LGBT community

"Gay community" redirects here. For other uses, see LGBT culture § Gay male culture.

The LGBT community or GLBT community, also referred to as the gay community, is a loosely defined grouping of lesbian, gay, bisexual, and transgender (LGBT) and LGBT-supportive people, organizations, and subcultures, united by a common culture and social movements. These communities generally celebrate pride, diversity, individuality, and sexuality. LGBT activists and sociologists see LGBT community-building as a counterbalance to heterosexism, homophobia, biphobia, transphobia, sexualism, and conformist pressures that exist in the larger society. The term gay pride is used to express the LGBT community's identity and collective strength; gay pride parades provide both a prime example of the use and a demonstration of the general meaning of the term. The LGBT community is diverse in political affiliation. Not all LGBT individuals consider themselves part of an LGBT community.

Groups that may be considered part of the LGBT community include gay villages, LGBT rights organizations, LGBT employee groups at companies, LGBT student groups in schools and universities, and LGBT-affirming religious groups.

LGBT communities may organize themselves into, or support, movements for civil rights promoting LGBT rights in various places around the world.


Main article: LGBT symbols
The Stonewall Inn in the gay village of Greenwich Village, Manhattan, the cradle of the modern gay rights movement, is adorned with flags depicting the colors of the rainbow.[1][2][3]

The gay community is frequently associated with certain symbols; especially the rainbow or rainbow flags. The Greek lambda symbol ("L" for liberation), triangles, ribbons, and gender symbols are also used as "gay acceptance" symbol. There are many types of flags to represent subdivisions in the gay community, but the most commonly recognized one is the rainbow flag. According to Gilbert Baker, creator of the commonly known rainbow flag, each color represents a value in the community:

Later, pink and indigo were removed from the flag to lead to the present day flag which was first presented at the 1979 Pride Parade. Other flags include the Victory over AIDS flag, Leather Pride flag, and Bear Pride flag.[4]

The lambda symbol was originally adopted by Gay Activists Alliance of New York in 1970 after they broke away from the larger Gay Liberation Front. Lambda was chosen because people might confuse it for a college symbol and not recognize it as a gay community symbol unless one was actually involved in the community. "Back in December of 1974, the lambda was officially declared the international symbol for gay and lesbian rights by the International Gay Rights Congress in Edinburgh, Scotland."[4]

The triangle became a symbol for the gay community after the Holocaust. Not only did it represent Jews, but homosexuals who were killed because of German law. During the Holocaust, homosexuals were labeled with pink triangles to distinguish between them, Jews, regular prisoners, and political prisoners. The black triangle is similarly a symbol for females only to represent lesbian sisterhood.

Gender symbols have a much longer list of variations of homosexual or bisexual relationships which are clearly recognizable but may not be as popularly seen as the other symbols. Other symbols that relate to the gay community or gay pride include the gay-teen suicide awareness ribbon, AIDS awareness ribbon, labrys, and purple rhinoceros.

In the fall of 1995, the Human Rights Campaign adopted a logo (yellow equal sign on deep blue square) that has become one of the most recognizable symbols of the lesbian, gay, bisexual and transgender community. The logo can be spotted the world over and has become synonymous with the fight for equal rights for LGBT people.

Human and legal rights

Evan Wolfson of Freedom to Marry argued before the Supreme Court in Boy Scouts of America v. Dale and caused the modern LGBT movement.

The LGBT community represented by a social component of the global community that is believed by many, including heterosexual allies, to be underrepresented in the area of civil rights. The current struggle of the gay community has been largely brought about by globalization. In the United States, World War II brought together many closeted rural men from around the nation and exposed them to more progressive attitudes in parts of Europe. Upon returning home after the war, many of these men decided to band together in cities rather than return to their small towns. Fledgling communities would soon become political in the beginning of the gay rights movement, including monumental incidents at places like Stonewall. Today, many large cities have gay and lesbian community centers. Many universities and colleges across the world have support centers for LGBT students. The Human Rights Campaign,[5] Lambda Legal, the Empowering Spirits Foundation,[6] and GLAAD[7] advocate for LGBT people on a wide range of issues in the United States. There is also an International Lesbian and Gay Association. In 1947, when the United Kingdom adopted the Universal Declaration of Human Rights (UDHR), LGBT activists clung to its concept of equal, inalienable rights for all people, regardless of their race, gender, or sexual orientation. The declaration does not specifically mention gay rights, but discusses equality and freedom from discrimination.[8]

