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Volunteering

Volunteers are vital to the success of our organization, and we are grateful for the hundreds of hours our volunteers dedicate to the work of the Canadian Pride Historical Society. This
volunteer spotlight is for Cris Lacuna, one of our amazing Content Coordinators. Read more about Cris’ volunteer experience below.

How do you balance your volunteer time at the CPHS with your other competing priorities?

I’m intentional about how I plan my time. Staying organized helps me stay committed without stretching myself too thin, especially since this work matters to me on a personal level.

How has the CPHS helped you in your professional development?

It’s deepened my understanding of Pride history in Canada, particularly stories that don’t always get enough attention. That learning has shaped how I think about inclusion and storytelling.

What drew you to the CPHS originally?

I was intentionally looking to volunteer with an organization that works with marginalized
communities. As a racialized immigrant, that connection felt important and CPHS stood out as a place where history, care and community come together in a meaningful way.

How has the CPHS changed since you’ve joined?

Being part of CPHS has made me more open and more reflective. It’s reinforced the idea that contributing, even in small ways, can have real value and help keep important stories visible.

What has been your favourite project at the CPHS?

Working on the 2025 yearender article. It gave me the chance to step back, look at the
organization’s accomplishments and help share that story. It was rewarding and made me feel proud to be involved.

What is your proudest moment at the CPHS?

Being accepted as a volunteer in 2024. It felt like a privilege at the time and it still does!

Feb1
Awareness

Long before rainbow crosswalks and Pride sponsorships, Black 2SLGBTQIA+ Canadians built something quieter and more enduring. They built chosen families.

These were not symbolic relationships. They were practical, emotional and often lifesaving. Friends shared housing, food, job leads and protection. Elders mentored youth navigating racism and homophobia at the same time. Parties, house gatherings and informal social spaces doubled as places of joy and refuge.

Chosen family emerged not because it was trendy but because it was necessary. For many Black 2SLGBTQIA+ Canadians, biological families, churches and institutions could not or would not offer safety. Community stepped in where systems failed.

Chosen family as historical infrastructure

From a historical perspective, chosen families functioned as infrastructure. They provided care in the absence of social services. They preserved culture when mainstream 2SLGBTQIA+ spaces were unwelcoming or outright hostile. They passed down knowledge about survival, style, language and resistance.

In cities like Toronto, Montreal and Halifax, Black 2SLGBTQIA+ communities created networks that operated largely outside formal recognition. These spaces were rarely documented in official archives. They did not always leave flyers, meeting minutes or photographs. Their work was relational and often intentionally private.

That invisibility matters. When history prioritizes institutions over relationships, entire forms of community labour disappear from the record.

What Pride remembers and what it overlooks

Canadian Pride history often centres milestones that are easy to document. Legal victories. Parades. Organizations with charters and boards. These moments matter. But they are not the whole story.

Chosen families challenge how we define progress. They remind us that liberation was not only pursued through visibility but through care. Not only through celebration but through consistency. Many Black 2SLGBTQIA+ Canadians did not experience Pride as a safe or welcoming space, even as movements advanced.

If these histories are absent from our collective memory, it is not because they were insignificant. It is because they were harder to categorize and easier to ignore.

What Black 2SLGBTQIA+ history can teach Pride today

As Canadian Pride movements reflect on inclusion and relevance, Black 2SLGBTQIA+ chosen families offer a lesson rooted in history. Pride was never just about being seen once a year. It was about who shows up the other 364 days.

Care-based models of community ask different questions. Who is resourced year-round. Who is protected when attention fades. Who is trusted to lead.

Black 2SLGBTQIA+ communities answered those questions long before corporate floats or official stages existed.

Remembering forward

Black History Month invites us not only to add stories to the archive but to rethink how history is told. Chosen family is not just a chapter from the past. It is a reminder that community is built through responsibility, not branding.

 

If chosen families once kept Black 2SLGBTQIA+ Canadians alive, they may still point us toward the Pride we need next.

