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.”
The Famous Lady Lovers: An Interview with Cookie Woolner
Interviewed By Katie Uva
By 1929, Black lady lovers were becoming so visible in Harlem that the powerful and popular pastor of the Abyssinian Baptist Church, Adam Clayton Powell Sr., delivered one of the first known sermons that singled out the harm caused by queer women. The New York Age reported he declared, “homo-sexuality and sex perversion among women” has “grown into one of the most horrible debasing, alarming and damning vices of present day civilization.” Powell “asserted that it is not only prevalent to an unbelievable degree but that it is increasing day by day.” This shows the community pushback that accompanied the increasing awareness of Black women in Harlem who sought relationships with other women.
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.
“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.
“Not only distressing but truly alarming”: New York City and the Embargo of 1807
By Harvey Strum
Regardless of these efforts, the embargo led to a deteriorating economy in the city. During the winter of 1808-09, “hundreds of…honest…and industrious citizens,” of New York City struggled “under the weight “of poverty and distress” produced by the embargo. In 1807, creditors imprisoned 298 people for debt; by 1808 that number had jumped to 1,317. By mid-February 1808, over 5,000 persons found shelter in the Alms House or received daily rations from it. More than a thousand laborers left the city seeking employment in the country, with hundreds of unemployed seamen similarly departing. On January 8th, in a truly radical response to their situation, 150 sailors turned their backs on their nation and accepted passage on British vessels headed for Halifax, Nova Scotia in search of employment in the British merchant marine. All considered, for New York the embargo ranked with the Great Depression as an economic nightmare that caused untold suffering on thousands of its inhabitants unable to find employment and dependent on public charity for subsistence.
“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.
The War Brought Home: The Greenwich Village Townhouse Explosion of 1970
By Brendan Mahoney
The Weather Underground (Weathermen) rose from the dust as the pallbearers of the now deceased SDS and dying anti-war movement. This group sought to destroy many of the white, bourgeois remnants of the SDS, abandoning electoral and peaceful tactics in favor of guerrilla warfare, with solidarity across racial lines. Their motivation was to bring the war home. In plain terms that meant bringing the destruction and chaos that the US war machine had brought to the people in Vietnam and elsewhere, into the United States.
Damn’d Good Shots: A Matter of Honor on the Streets of New York, 1783
By Todd Braisted
What had caused such hot-headed emotions between the two senior officers present with the regiment? Delicacy, in the 18th Century manner. This life-and-death struggle centered around the regimental clerk, Sergeant James Perkins, being illegally detained by Lt. Col. Campbell to transcribe all his legal proceedings after his being suspended from duty. Upon being ordered to join the corps, after Campbell’s suspension, the disgraced lieutenant colonel made us of “the most rude & violent Expressions, in which Colo. Campbell thought proper pointedly to make use of” against Major Coffin.
Civil War-Era Black New York and Historical Memory: Locating the Eighth Ward
By Marquis Taylor
Researching Manhattan’s Eighth Ward presented an exciting opportunity to learn about a neighborhood deeply tied to Civil War-era Black New York — yet it also posed challenges regarding archival constraints. Newspaper articles from the mainstream white press, records produced by the city’s burgeoning municipal government, and reports from reformers and their institutions comprise the dominant archive of Lower Manhattan’s Eighth Ward, which is fragmented and tainted with racist ideology. Also, with much of the 19th-century built environment of present-day SoHo gone, researchers and historians alike are forced to not only confront these limitations but construct a counter-archive. Only through engagement with the Black press, particularly The Weekly Anglo-African (later known as The Anglo-African), do critical aspects of the Black New York of Joseph and Rachel Moore’s era become more legible.