The headquarters of the Human Rights Campaign, one of the largest gay rights organizations in the United States

Same-sex marriage

Main article: Same-sex marriage

In parts of the world, partnership rights or marriage have been extended to same-sex couples. Advocates of same-sex marriage cite a range of benefits that are denied to people who cannot marry, including immigration, health care, inheritance and property rights, and other family obligations and protections, as reasons why marriage should be extended to same-sex couples. Opponents of same-sex marriage within the gay community argue that fighting to achieve these benefits by means of extending marriage rights to same-sex couples privatizes benefits (e.g., health care) that should be made available to people regardless of their relationship status. They further argue that the same-sex marriage movement within the gay community discriminates against families that are composed of three or more intimate partners. Opposition to the same-sex marriage movement from within the gay community should not be confused with opposition from outside that community.


The contemporary lesbian and gay community has a growing and complex place in the American & Western European media. The community has been targeted by marketers who view LGBT people as an untapped source of discretionary income, as many couples have a dual income with no children. Despite this, lesbians and gay men are still often portrayed negatively in television, films, and other media. The gay community is constantly battling with this negative media and overcoming stereotypes. LGBT-identified people look just like other individuals; however, the media has historically imprinted images upon the LGBT community to make it appear as distinct as a separate race. There is currently a widespread ban of references in child-related entertainment, and when references do occur, they almost invariably generate controversy. In 1997, when American comedian Ellen DeGeneres came out of the closet on her popular sitcom, many sponsors, such as the Wendy's fast food chain, pulled their advertising.[9] Also, a portion of the media has attempted to make the gay community included and publicly accepted with television shows such as Will & Grace or Queer Eye for the Straight Guy. This increased publicity reflects with the Coming out movement of the LGBT community. As more celebrities came out, more shows developed, such as the 2004 show The L Word. In some pop culture, gays are purposely portrayed as overly promiscuous, flashy, or having a bold personality for entertainment's sake. In the United States, gay people are frequently used as a symbol of social decadence by celebrity evangelists and by organizations such as Focus on the Family. Many LGBT organizations exist to represent and defend the gay community. For example, the Gay and Lesbian Alliance Against Defamation in the United States and Stonewall in the UK work with the media to help portray fair and accurate images of the gay community. In the finale of The Legend of Korra, a children's show, which premiered on 19 December 2014, it was shown that Korra, the female protagonist, was bisexual, and that she had a girlfriend, Asami Sato.[10]

Much of the negative media that surrounds the gay community has to do with pride parades that turn into drag shows or riots. Opposition argues that such degrees of sexuality and nudity in public is not appropriate. News stories have typically identified the opposition to these demonstrations as led by Christian conservatives and not political figures.[11]

As companies are advertising more and more to the gay community, LGBT activists are using ad slogans to promote gay community views. Subaru marketed its Forester and Outback with the slogan "It's Not a Choice. It's the Way We're Built" which was later used in eight U.S. cities on streets or in gay rights events.[12]

Buying power

Main article: Pink money

According to Witeck-Combs Communications, Inc. and, the 2006 buying power of U.S. gays and lesbians was approximately $660 Billion and was then expected to exceed $835 Billion by 2011.[13] Headlines later stated "'Gay Buying Power' to hit $2 Trillion by 2012".[14] Gay consumers can be very loyal to specific brands, wishing to support companies that support the gay community and also provide equal rights for LGBT workers. In the UK, this buying power is sometimes abbreviated to "the pink pound". More and more Fortune 500 companies are embracing LGBT/gay community consumers to include "domestic partner benefits, non-discrimination policies, and financial support for organizations working to promote equality."[14]

According to an article by James Hipps, LGBT Americans are more likely to seek out companies that advertise to them and are willing to pay higher prices for premium products and services. This can be attributed to the median household income compared from same-sex couples to opposite-sex couples. "...studies show that GLBT Americans are twice as likely to have graduated from college, twice as likely to have an individual income over $60,000 and twice as likely to have a household income of $250,000 or more."[15]