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Awareness

Each year on Jan. 27, International Holocaust Remembrance Day invites reflection on the millions of people murdered under Nazi persecution. While the Holocaust is often discussed in broad terms, remembrance also requires attention to the groups whose stories were ignored or erased for decades. One of those stories is represented by the pink triangle.

During the Holocaust, people imprisoned in Nazi concentration camps were forced to wear coloured badges that identified the reason for their detention. Jewish prisoners were marked with yellow stars. Political prisoners wore red triangles. Men imprisoned for homosexuality were forced to wear a pink triangle.

Under Paragraph 175 of the German criminal code, homosexuality was criminalized. Gay men were monitored by police, arrested and sent to prisons and concentration camps. Historians estimate that tens of thousands were imprisoned. Many died because of forced labour, violence, medical abuse and starvation.

Within the camps, men marked with the pink triangle were often treated with particular cruelty. They were isolated from other prisoners and subjected to abuse by guards and fellow inmates. Survival rates for these prisoners were among the lowest in the camp system.

After the war

The injustice did not end with liberation. After the war, homosexuality remained illegal in Germany and other parts of Europe. Many survivors were not recognized as victims of Nazi persecution. Some were returned to prison to finish their sentences. Others were denied compensation and excluded from official remembrance. For decades, their experiences were largely absent from Holocaust education and memorials.

This absence matters. Holocaust remembrance is shaped not only by what is remembered but also by what is left out. The delayed recognition of pink triangle victims shows how prejudice continued long after the fall of the Nazi regime. It also highlights how memory can reflect the values of the societies preserving it.

Reclaiming the symbol

In the late 20th century, 2SLGBTQIA+ activists reclaimed the pink triangle as a symbol of resistance and remembrance. During the AIDS crisis, it became a sign of protest and solidarity. Over time, it evolved into a marker of resilience and survival. Today, it appears in museums, memorials and queer history projects around the world.

For historical organizations, this history is particularly significant. It connects Holocaust remembrance to broader struggles for recognition, safety and dignity. It also reminds us that 2SLGBTQIA+ history includes persecution and loss alongside progress and celebration.

 

That context matters when we talk about remembrance today. Remembering the pink triangle means acknowledging victims who were marginalized both during the Holocaust and long after it ended. Their stories were excluded from public memory for decades, not by accident but by choice. On International Holocaust Remembrance Day, taking time to remember these lives helps make the historical record more complete and more honest.

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Awareness

This year, Non-Binary Awareness Week takes place from July 14 to 20, 2025. It is a time to highlight the experiences of non-binary people, challenge misconceptions, and encourage greater understanding across communities.

While the term non-binary has become more familiar in recent years, the experiences and identities of non-binary people are not new. Across cultures and throughout history, people have expressed gender in ways that go beyond the categories of male or female.

What does non-binary mean?

At its simplest, non-binary is a term for gender identities that do not fit strictly into the categories of man or woman. Some non-binary people may feel like a mix of both. Others may feel like neither. Some may identify as gender fluid, agender, bigender or in other ways that reflect their own experiences.

It is important to remember that there is no one way to be non-binary. Just as gender expression varies among men and women, the same is true for non-binary individuals. How someone looks, dresses or expresses themselves does not define their identity.

Why awareness matters

Non-binary people continue to face barriers, including misunderstanding, lack of legal recognition, discrimination and violence. Research and community reports show that many non-binary individuals feel pressure to fit into the binary for safety or acceptance, which can affect mental health and well-being.

Awareness weeks like this one create space for conversation, education and change. They remind us that gender diversity has always existed, and that building inclusive communities means respecting all gender identities.

A part of Canadian history and future

Here in Canada, non-binary people have always been part of the 2SLGBTQIA+ community and the broader social fabric. Many Indigenous cultures have long recognized gender-diverse individuals, including those who identify as Two-Spirit. This term is used by some Indigenous people to reflect a sacred and historical understanding of gender beyond the Western binary.

In recent years, Canada has made progress in recognizing non-binary identities, such as offering gender-neutral markers on identification documents in some provinces and territories. But there is still work to do to ensure that non-binary Canadians have access to safety, healthcare, legal rights and respect.

