was authorized to establish Ste. Genevieve National Historical Park as a unit of the U.S. national park system, following a favourable study by the park service.
It joined the park system on October 30, 2020.

History
Ste. Genevieve was established in the 1750s by French colonists, when the territory west of the Mississippi River was part of French Louisiana.  It became the principle civic center of the region, and continued to be so when the area passed into Spanish control with the Treaty of Paris in 1763.  The original site of Ste. Genevieve, about  south of the present city, was severely damaged by major flooding in 1785.  After this event, the city was, over the next ten years, relocated to its present site on higher ground.  The oldest surviving buildings in the city date to this period, with the church moved from its old site in 1793. The agricultural area just outside the city to the southeast is largely still laid out as it was at that time, following traditional French colonial lines.

Americans began to arrive in Ste. Genevieve after the Louisiana Purchase in 1810, and were followed by immigrant groups as the 19th century progressed.  By the mid-19th century German-Americans made up the single largest population group in the city.  Late in the 19th century, the manufacture of lime became a major local industry, and in 1904 the city became the western end of a railroad ferry, connecting to Kellogg, Illinois.

Historic preservation and district designations

The importance of Ste. Genevieve's early architecture has long been recognized.  In the 1930s a number of its builds were documented by the Historic American Buildings Survey (HABS), and the Bolduc House was restored in 1956-57.  The National Park Service conducted a historic site survey of the region in 1960, leading to the designation of one of the first National Historic Landmark Districts.  A survey by the Park Service in 1980 identified the location of Ste. Genevieve's early settlement on the Mississippi floodplain, which had long been thought to be lost to floodwaters.  The state has stepped in to acquire several of the older buildings for preservation and interpretation as historic sites.

The landmark designation as made in 1960 was short on details and exact boundaries.  In 1970, the designation was amended to set a boundary, encompassing about , including much of the town and river bottomlands that reflected French colonial land-use methods.  Repeated attempts to further update the landmark designation, including an explicit enumeration of contributing and non-contributing properties, have been made (in 1975, 1986, and 2001), but none of these have passed review.  As part of the 2001 work, a separate National Register nomination was prepared, approved in 2002 by the Park Service, that focused on the area's broader historical patterns.  Its boundaries exclude the outlying agricultural areas. The park service has been developing plans for a potential national historical park based on Ste. Genevieve's history and architecture.

On March 23, 2018, the National Park Service was authorized to establish Ste. Genevieve National Historical Park, when President Donald Trump signed a $1.3 trillion omnibus appropriations bill which contained a single line about the park in its 2,232 pages.

On October 30, 2020, U.S. Secretary of the Interior David L. Bernhardt took the last step necessary to formally establish Ste. Genevieve National Historical Park as the 422nd unit of the National Park System.

In 2020, a new visitors center was announced.

Selected bibliography

Related sources

Pre-Louisiana Purchase
 Alvord, Clarence W. and Sutton, Robert M., The Illinois Country, 1673–1818,
 Belting, Natalia Maree, Kaskaskia under the French Regime by
 Brackenridge, Henri Marie, Recollections of Persons and Places in the West (Google Books)
 Ekberg, Carl J., Colonial Ste. Genevieve: An Adventure on the Mississippi Frontier, Tucson, AZ: Patrice Press, 1996
 Ekberg, Carl J., Francois Vallé and His World: Upper Louisiana Before Lewis and Clark, Columbia, MO: University of Missouri Press, 2002.
 Ekberg, Carl J., Stealing Indian Women: Native Slavery in the Illinois Country, Urbana, IL: University of Illinois Press, 2007.
 Ekberg, Carl J., Francois Valle and His World: Upper Louisiana before Lewis & Clark, Tucson, AZ: Patrice Press, 2006
 Ekberg, Carl J., French Roots in the Illinois Country: The Mississippi Frontier in Colonial Times, Tucson, AZ: Patrice Press,

Post Louisiana Purchase
 Aron, Stephen, American Confluence: The Missouri Frontier from Borderland to Border State
 Peterson, Charles E., Colonial St. Louis: Building a Creole Capitol, Tucson, AZ: Patrice Press, 2001.
 Schroeder, Walter A., Opening the Ozarks: A Historical Geography of Missouri's Ste. Genevieve District, 1760–1830, Columbia, MO: University of Missouri Press, 2002.
 Stepenoff, Bonnie, From French Community to Missouri Town, Columbia, MO: University of Missouri Press, 2006.
 Missouri Life Magazine, Lewis And Clark's Journey Across Missouri, Booneville, MO: Missouri Life Magazine, 2003.