Although many claim that the LGBT community is more affluent when compared to heterosexual consumers, research has proved that false.[16] However, the LGBT community is still an important segment of consumer demographics because of the spending power and loyalty to brands that they have.[17] Witeck-Combs Communications calculated the adult LGBT buying power at $830 billion for 2013.[16] Same-sex partnered households spend slightly more than the average household on any given shopping trip.[18] But, they also make more shopping trips compared to non-LGBT households.[18] On average, the difference in spending with same-sex partnered households is 25% higher than the average U.S. household.[18] According to the University of Maryland gay male partners earn $10,000 less on average compared to heterosexual men.[16] However, partnered lesbians receive about $7,000 more a year than heterosexual married women.[16] Hence, same-sex partners and heterosexual partners are about equal with respect to consumer affluence.[16]

The LGBT community has been recognized for being one of the largest consumers in travel. Travel includes annual trips, and sometimes even multiple annual trips. Annually, the LGBT community spends around $65 billion on travel, totaling to 10% of the U.S. travel market.[16] Many common travel factors play into LGBT travel decisions, but if there is a destination that is especially tailored to the LGBT community, then they are more likely to travel to those places.[16]


In a survey conducted in 2012, younger Americans are more likely to identify as LGBT.[18] Statistics continue to decrease with age, as adults between ages 18–29 are three times more likely to identify as LGBT than seniors older than 65.[18] These statistics for the LGBT community are taken into account just as they are with other demographics, in order to find trend patterns for specific products.[16] Consumers who identify as LGBT are more likely to regularly engage in various activities as opposed to those who identify as heterosexual.[16] According to Community Marketing, Inc., 90% of lesbians and 88% of gay men will dine out with friends regularly. And similarly, 31% of lesbians and 50% of gay men will visit a club or a bar.[16]

And at home, the likelihood of LGBT women having children at home as non-LGBT women is equal.[18] However, LGBT men are half as likely when compared with non-LGBT men to have children at home.[18] Household incomes for sixteen percent of LGBT Americans ranges above $90,000 per year, in comparison with 21% of the overall adult population.[18] However, a key difference is that those who identify as LGBT have collectively fewer children in comparison to heterosexual partners.[16] Another factor at hand, is that LGBT populations of color continue to face income barriers along with the rest of the race issues, so they will expectedly earn less and not be as affluent as predicted.[16]

An analysis of a Gallop survey shows detailed estimates that - during the years 2012 through 2014 - the metropolitan area with the highest percentage of LGBT community is San Francisco, CA. The next highest are Portland, OR, and Austin, TX.[19]


Marketing towards the LGBT community was not always a strategy among advertisers. Over the course of the last three to four decades, Corporate America has created a market niche for the LGBT community. Three distinct phases define the marketing turnover: 1) shunning in the 1980s, 2) curiosity and fear in the 1990s, and 3) pursuit in the 2000s.[20]

Just recently, marketers have picked up the LGBT demographic. With a spike in same-sex marriage in 2014, marketers are figuring out new ways to tie in a person's sexual orientation to a product being sold.[18] In efforts to attract members of the LGBT community to their products, market researchers are developing marketing methods that reach these new families.[18] Advertising history has shown that when marketing to the family, it was always the wife, the husband, and the children.[18] But today, that is not necessarily the case. There could be families of two fathers or two mothers with one child or six children. Breaking away from the traditional family setting, marketing researchers notice the need to recognize these different family configurations.[18]

One area that marketers are subject to fall under is stereotyping the LGBT community. When marketing towards the community, they may corner their target audience into an "alternative" lifestyle category that ultimately "others" the LGBT community.[18] Sensitivity is of importance when marketing towards the community. When marketing towards the LGBT community, advertisers respect the same boundaries.

Marketers also refer to LGBT as a single characteristic that makes an individual.[18] There are other areas that can be targeted along with the LGBT segment such as race, age, culture, and income levels.[18] Having knowledge of the consumer gives these marketers power.

