Tag: Black Lives Matter

Participants march in the 53rd annual Chicago Pride Parade on June 30, 2024, in Chicago, Illinois. (Photo by KAMIL KRZACZYNSKI / AFP) (Photo by KAMIL KRZACZYNSKI/AFP via Getty Images)

The Chicago Pride Parade has undergone a dramatic transformation since its early days, shifting from a jubilant, sexually expressive act of defiance into a carefully curated and often sanitized celebration. What was once a radical protest against heteronormativity and state control has become, in many ways, a corporatized festival designed for comfort rather than confrontation. I witnessed this difference firsthand. In 1996, I marched in the Chicago Pride Parade representing Northern Illinois University’s LGBTQ student group. We carried signs demanding queer liberation, chanted with raised fists, and celebrated our bodies and desires publicly, unapologetically. That experience was one of joy, solidarity, and sexual freedom—a moment when Pride was still very much about disrupting societal norms, not being absorbed into them.

Back then, Pride was deeply rooted in the spirit of the Stonewall Riots, which were themselves an uprising against police brutality and sexual repression. The early parades were messy, loud, and intentionally provocative. The presence of leather dykes, drag queens, trans sex workers, and bare-chested men wasn’t seen as a liability to be managed but as a central part of the protest. The parade was a place where queer people could publicly celebrate their sexualities, assert their right to pleasure, and reject the shame imposed by religious institutions, the state, and the medical establishment. As Gayle Rubin (1984) argues in Thinking Sex, sexuality is a frequent site of oppression, and its liberation is integral to broader social justice.

In recent decades, however, the increasing influence of corporate sponsorship and political interests has dulled the parade’s revolutionary edge. Corporate logos now dominate floats where once activists had marched. Politicians use the parade for photo opportunities rather than advocacy. In 2017, members of Black Lives Matter were briefly detained for disrupting the Chicago parade to protest police presence—an incident that underscores how the parade now often serves authority rather than challenges it (Bridges, 2017). These developments reflect a broader trend in which the politics of Pride have been defanged in order to be palatable to mainstream audiences.

As corporate sponsors and city officials pushed to make Pride “family-friendly,” explicit expressions of sexuality became increasingly discouraged. Kink communities, once a visible part of the parade, have been pressured to tone down their presence. Nude or partially clothed participants are often now treated as potential public relations liabilities rather than as rightful members of the LGBTQ spectrum. This retreat from sexual expression is not benign. It represents a fundamental misunderstanding of what queerness means and why visibility matters. As Sarah Schulman (2012) notes in The Gentrification of the Mind, the loss of sexual politics from queer spaces is not accidental but a consequence of neoliberal attempts to assimilate LGBTQ people into systems that continue to marginalize them.

Moreover, this sanitization undermines the very people whose liberation Pride was supposed to champion. Trans people, sex workers, people living with HIV, and those engaged in non-normative sexual practices have seen their visibility diminish just as the broader LGBTQ movement claims “inclusion.” According to Ritchie and Mogul (2007), this erasure aligns with a carceral and assimilationist approach to queer politics—one that values respectability over radicalism and marginalizes those who don’t conform. What was once a space to celebrate and politicize sex has been repackaged into a space where sexuality must be discreet, marketable, and inoffensive.

The shift is especially devastating for younger queer people, who now encounter a version of Pride that often leaves out the sexual energy that was once central to our movement. In Gay Shame, Halperin and Traub (2009) explore how the repression of queer sexuality under the guise of “progress” leads not to freedom, but to a new form of policing—this time from within the community. When Pride becomes merely a parade of sanitized slogans and rainbow logos, we lose not only our history but our future.

The LGBTQ movement was born from sexual deviance, rebellion, and refusal to conform. Sanitizing that history does not protect us—it disarms us. If we allow Pride to become sexually lifeless, we are not making it more inclusive; we are making it less honest. Pride must be reclaimed as a space where queer and trans people can express their desires and bodies with the same unapologetic defiance that launched the movement. Otherwise, it risks becoming a museum piece: brightly colored, well-funded, and utterly devoid of power.

References

Bridges, T. (2017, June 25). Activists protesting police presence at Chicago Pride Parade briefly detained. Chicago Tribune.