Overall history of Ste. Genevieve, Missouri
 Franzwa, Gregory M., The Story of Old Ste. Genevieve, Tucson: Patrice Press, 1998.
 Deposki, Richard, Images of America: Ste. Genevieve, Chicago, IL: Arcadia Publishing, 2008.
 Evans, Mark L., The Commandant's Last Ride, Tucson, AZ: Patrice Press, 1998.
 Foster, Gerald, American Houses: A Field Guide to the Architecture of the Home, New York: Houghton Mifflin Co. 2004.
 Naeger, Bill, Patti Naeger, and Mark Evans, Ste. Genevieve: A Leisurely Stroll through History. Ste. Genevieve, MO: Merchant Street Publishing, 1998.
 Wehmeyer, Janice C., Ste. Genevieve, MO: A Guided Tour Through the Past and Present, self-published: 1993

See also

 Louisiana (New France)
 Louisiana Purchase
 Illinois Country
 Ohio Country
 New France
 New Spain
 French in the United States
 Timeline of New France history
 Three Flags Day
 A few acres of snow
 French colonization of the Americas
 French colonial empire
 List of North American cities founded in chronological order
 Sainte Geneviève
 List of commandants of the Illinois Country
 Historic regions of the United States
 List of National Historic Landmarks in Missouri
 National Register of Historic Places in Ste. Genevieve County, Missouri

References

External links

 Ste. Genevieve National Historical Park – National Park Service
 La Maison de Guibourd webpage
 Foundation for Restoration of Ste. Genevieve, Inc. Guibourd Historic House & Mecker Research Library
 Ste. Genevieve Co, MO Historical and Genealogical Resources

National Park Service areas in Missouri
French-American culture in Missouri
Ste. Genevieve County, Missouri
National Historic Landmarks in Missouri
French colonial architecture
French-Canadian culture in Missouri
Historic districts on the National Register of Historic Places in Missouri
National Register of Historic Places in Ste. Genevieve County, Missouri
National Historic Landmark Districts

Ste. Genevieve National Historical Park


John Bester (1927-2010), born and educated in England, was one of the foremost translators of modern Japanese fiction. He was a graduate of the University of London's School of Oriental and African Studies.

Works
 Classic Bonsai of Japan (New York: Kodansha International, 1989, ).

Translations
Among his translations are:
 Masterworks of Ukiyo-E: Utamaro by Muneshige Narazaki and Sadao Kikuchi (translation published in 1968).
 Black Rain by Masuji Ibuse (translation published in 1969).
 Sun and Steel by Yukio Mishima (autobiography, translation published in 1970).
 The Waiting Years by Fumiko Enchi (translation published in 1971).
 The Anatomy of Dependence by Takeo Doi (translation published in 1973).
 The Silent Cry by Kenzaburō Ōe (translation published in 1974).
 The Dark Room by Junnosuke Yoshiyuki (translation published in 1975).
 The Reluctant Admiral by Hiroyuki Agawa (biography of Isoroku Yamamoto, commander in chief of the Imperial Japanese Navy, translation published in 1979)
 Salamander and Other Stories by Masuji Ibuse (translation published in 1981).
 Acts of Worship: Seven Stories by Yukio Mishima (translation published in 1989).
 Once and Forever, the tales of Kenji Miyazawa by Kenji Miyazawa (includes Gauche the Cellist, translation published in 1993).
 Confessions of a Yakuza by Junichi Saga (reminiscenes of a Yakuza boss, translation published in 1995.
A Boy Called H by Kappa Senoh, translation published in 1999.

John Bester received the 1990 Noma Award for the Translation of Japanese Literature for Acts of Worship.

References

1927 births
Alumni of SOAS University of London
English translators
Japanese–English translators
2010 deaths
English male non-fiction writers
20th-century British translators

John Bester


Lindsay Anne Simmons  (born 7 January 1954) is a former Australian politician, representing the South Australian House of Assembly seat of Morialta for Labor from 2006 to 2010.

Early life
Simmons was born in the United Kingdom. She has a Bachelor of Arts degree, a Certificate in Education, a master's degree in psychology, and is a Justice of the Peace. After university, she taught in a large comprehensive school in inner London, before becoming headmistress of St Marys Convent in Cambridge.

After emigrating to South Australia, she taught at both St Ignatius Secondary School and St Francis of Assisi Junior Schools before making a change to health, community and disability sectors. She has been CEO of the Playgroup Association of SA, Blind Welfare Association, Cystic Fibrosis Association, Autism SA and State Manager of Council on the Ageing.

Simmons has also represented South Australia on many national bodies, including state representative on the National Women's Consultative Committee and National Council for International Year of the Family. She is also a former lay member of the Equal Opportunity Tribunal. Simmons has three children.