Along with attempts to engage with the LGBT community, researchers have found gender disagreements among products with respective consumers.[20] For instance, a gay male may want a more feminine product, whereas a lesbian female may be interested in a more masculine product. This does not hold true for the entire LGBT community, but the possibilities of these differences are far greater.[20] In the past, gender was seen as fixed, and a congruent representation of an individual's sex. It is understood now that there is fluidity among sex and gender separately. Researchers also noted that when evaluating products, a person's biological sex is as equal of a determinant as his or her own self-concept.[20] As a customer response, when the advertisement is directed towards them, gay men and women are more likely to have interest in the product.[17] This is an important factor and goal for marketers because it indicates future loyalty to the product or brand.[17]


Discrimination and mental health

In a 2001 study that examined possible root causes of mental disorders in lesbian, gay and bisexual people, Cochran and psychologist Vickie M. Mays, of the University of California, explored whether ongoing discrimination fuels anxiety, depression and other stress-related mental health problems among LGB people.[21] The authors found strong evidence of a relationship between the two.[21] The team compared how 74 LGB and 2,844 heterosexual respondents rated lifetime and daily experiences with discrimination such as not being hired for a job or being denied a bank loan, as well as feelings of perceived discrimination.[21] LGB respondents reported higher rates of perceived discrimination than heterosexuals in every category related to discrimination, the team found.[21] According to the Journal of Addiction and Mental Health, around 600 people between the ages of 10 and 24 die each year from suicide and about 32% of these people are lesbian, gay, and bisexual (LAB) youth. "[22] However, while gay youth are considered to be at higher risk for suicide, a literature review published in the journal Adolescence states, "Being gay in-and-of-itself is not the cause of the increase in suicide." Rather the review notes that the findings of previous studies suggested the,"...suicide attempts were significantly associated with psychosocial stressors, including gender nonconformity, early awareness of being gay, victimization, lack of support, school dropout, family problems, acquaintances' suicide attempts, homelessness, substance abuse, and other psychiatric disorders. Some of these stressors are also experienced by heterosexual adolescents, but they have been shown to be more prevalent among gay adolescents."[23]

LGBT multiculturalism


LGBT multiculturalism is the diversity within the LGBT (lesbian, gay, bisexual, transgender) community as a representation of different sexual orientations, gender identities—as well as different ethnic, language, religious groups within the LGBT community. At the same time as LGBT and multiculturalism relation, we may consider the inclusion of LGBT community into a larger multicultural model, as for example in universities,[24] such multicultural model includes the LGBT community together and equal representation with other large minority groups such as African Americans in the United States.

The two movements have much in common politically. Both are concerned with tolerance for real differences, diversity, minority status, and the invalidity of value judgments applied to different ways of life.[25][26]

Researchers have identified the emergence of gay and lesbian communities during several progressive time periods across the world including: the Renaissance, Enlightenment, and modern Westernization.[27] Depending on geographic location, some of these communities experienced more opposition to their existence than others; nonetheless, they began to permeate society both socially and politically.[27]

European cities past and present

City spaces in Early Modern Europe were host to a wealth of gay activity; however, these scenes remained semi-secretive for a long period of time.[27] Dating back to the 1500s, city conditions such as apprenticeship labor relations and living arrangements, abundant student and artist activity, and hegemonic norms surrounding female societal status were typical in Venice and Florence, Italy.[27] Under these circumstances, many open minded young people were attracted to these city settings.[27] Consequently, an abundance of same-sex interactions began to take place.[27] Many of the connections formed then often led to the occurrence of casual romantic and sexual relationships, the prevalence of which increased quite rapidly over time until a point at which they became a subculture and community of their own.[27]

Since the 1700s, Paris has been known as a gay capital.[27] Literature and ballroom culture gradually made their way onto the scene and became integrated despite transgressive societal views.[27] Perhaps the most well-known of these are the balls of Magic-City. Amsterdam and London have also been recognized as leading locations for LGBT community establishment.[27] By the 1950s, these urban spaces were booming with gay venues such as bars and public saunas where community members could come together.[27] Paris and London were particularly attracting to the lesbian population as platforms for not only socialization, but education as well.[27] A few other urban occasions that are important to the LGBT community include Carnival in Rio de Jeneiro, Brazil, Mardi Gras in Sydney, Australia, as well as the various other pride parades hosted in bigger cities around the world.[27]

