“this city gets in one’s blood stream with the invisibility of a lover”: City-Making as Queer Resistance in New York, 1950-2020
By Davy Knittle
Despite the importance of urban systems to how Lorde characterizes power and inequality, she is not thought of as an urbanist writer. But what becomes possible when we think of Lorde as such is a new approach to telling the familiar history of spatial and political change after urban renewal. As with many queer and trans writers active from the early moments of urban renewal to the beginning of the COVID-19 pandemic in 2020, Lorde uses city-making tools to provide new ways of relating to the city. Importantly, these queer and trans urbanist writers — from the New York School poet James Schuyler to the contemporary trans novelist Zeyn Joukhadar — propose uses, designs, plans, and policies for urban spaces and environments that are focused on facilitating the survival of marginalized people. […] Their work makes evident how, after urban renewal, a cultural imaginary of the single-family home came to define heteronormativity as a relationship to housing as well as to race, gender, and sexuality. It becomes necessary, then, to account for how built environments and normative ideas of race, gender, and sexuality in the U.S. have been co-constituted since the end of World War II in order to more fully tell both queer and trans history and the history of urban redevelopment in New York City.
These women’s prisons believed there were only three legitimate jobs a woman could have: wife, maid, or nursemaid. For any of those jobs, a woman needed to be properly feminine (in the eyes of white Victorians). Any woman deemed not feminine enough (too masculine, too sexual, too willful, too Black, etc.) would inevitably end up unmarried and out of work, at which point she would become a prostitute. For this reason, reformers spent the late 1800s and the early 1900s developing a system of “women’s justice” that targeted women at younger ages and for smaller offenses, in order to get them into prisons where they would be forcibly feminized. As the annual report of the first women’s prison in America put it in 1875, their job was “to take these [women] and so remold, reconstruct and train them, as to be fitted to occupy the position assigned them by God, viz., wives, mothers, and educators of children” — a sentiment not far off from that expressed in a report on prostitution and the Women’s Court put together for Mayor LaGuardia in 1934, which stated that the best way to reform arrested women was “wholesome marriage and the responsibility for children.”
In Brooklyn Heights, Private Schools Won So Integration Lost
By Rebecca Zimmerman
Public and private schools’ histories have often been told separately. By including private schools in the story of the attempted integration of Brooklyn Heights, we can better understand how they came to take on so much power. Furthermore, private schools are an underexplored actor within this tumultuous moment in New York City’s schools. With the added pressures of the 1964 school boycott and 1968 teacher strike, private schools got a unique boost from parents who gave up on public schooling. Those parents charted a course that continues to this day, with Brooklyn Heights private schools growing in both campus size and enrollment numbers over the second half of the twentieth century. This story also partly explains why New York’s public schools remain among the most segregated today.
Brooklynites: An Interview with Prithi Kanakamedala
Interviewed By Katie Uva
At the end of the American Revolution, even as slavery was on the decline in places like Philadelphia, Boston, and neighboring Manhattan, slavery’s numbers strengthened in Brooklyn. And that traumatic history is intricately tied to the land. The economy in Kings County was still largely agricultural, and so it was the labor of enslaved people of African descent who made this land a capitalist possibility. Simply put, there would be no Brooklyn without the labor of unfree Brooklynites. That history deserves to be honored; we owe Black Brooklynites a debt today as New Yorkers. In addition, the idea of Brooklyn that we know today — a brand in its own right, with its own attitude and its own entrepreneurial spirit — all of that is deeply embedded in the history of its free Black communities.
Our Lady of the World’s Fair: After Moses and Cardinal Spellman Brought the Pietà to the Fair, They Brought the Pope
By Ruth D. Nelson
Many services and facilities were donated. A “Papal Visit News Center” was set up in the wing of a high-rise building at United Nations Plaza, courtesy of Alcoa Plaza Associates, and volunteers from two public-relations firms worked the telephones, typed, and mimeographed the latest updates. To ensure that not one car in the pope’s motorcade would hit a pothole, the city’s Department of Highways assigned a two-thousand-man crew to the streets along the motorcade route one week before the visit. New York streets never looked so good.
The Battle For Gay Rights In New York City – a Conversation With Stephen Petrus
Stephen Petrus, interviewed by Adam Kocurek
Adam Kocurek interviews Dr. Stephen Petrus about his new project, a virtual exhibition titled The Battle for Intro. 2: The New York City Gay Rights Bill, 1971 – 1986. Petrus is the Curator, as well as the Director of Public History Programs, at the LaGuardia and Wagner Archives. This exhibition dives into the story of New York City’s Gay Rights Bill, a local law known as Intro. 2 in the City Council. This was a collaborative project, with faculty and undergraduate students at LaGuardia Community College compiling sources, conducting and recording oral history interviews, and chronicling the many key individuals and moments leading up to the passage of the Gay Rights Bill.
Women Were a Force Behind New York Progressive Reform
By Bruce W. Dearstyne
Several of the women progressive leaders in New York City knew and collaborated with each other and worked on more than one reform. New York City had a community of women leaders and many of the ideas that came to fruition in New York in the Progressive Era, and at the national level, originated there. Some women honed their leadership skills in New York before later using them on a national level.
“The Same Slow Pace”: Nelson Rockefeller and Resistance to Open Housing in New York
By Marsha E. Barrett
Despite his continued interest in housing policy and urban renewal programs, integration proved to be a stumbling block that Rockefeller could not overcome. It was an especially difficult issue for Rockefeller because he relied heavily on suburban voters who, as the 1960s progressed, became more organized and vocal in their opposition to housing integration and state efforts to promote equality. Rather than bring diverse New Yorkers together, issues such as housing demonstrated the limitations of Rockefeller’s original approach to coalition building and a fundamental weakness to his brand of pro-government moderate Republicanism.
Two Hundred Fifty years of Organ-Building in the City, Part II: 1850 to 1930: New York Becomes a City of Organs
By Bynum Petty
In 1800 [...] the population of New York City was 60,515, consisting of many tradesmen and shopkeepers who lived over their places of business with their families (still true today for some organ builders residing over their workshops). This population established about thirty churches, most of which had no organ — certainly a growth opportunity for the two or three resident organ-builders. Fifty years later, the city’s population had grown to more than 515,000 and more than 250 houses of worship had been erected; of these, about six Reform Synagogues had pipe organs. Rightly assumed, the greatest growth in pipe organ building was in Christian places of worship, both Catholic and Protestant; but proportionally, growth was just as strong in Jewish houses of worship.
“They’re Tearing Down the Hippodrome”: A History of the Theater’s Demolition
By Sunny Stalter-Pace
Discourse about the Hippodrome follows the pattern observed by Max Page, where real estate development shapes not only the city’s landscape but its “written and displayed history” as well. Hippodrome memorials took place in ephemeral media: newspapers, magazines, radio broadcasts. As they marked the loss of the built environment, these memorials tried to preserve some of the utopian impulses associated with it.