How can you show support

  • Listen to and amplify non-binary voices
  • Respect people’s names and pronouns
  • Learn about the experiences of non-binary individuals
  • Advocate for inclusive policies and spaces

At the Canadian Pride Historical Society, we believe understanding the past helps build a more inclusive future. Non-Binary Awareness Week is a reminder to listen, learn and support the non-binary community, not just during this week, but as part of how we show respect for one another every day.

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Education Project

Since 2012, International Non-Binary People’s Day has been celebrated every year on July 14th—the date chosen for its placement at the halfway mark between International Women’s Day and International Men’s Day.  The day—and Non-Binary Awareness Week, which begins on the preceding Monday—is a time for us to recognize, celebrate, and uplift non-binary folks around the world, learn about the diverse ways non-binary people move through life, and reaffirm our commitments to advancing the cause of non-binary rights in any way we can.

Non-binary people live their lives all around the world, and have since humanity first came into existence.  References to what we’d now describe as non-binary identities can be found in some of the earliest records we have access to, such as a Sumerian creation myth from the 2nd millennium BCE, where the goddess Ninmah created a being “with no male organ and no female organ.”  In the same Mesopotamian culture, it has also been argued that some of those who worked in the temples of Inanna/Ishtar were also considered to be a ‘third gender,’ neither man nor woman.  In other ancient cultures, such as those from the Greco-Roman world (described in Plato’s Symposium) and northern Thailand, it’s proclaimed that there were three ‘sexes’ present in humanity at its creation.  Across the sea, the cultures of Mesoamerica are likewise thought to have recognized gender as fluid and on a spectrum.  The Maya revered an androgynous deity of maize, as well as a moon goddess who presented as masculine, and anthropologists have claimed that at the height of the Mayan classical period, rulers tended to present themselves as “embodying the entire range of gender possibilities, from the male through the female.”  The Inca likewise placed great importance on the quariwarmi (men-women) who served Chuqui Chinchay, a jaguar deity.

It is no surprise that today, non-binary and ‘third-gender’ identities continue to exist around the globe, with experiences as varied as the colours in a rainbow.  Many Thai people consider kathoeys to be an example of a third gender, though it must be said, not all agree on this definition.    Elsewhere in Southeast Asia, the Bugis people of South Sulawesi, Indonesia, recognize five distinct genders: makkunrai, oroané, calabai, calalai, and bissu, which can be roughly translated as cis women, cis men, trans women, trans men, and androgynous or intersex people, respectively.  Once again, not everyone agrees on the classification of the latter three genders as ‘third genders,’ but it is indisputable that those who identify as such occupy a distinct social role besides ‘man’ or ‘woman.’  Many Polynesian cultures likewise recognize those who are not simply ‘man’ or ‘woman,’ with people such as the māhū of Native Hawaiian and Tahitian cultures, the fakaleiti of Tongan culture, and the fa’afafine of Samoan culture being respected and loved members of their communities.  Hijras in South Asia (also known as aravani and khawaja sira) have long been an integral part of their societies, often living together in well-defined, all-hijra communities with their own unique culture, such as the guru-chela kinship system.

In Canada and Turtle Island (North America) as a whole, the term two-spirit is often used as an umbrella term to describe the vast and varied ways Indigenous people viewed and expressed gender.  It is crucial to note that it is very much an umbrella term, meant for wider audiences, because Indigenous cultures are all unique and all have their terms and concepts in regards to gender.  The term was created over five conferences by several participants, concluding with the Third Annual Inter-tribal Native American, First Nations, Gay and Lesbian American Conference, held in Winnipeg in 1990.  The English term was what was first developed and proposed, although the Ojibwe translation niizh manidoowag was swiftly constructed to honour the peoples whose land the conference was held on.  Michelle Cameron, a two-spirited woman of the Carrier First Nations, wrote that “The term two-spirit is […] an Aboriginal-specific term of resistance to colonization and non-transferable to other cultures. There are several underlying reasons for two-spirited Aboriginals’ desire to distance themselves from the mainstream queer community.”  The writer of this piece is not Indigenous, and thus I doubt my ability to provide a full, accurate, culturally-knowledgeable description of the meaning of the word ‘two-spirit’ to Indigenous people, as well as the identities and cultural concepts it represents.  Therefore, I highly suggest that you seek out the writings and experiences of two-spirit people to truly learn what the term means to them and how it is expressed.