Urban spaces in America

In the same way in which LGBTs used the city backdrop to join together socially, they were able to join forces politically as well. This new sense of collectivity provided somewhat of a safety net for individuals when voicing their demands for equal rights.[28] In the United States specifically, several key political events have taken place in urban contexts. Some of these include, but are not limited to:

Independence Hall, Philadelphia - gay and lesbian protest movement in 1965

The Stonewall Inn, New York City - birthplace of the modern gay rights movement in 1969

Castro Street, San Francisco - mecca for LGBTQ folks since the 1970s

Cambridge City Hall, Massachusetts - site of the first same-sex marriage in U.S. history in 2004

During and following these events, LGBT community subculture began to grow and stabilize into a nationwide phenomenon.[30] Gay bars became more and more popular in large cities.[30] For gays particularly, increasing numbers of cruising areas, public bath houses, and YMCAs in these urban spaces continued to welcome them to experience a more liberated way of living.[30] For lesbians, this led to the formation of literary societies, private social clubs, and same-sex housing.[30] The core of this community-building took place in New York City and San Francisco, but cities like St. Louis, Lafayette Park in WA, and Chicago quickly followed suit.[30]


Cities afford a host of prime conditions that allow for better individual development as well as collective movement that are not otherwise available in rural spaces.[28] First and foremost, urban landscapes offer LGBTs better prospects to meet other LGBTs and form networks and relationships.[28] One ideal platform within this framework was the free labor market of many capitalistic societies which enticed people to break away from their often damaging traditional nuclear families in order to pursue employment in bigger cities.[30] Making the move to these spaces afforded them new liberty in the realms of sexuality, identity, and also kinship.[28] Some researchers describe this as a phase of resistance against the confining expectations of normativity.[28] Urban LGBTs demonstrated this push back through various outlets including their style of dress, the way they talked and carried themselves, and how they chose to build community.[28] From a social science perspective, the relationship between the city and LGBT community is not a one-way street. LGBTs give back as much, if not more, in terms of economic contributions (i.e. "pink money"), activism and politics too.[27]


Peter Tatchell has described sharia as "a clerical form of fascism"[31] on the grounds that it opposes democracy and human rights, especially for women and gay people. He was the keynote speaker at a 2005 protest at the Canadian High Commission over Ontario's arbitration law, which already permitted religious arbitration in civil cases for Jews and Christians, being extended to Muslims. Tatchell argued there should be no separate systems of arbitration for any religion.[32] In 1995, he wrote that "although not all Muslims are anti-gay, significant numbers are violently homophobic Muslim voters may be able to influence the outcome of elections in 20 or more marginal constituencies."[33]

On June 12, 2016, an attacker named Omar Mateen killed 49 gay people at an Orlando night club, resulting in the deadliest massacre in the United States and one of the worst terrorist attacks.[34]