Parliament
Simmons first ran as a Labor candidate for the division of Sturt against Liberal incumbent Christopher Pyne at the 2001 federal election but was unsuccessful. Generally occupying the same area as Sturt, the new state seat of Morialta to replace Coles was won by Liberal incumbent Joan Hall on a two-party vote of 54.1 percent at the 2002 election. Simmons contested the seat for Labor at the 2006 election and defeated Hall with 57.9 percent of the two-party vote from a 12 percent swing. It was the first time a Labor candidate had won Morialta or Coles since Des Corcoran at the 1975 election.

Simmons' major Committee contribution was on the Social Development Committee, chaired by Ian Hunter, which spanned her time in parliament. Simmons also served on the Statutory Officers Committee, the Standing Orders Committee, and the Public Works Committee.

In 2009 Simmons lobbied the South Australian Government and the Department of Environment and Heritage to secure a portion of land located adjacent to the Morialta Conservation Park to be purchased to become part of the park. She was successful with the purchase taking place later that year.

Simmons was defeated at the 2010 election by Liberal Party candidate John Gardner who received 54.1 percent of the two-party vote from an 11.1 percent swing.

Notes

References

1954 births
Living people
Members of the South Australian House of Assembly
Australian Labor Party members of the Parliament of South Australia
21st-century Australian politicians
21st-century Australian women politicians
Women members of the South Australian House of Assembly

Lindsay Simmons


A wet meadow is a type of wetland with soils that are saturated for part or all of the growing season which prevents the growth of trees and brush. Debate exists whether a wet meadow is a type of marsh or a completely separate type of wetland. Wet prairies and wet savannas are hydrologically similar.

Hydrology and ecology
Wet meadows may occur because of restricted drainage or the receipt of large amounts of water from rain or melted snow.  They may also occur in riparian zones and around the shores of large lakes.
Unlike a marsh or swamp, a wet meadow does not have standing water present except for brief to moderate periods during the growing season.  Instead, the ground in a wet meadow fluctuates between brief periods of inundation and longer periods of saturation.  Wet meadows often have large numbers of wetland plant species, which frequently survive as buried seeds during dry periods, and then regenerate after flooding. Wet meadows therefore do not usually support aquatic life such as fish.  They typically have a high diversity of plant species, and may attract large numbers of birds, small mammals and insects including butterflies.
Vegetation in a wet meadow usually includes a wide variety of herbaceous species including sedges, rushes, grasses and a wide diversity of other plant species. A few of many possible examples include species of Rhexia, Parnassia, Lobelia, many species of wild orchids (e.g. Calopogon and Spiranthes), and carnivorous plants such as Sarracenia and Drosera. Woody plants, if present, account for a minority of the total area cover. High water levels are one of the important factors that prevent invasion by woody plants; in other cases, fire is important. In areas with low frequencies of fire, or reduced water level fluctuations, or higher fertility, plant diversity will decline.

Conservation
Wet meadows were once common in wetland types around the world.  They remain an important community type in wet savannas and flatwoods. The also survive along rivers and lakeshores where water levels are allowed to change within and among years.  But their area has been dramatically reduced.  In some areas, wet meadows are partially drained and farmed and therefore lack the biodiversity described here. In other cases, the construction of dams has interfered with the natural fluctuation of water levels that generates wet meadows.

The most important factors in creating and maintaining wet meadows are therefore natural water level fluctuations and recurring fire.  In some cases, small areas of wet meadow are artificially created. Due to the concern with damage that excessive stormwater runoff can cause to nearby lakes and streams, artificial wetlands can be created to capture stormwater. Often this produce marshes, but in some cases wet meadows may be produced. The idea is to capture and store rainwater onsite and use it as a resource to grow attractive native plants that thrive in such conditions. The Buhr Park Children's Wet Meadow is one such project. It is a group of wet meadow ecosystems in Ann Arbor, Michigan designed as an educational opportunity for school-age children. In Europe, wet meadows are sometimes managed by hay-cutting and grazing. Intensified agricultural practices (too frequent mowing, use of mineral fertilizers, manure and insecticides), may lead to declines in the abundance of organisms and species diversity.

See also

Coastal plain
Coastal prairie
Flooded grasslands and savannas
Flood-meadow
Water-meadow
Bog

References

External links
How to create a wet meadow garden
Selected species for wet meadow gardens
Children's Wet Meadow
CDHabitatWetPrairieFen Illinois Department of Natural Resources

Wetlands
Meadows
Grasslands
Fluvial landforms

Wet meadow