It is extremely important to note, when learning about these various identities and expressions from a Western, English-speaking point of view, that our terminology and understanding of gender and non-binary identities might not be accurate to how the people with these lived experiences will describe themselves.  We must always remember to listen first and foremost to the voices of those whose identities we are discussing, and use whatever terminology and/or labels they ask us to.  Being intersectional and culturally-conscious when discussing these sorts of things is crucial, as is understanding that some things are very hard to translate accurately into English.  If you wish to learn more about the incredible diversity of gender expression and identity that can be found around the world—this article is an incredibly brief overview—once again, I heartily recommend seeking out the voices of those who exist in these identities, as they will be able to give you better insight than I ever could.

The current moment in history can feel quite heavy if you are anywhere in the LGBTQIA+ community, especially if you are trans or non-binary.  There is much that could be said about the legal recognition and rights of non-binary people across the world, and how we need to fight harder than ever to maintain our progress and push it further, but I think we all know that.  Instead, I’ve chosen to leave this piece as a celebration of all the ways non-binary people have existed as themselves across history and around the world, and a reminder that they have always and will always exist.  Hope and community are crucially important, and we must always work together to continue to support and uplift each other, however we can.  This International Non-Binary People’s Day, we take the time to honour all the beautiful diversity that makes humanity special, and remind ourselves of the fact that wherever you are in the world, no matter how you identify or present yourself, you are never alone.

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Awareness

You might have seen June 26 called “LGBT Equality Day” in some articles or social posts and there’s a reason for that. On June 26, 2015, the U.S. Supreme Court legalized same-sex marriage across the United States. That ruling (Obergefell v. Hodges) was a major moment in global LGBTQ+ history, and it’s often recognized as a symbolic date for marriage equality. 

But here in Canada, we have our own milestone worth celebrating. 

On July 20, 2005, Canada became the fourth country in the world – and the first outside Europe – to legalize same-sex marriage nationwide. That’s the day our federal Civil Marriage Act received Royal Assent, confirming that same-sex couples across the country had the right to marry, regardless of province or territory. 

That’s why many Canadian advocates observe July 20 as LGBT Equality Day – a moment to reflect on the progress made, the people who led the way, and the work still ahead. 

Getting to that point took decades. In 1969, Canada decriminalized same-sex activity. Through the 1980s and ’90s, activists pushed for anti-discrimination laws, partner recognition, and equal access to benefits. A turning point came in 1995 when the Supreme Court of Canada ruled in Egan v. Canada that sexual orientation was protected under the Charter. By the early 2000s, several provinces had already legalized same-sex marriage through court rulings, paving the way for the federal law. 

July 20 isn’t just about marriage. It marks a broader affirmation of dignity, inclusion, and human rights. But as we know, the fight for equality didn’t end there. Many 2SLGBTQIA+ Canadians, especially trans, racialized, Indigenous, and disabled individuals, continue to face barriers in healthcare, housing, employment, and safety. 

That’s why this day still matters. It reminds us that progress is possible and that preserving and learning from our history helps ensure we don’t leave anyone behind. 

At the Canadian Pride Historical Society, we’re committed to sharing these stories, uplifting the voices that helped shape them, and protecting Canada’s rich and complex 2SLGBTQIA+ history. 

This July 20, take a moment to celebrate Canada’s commitment to equality and consider how we can keep building on it.

March 18 Post 1 – Copy
Awareness

On May 30th this year, we commemorate the forty-fourth anniversary of the Pisces Bathhouse Raid, a planned operation by Edmonton’s legal system to arrest Gay men in what was previously a safe space to gather and connect.  The legacy of the raids has had an enduring and long-lasting effect on Edmonton’s 2SLGBTQIA+ community, and we take this day to remember the events and recognize not only how far we’ve come since, but also how far we still have to go. 