See also


  1. Eli Rosenberg (June 24, 2016). "Stonewall Inn Named National Monument, a First for the Gay Rights Movement". The New York Times. Retrieved October 6, 2016.
  2. "Workforce Diversity The Stonewall Inn, National Historic Landmark National Register Number: 99000562". National Park Service, U.S. Department of the Interior. Retrieved October 6, 2016.
  3. Hayasaki, Erika (May 18, 2007). "A new generation in the West Village". Los Angeles Times. Retrieved October 6, 2016.
  4. 1 2 "Symbols of the Gay, Lesbian, Bisexual, and Transgender Movements.". Archived from the original on 4 December 2004. Retrieved 26 December 2004.
  5. "What We Do". HRC. Retrieved 2013-12-05.
  6. "Wiser Earth Organizations: Empowering Spirits Foundation". Retrieved 2013-12-05.
  7. GLAAD: "About GLAAD" Archived April 26, 2009, at the Wayback Machine.
  8. Amnesty International USA. Human Rights and the Rights of Lesbian, Gay, Bisexual and Transgender People. 2009.
  9. Gomestic. 2009. Stanza Ltd
  10. Trendacosta, Katharlne (22 December 2014). "Legend of Korra Creators Confirm that Korrasami Is Canon". io9. Retrieved 6 January 2015.
  11. "Irish News".
  12. Fetto, John. In Broad Daylight – Marketing to the gay community – Brief Article. BNet. Feb. 2001.
  13. PRNewswire. "Buying Power of US Gays and Lesbians to Exceed $835 Billion by 2011". January 25, 2007
  14. 1 2 "The Raw Story. Yahoo. June 26, 2006". 2006-06-26. Retrieved 2013-12-05.
  15. Hipps, James (24 August 2008). "The Power of Gay: Buying Power That Is". Archived from the original on 17 April 2010. Retrieved 5 July 2015.
  16. 1 2 3 4 5 6 7 8 9 10 11 12 Miller, Richard K. and Kelli Washington. 2014. "PART IX: SEGMENTATION: Chapter 60: GAY & LESBIAN CONSUMERS." Consumer Behavior. 326-333.
  17. 1 2 3 Um, Nam-Hyun. 2012. "Seeking the holy grail through gay and lesbian consumers: An exploratory content analysis of ads with gay/lesbian-specific content." Journal of Marketing Communications, 18. (2). 17p.
  18. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Soat, Molly. 2013. "Demographics in the Modern Day." Marketing News, 47 (9). 1p.
  19. Gallup, Inc. "San Francisco Metro Area Ranks Highest in LGBT Percentage".
  20. 1 2 3 4 Oakenfull, Gillian. 2012. "Gay Consumers and Brand Usage: The Gender-Flexing Role of Gay Identities." Psychology and Marketing, 29. (12). 12p.
  21. 1 2 3 4 Mental Health Correlates of Perceived Discrimination Among Lesbian, Gay, and Bisexual Adults in the United States by Vickie M. Mays, University of California, Los Angeles. Susan D. Cochran, Department of Epidemiology, University of California, Los Angeles, School of Public Health. November 2001, Vol 91, No. 11 | American Journal of Public Health 1869–1876
  22. Journal Of Addiction and Mental Health Surveys Gay Teen Discrimination And Suicide. National Association for Research and Therapy of Homosexuality. Jan. 14, 2004.
  23. Kitts, R. Adolescence. Gay adolescents and suicide: understanding the association. Adolescence, 40(159), 621-628. 2005.
  24. LGBT Affairs, University of Florida
  25. John Corvino, "The Race Analogy", The Huffington Post, accessed Saturday 11 April 2015, 10:39 (GMT)
  26. Craig J. Konnoth, "Created in Its Image: The Race Analogy, Gay Identity, and Gay Litigation in the 1950s-1970s", The Yale Law Journal accessed Saturday 11 April 2015, 10:45 (GMT)
  27. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Aldrich, R. (2004). Homosexuality and the city: an historical overview. Urban Studies (Routledge), 41(9), 1719-1737. doi:10.1080/0042098042000243129
  28. 1 2 3 4 5 6 Doderer, Y. P. (2011). LGBTQs in the City, Queering Urban Space. International Journal Of Urban & Regional Research, 35(2), 431-436. doi:10.1111/j.1468-2427.2010.01030.x
  29. 1 2 3 4 Polly, J. (2009). Top 10 Historic Gay Places in the U.S. Gay & Lesbian Review Worldwide, 16(4), 14-16.
  30. 1 2 3 4 5 6 D'Emilio, J. (1998). CHAPTER 13: Capitalism and Gay Identity. In , Culture, Society & Sexuality (pp. 239-247). Taylor & Francis Ltd / Books.
  31. "Lifelong crusader for gay rights". The Irish Times. 25 July 2008. Retrieved 5 July 2015.
  32. OutRage! press release
  33. Tatchell, Peter (1 October 1995). "Islamic Fundamentalism In Britain". Retrieved 1 February 2008.
  34. Ellis, Ralph; Fantz, Ashley; Karimi, Faith; McLaughlin, Eliott (June 13, 2016). "Huge Massacre in Orlando Nightclub". Retrieved June 15, 2016.

Further reading

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