Bathhouses have been gathering spaces for 2SLGBTQIA+ Men and masculine-presenting individuals for centuries, with the modern iteration coming into being around the end of the 19th century.  They were used as safe places to meet for companionship of varying forms and were often popular cruising destinations for those who frequented them.  They vary in clientele, expectations of anonymity, services offered, and discretion, but were by and large consistent pillars of the communities they were located within.  Bathhouses could be found in hundreds—if not thousands—of major cities across the globe, and Edmonton, Alberta was no different. 

The Pisces Health Spa, opened in 1978, was by no means the first bathhouse established in the city, but it rapidly became known as the best.  This was in no small part due to the meticulous cleanliness standards kept by manager John Kerr, a choreographer who worked with the drag queens of the Flashback Follies.  This commitment to hygiene was a large part of the exponential growth of the bathhouse’s clientele—at its peak, it counted over two thousand paying members and was by all accounts a beloved institution of the Edmonton 2SLGBTQIA+ community. 

Bathhouses were a refuge in a hostile world, but by no means did that mean the world was ignorant of their existence, and it is unsurprising that in the social climate of the day, raids on bathhouses by law enforcement were recorded as early as the 1900s.  Those unfortunate enough to be caught in these operations could and did face violence, public outings, and legal repercussions, and the spectre of possibility loomed large over everyone who entered what should have been a safe space. 

Canadian law enforcement had been conducting raids on bathhouses since 1964, but it was in February of 1981 that “Operation Soap”—the raid of four bathhouses on the same night—would lead to the mass arrest of three hundred and six people under laws regarding ‘bawdy houses.’  This disregarded the fact that not only had Canada decriminalized homosexuality in 1969, but also that other patrons of so-called ‘bawdy houses,’ such as straight men hiring women as prostitutes, faced far less scrutiny or repercussions under the same laws. 

Operation Soap, though, was just the beginning.  Beginning in February, nine Edmonton detectives began acting in key roles as part of a massive surveillance endeavour.  With other personnel hidden in a neighbouring building to track the comings and goings of the patrons, the nine detectives went into the bathhouse itself, posing as clientele, and using that cover to, among other things, take photos of patrons engaged in intimate activities.  It is currently understood that all of this was sparked by a complaint from Fred Griffiths, a gay man who had never been inside the Pisces Health Spa but was nonetheless ‘disgusted’ about what happened inside its walls.  These attitudes about—among other things—anonymous sex and establishments based around sex were not altogether uncommon among other members of the 2SLGBTQIA+ community and are still very much present today.

On May 30th, 1981, the Edmonton police stormed into the Pisces Health Spa, barging into private rooms and informing everyone they found that they were arrested for being ‘found-ins’ at a bawdy house.  The men were not allowed to put on clothes until they had been photographed in whatever state the police had arrested them in, then photographed again once clothed, holding up signs stating their names and other information.  This all happened as two crown prosecutors looked on—an extreme rarity at any such raid.  Fifty-six ‘found-ins’ were eventually herded in vans and police cruisers down to the courthouse and were denied any legal counsel.  At the same time, the owners of the Pisces Health Spa—Dr. Henri Toupin and Eric Stein—and John Kerr were all arrested as well. 

The media went into a frenzy almost immediately.  The names of those arrested were shown on CFRN’s (now CTV) six o’clock news, effectively outing them in an incredibly hostile time.  The two thousand-strong clientele list which had been seized in the raid, meanwhile, featured prominently and ominously in the coverage.  It was other members of the 2SLGBTQIA+ community, notably the Gay Alliance Towards Equality, who stepped up to offer support, advice, and information to those caught up in the raid.  Toupin, Stein, and Kerr all pleaded guilty to their charges, and unfortunately, once the first ‘found-in’ was deemed guilty in court, more soon followed.  In the end, most of those arrested pleaded guilty in turn. 

Yet, Edmonton’s 2SLGBTQIA+ community did not take this lying down.  Sick of trying to hide who they were in hopes the legal system and the court of public opinion would overlook them, they began to plot more public acts of protest, such as a demonstration at city hall and the entering of the S.S. Pisces 2, crowned with a sail in the shape of a pink triangle, to the annual Klondike Days Sourdough Raft Race.  The frustration galvanized a community which many felt had grown complacent to mistreatment from law enforcement and the public at large, and it would echo throughout the years—notably, Edmonton’s first Pride events, in the theme “Gay Pride Through Unity,” were held the following year in 1982.  Twelve years after the raids, Mayor Jan Reimer officially instituted Gay and Lesbian Pride Day, and the Edmonton Police Service released a formal statement of apology in 2021, on the fortieth anniversary of the raids.  While a true outrage, the Pisces Bathhouse Raids are always remembered as a turning point in the fight for 2SLGBTQIA+ rights not only in Edmonton, but all of Canada. 

 For a more in-depth look at the Pisces Health Spa and the raids of that fateful day, you might be interested in an article by the Edmonton City as Museum Project, posted a little before the 40th anniversary of the raids.  A link can be found here. 

The Pisces Bathhouse Raids were a critical turning point in the story of the Canadian fight for 2SLGBTQIA+ rights, and it’s a true shame they are not more widely known.  It is stories like these—and the need to share them with Canada—that is the CPHS’s most cherished goal.  On this day, we must remember to be grateful to those who fought and sacrificed for the freedoms and joy we now experience and also remember that the fight is not yet over.   

Pansexual & Panromantic visibility day, @ksu_lgbtq
Awareness

According to the Canadian government, approximately four percent of the Canadian population is part of the 2SLGBTQIA+ community. A portion of this population identifies as panromantic or pansexual. Considering panromantic and pansexual identities have not always received the same visibility or understanding as other orientations in the community, it is important to both acknowledge and celebrate those who are panromantic and pansexual. That’s why May 24 is devoted each year to celebrating these communities as part of Panromantic and Pansexual Visibility and Awareness Day. 

For those unfamiliar with panromanticism, a panromantic orientation is one in which an individual is attracted to people of any gender romantically. More specifically, this might mean a person could be emotionally attracted to someone who identifies as male, female, gender nonbinary, or as trans. Panromantic individuals might not experience physical attraction to other people and instead often focus on emotional attractions to others regardless of gender. The term panromantic is often used by those on the asexual spectrum. 

Pansexual orientation is defined as a sexual attraction to people of any gender and is not to be confused with bisexuality. Pansexual individuals can be sexually attracted to those with any gender identity, such as trans, gender nonbinary, male, or female. Pansexual people can be attracted to people of all genders, both romantically and sexually. A few famous pansexual celebrities include Cara Delevingne, Miley Cyrus, Demi Lovato, and Brendon Urie. 

Panromantic and Pansexual Visibility and Awareness Day is critical to helping increase understanding regarding panromantic and pansexual communities and to ensuring that these communities do not face erasure, stigmatization, or harmful stereotypes and prejudice. Therefore, help celebrate the day by educating your friends, family, and community and serving as an ally and advocating to promote inclusion and acceptance of panromantic and pansexual people.

 

 

Illustration of Harvey Milk with rainbow flag behind him
Awareness

May 22nd was Harvey Milk’s birthday, and every year we mark that occasion by taking time to remember him.  Harvey Milk was a tireless fighter and advocate for 2SLGBTQIA+ rights in a time when Stonewall was still a fresh memory, and the results of his work still echo throughout the continuing fight for equal rights.  Milk would have turned ninety-five this year were it not for his murder, and we must continue to honour his memory for all the years to come. 

Born to a Jewish family in Woodmere, New York, in 1930, Milk by all accounts lived a very traditional life in his early years.  He joined the US Navy during the Korean War, though he was forced to accept an ‘other than honourable’ discharge in 1955, rather than a court-martial due to his identity.  He worked in insurance for a while, and was a rather staunch conservative, uncomfortable with being Gay.  It was working as an associate director with Tom O’Horgan’s theatre company—and spending time with the cast of ‘flower children,’ who we’d call hippies today—that caused his viewpoint to dramatically shift. 

Milk moved to San Francisco in the early 1970s and opened a camera shop with his partner (and future campaign manager) Scott Smith on Castro Street.  San Francisco had attracted a sizeable 2SLGBTQIA+ population ever since the end of World War II, when many Gay men who had been expelled from the military elected to stay there instead of returning to their unaccepting hometowns.  This burgeoning community attracted more Gay men in turn, and by 1969, the Kinsey Institute considered San Francisco to have the most 2SLGBTQIA+ people per capita of any major American city. 

Castro Street was the centre of the 2SLGBTQIA+ community in San Francisco, and one cannot talk about Harvey Milk’s story without also talking about the Castro.  Originally an ethnically mixed working-class neighbourhood, low prices caused by bigoted families fleeing the increased diversity of the area made it accessible to 2SLGBTQIA+ folks looking to settle down.  San Francisco, however, was by no means any more tolerant than other cities.  Oral sex was still illegal, and the current mayor, Alito, was aggressive in targeting public parks, where Gay men would meet up.  In 1971, 2800 men were arrested for ‘public sex,’ a monumental difference from the 63 arrests made in New York.   Milk would become more and more political over the years; friends remember having to prevent him from kicking the television during the broadcast of Attorney General John N. Mitchell’s continuous “I don’t recall” answers during the Watergate hearings.  Eventually, Milk’s disdain for the way things were going reached its limit, and he decided on a campaign for city supervisor.  Later, while reflecting on that decision, he would say, “I finally reached the point where I knew I had to become involved or shut up.” 

His initial reception from those established in Gay politics was less than warm, but he quickly garnered support from some owners of Gay bars who weren’t pleased with what they saw as a ‘timid’ approach to police raids from those same established figures.  He lost his first few elections, although his skill at politics quickly became evident.  Despite his inexperience, he came in 10th out of 32 candidates during the 1973 municipal election, and it’s been said that if districts had been allowed to elect their supervisors, he would have won.  Between his unsuccessful campaigns—including one for the California State Assembly—Milk worked to build coalitions at a smaller level as well.  He was one of the founders of the Castro Village Association to support 2SLGBTQIA+ businesses and organized the Castro Street Fair in 1974 to draw more customers to the area, an event that is still an annual occasion to this day. 

When the 1977 election came about, Milk had become an extremely well-known figure in not only the 2SLGBTQIA+ or the Castro communities, but across all of San Francisco—the San Francisco Chronicle even endorsed him for supervisor.  He would end up winning by 30% in that election.  Milk swept into City Hall on a massive wave of support, and he wasn’t the only newly elected official to be a newcomer.  Sworn in alongside Milk were Carol Ruth Silver, a single mother; Gordon Lau, a Chinese American; and Ella Hill Hutch, an African American woman.  Milk’s first act of his tenure was to sponsor a bill that would outlaw discrimination based on sexual orientation, which he called “the most stringent gay rights law in the country.”  It was clear to all how enthusiastic and driven Milk was as a politician, and the causes he championed were extremely varied, from dealing with a dog excrement problem plaguing the city streets to calling for more affordable childcare and free public transport.  Milk had begun to receive death threats after his run for the State Assembly, but he paid them no heed.  “If a bullet should enter my brain,” he said, “let that bullet destroy every closet door.” 

Tragically, we will never know just how much more progress Milk would have made.  On November 27th, 1978, Milk and San Francisco mayor George Moscone were assassinated by former city supervisor Dan White, who was the only vote in opposition to Milk’s 2SLGBTQIA+ rights bill that had passed earlier that year despite his claim he supported ‘the rights of all people, including gays.”  White had resigned from his position over a salary dispute but had soon after attempted to renege on his resignation.  Moscone had denied that request at first, but eventually set up a meeting with White, where he was then killed.  White killed Milk directly following his first murder, widely agreed to be an act of revenge over a perceived ‘betrayal.’ 

San Francisco’s 2SLGBTQIA+ community went into mourning.  That same day, twenty-five to forty thousand people spontaneously formed a candlelit march from Castro Street to City Hall.  All flags in California were flown at half-staff, and President Jimmy Carter expressed his condolences.  When White was found not guilty by a jury that included no 2SLGBTQIA+ folks or ethnic minorities, riots engulfed the city for several hours. 

It is impossible to detail all the ways Harvey Milk made an impact both during and after his life in a single blog post.  One undeniable thing, however, is that his courage in being open with his identity in such a hostile time did, in the end, fulfil his wish and destroy the ‘closet doors’ of many.  His nephew, Stuart Milk, who is also Gay, would eventually start the Harvey Milk Foundation, which works to advance equality all over the world—and was the driving force for the establishment of Harvey Milk Day, which was signed into law by California governor Arnold Schwarzenegger in 2009. 

Harvey Milk’s life was extremely rich, and there is no way a single post could describe everything he championed, all the forces who opposed him, and the countless social and political forces that contributed to his story and impact.  If you are interested to learn more about him and his work, there are many well-researched and detailed sources online you can learn from, and it would be very worth your time.  The decision was made when writing this article to focus on Milk’s life, rather than his famous and often sensationalized death and its aftermath, because it is his life that truly holds the most interest, and that is what Harvey Milk Day is all about.   Harvey Milk was a pioneer for 2SLGBTQIA+ rights in an incredibly hostile era, and he paved the way for countless activists and the politically minded blazing their path towards progress.  He was a true trailblazer of 2SLGBTQIA+ politics, and we must always remember to honour his legacy. 

“I cannot prevent anyone from getting angry, or mad, or frustrated. I can only hope that they’ll turn that anger and frustration and madness into something positive, so that two, three, four, five hundred will step forward, so the gay doctors will come out, the gay lawyers, the gay judges, gay bankers, gay architects … I hope that every professional gay will say ‘enough’, come forward and tell everybody, wear a sign, let the world know. Maybe that will help.”  -Harvey Milk. 

Feb 22 Post_Blog
Awareness

Social media is part of everyday life for most of us. For many 2SLGBTQIA+ individuals, it’s more than just a way to stay in touch — it can be a vital connection to community, belonging and affirmation. Especially for those living in places where acceptance isn’t guaranteed, these platforms can offer a sense of being seen.

But social media is a complicated space. Along with its benefits, it can also affect mental health in ways that are easy to overlook. This Mental Health Awareness Month, the Canadian Pride Historical Society is encouraging everyone to take a closer look at how online life shapes emotional well-being — and how to engage with it more thoughtfully.

Finding connection

One of the biggest strengths of social media is how it brings people together. Whether it’s joining a group that shares your identity, following 2SLGBTQIA+ creators who speak to your experience, or seeing stories of resilience and joy, digital spaces can offer much-needed visibility.

For those who might not have supportive communities close to home, social media can be a powerful reminder that you’re not alone.

Knowing the risks

At the same time, not every online experience is positive. Curated posts can lead to unhealthy comparisons around success, appearance or “doing enough” for the community. Constant exposure to misinformation, trolling or targeted hate can also take a toll on mental health.

It’s important to recognize when these interactions start to chip away at your sense of self. Even well-meaning spaces can sometimes leave people feeling unseen or isolated.

Protecting your well-being

There’s no need to disconnect completely to protect your mental health — but a few simple strategies can help:

  • Curate your feed. Follow accounts that make you feel supported, inspired or informed.
  • Set boundaries. Taking regular breaks or limiting screen time can help you recharge.
  • Check in with yourself. Notice how certain spaces or conversations make you feel, and adjust accordingly.
  • Reach out for support. Whether it’s a friend, a peer network or a professional, you don’t have to navigate challenges alone.

Building spaces — online and offline — where 2SLGBTQIA+ people feel safe, valued and empowered to care for their mental health is an ongoing, shared effort.

A gentle reminder

Social media can be a tool for connection, creativity and joy. But it’s okay to step back when needed. This Mental Health Awareness Month, let’s commit to making our digital spaces kinder, more inclusive and healthier for ourselves and each other.

If you’re looking for support, services like Talk Suicide Canada (1-833-456-4566) and Reach Out Crisis Line (519-433-2023)  are available 24/7.

References:

https://www.ementalhealth.ca/index.php?m=record&ID=55840

https://findahelpline.com/organizations/reach-out-crisis-line