Halperin, D. M., & Traub, V. (Eds.). (2009). Gay shame. University of Chicago Press.

Ritchie, A. J., & Mogul, J. L. (2007). In Queer communities, police presence isn’t about safety. ColorLines. https://www.colorlines.com

Rubin, G. (1984). Thinking sex: Notes for a radical theory of the politics of sexuality. In C. Vance (Ed.), Pleasure and danger: Exploring female sexuality (pp. 267–319). Routledge.

Schulman, S. (2012). The gentrification of the mind: Witness to a lost imagination. University of California Press.

The History of the Word “Woke” and Its Evolution in Modern Discourse

By Katherine Walter

On November 27, 2024

In BIPOC rights

The term “woke” has undergone significant transformation over time, evolving from a phrase in African American Vernacular English (AAVE) to a charged political label. While its origins in Black activism symbolized awareness of racial and social injustice, the term has been redefined and weaponized in contemporary discourse. From its early roots to its current political implications, the history of “woke” reveals much about the changing landscape of social justice movements and the polarized debates surrounding them.

Origins: The Emergence of “Woke” in Black Activism

“Woke” originally emerged within African American Vernacular English (AAVE), where it referred to being awake or aware, particularly regarding social and racial issues. The term dates back to the 1940s, with early uses such as in the 1942 New York Times article that advised readers to “stay woke” in reference to racial inequalities (NPR, 2024). The phrase’s true significance, however, began to take root during the Civil Rights Movement of the 1960s when Black activists embraced the term as part of their struggle for racial justice.

To be “woke” was to be conscious of the societal forces that perpetuated racial oppression, and it was a call to action for those who sought to dismantle these systems. It wasn’t merely about awareness but also about staying vigilant in the fight against injustice, whether it was through activism, community engagement, or policy reform.

The Expansion of “Woke” in the 21st Century

The term gained broader recognition in the early 2000s, especially with the rise of social media and its role in organizing movements like Black Lives Matter (BLM). As movements addressing racial inequality, police violence, and systemic oppression grew in prominence, “woke” became synonymous with activism and social consciousness in progressive circles.

“Woke” signified a heightened awareness of not just racial inequality but also other social justice issues such as gender inequality, LGBTQ+ rights, and economic injustice. In this context, the term emphasized a holistic understanding of oppression, recognizing that issues like class, race, and gender were interconnected and demanded intersectional approaches (NPR, 2023). Progressives began using “woke” to encourage others to be conscious of these societal issues and to fight for equality and justice.

Political Weaponization of “Woke”

As “woke” entered the political mainstream, it began to take on a more contentious meaning. Conservative figures began using the term pejoratively to criticize what they viewed as overreach by progressive movements. This shift was particularly evident in the rhetoric of politicians like Florida Governor Ron DeSantis, who criticized the rise of “woke” ideologies in his campaign against “woke culture” (NPR, 2023). DeSantis, in particular, has positioned himself as a champion against what he frames as the excesses of “wokeism,” often linking it to a supposed threat to traditional values, free speech, and American institutions (Mother Jones, 2023).

The term “woke” was increasingly used by the right to describe policies and initiatives promoting diversity, equity, and inclusion (DEI) in public institutions, particularly in government and the military (NPR, 2024). In this context, conservatives, including figures like Pete Hegseth, argued that such initiatives were an unnecessary imposition on American values, framing “woke” as an unwelcome force in sectors like the Department of Defense (NPR, 2024).

Conservative critiques of “woke” culture have often focused on identity politics, claiming that it fosters division and undermines meritocracy. They argue that “woke” politics prioritizes group identities over individual achievement and promotes a divisive narrative that stifles free expression. For many on the right, “woke” culture represents an attack on traditional institutions and the cultural norms that underpin American society (Mother Jones, 2023).

The Persistence of “Woke” in Progressive Movements

Despite the right-wing backlash, the term “woke” remains a central component of progressive activism. To be woke today is still to be aware of and engaged with the systems of oppression that continue to shape society. It signifies an awareness of the structural inequalities that affect marginalized communities, including those based on race, gender, sexual orientation, and economic status.

For progressives, the label “woke” remains an important symbol of resistance and a commitment to fighting for a more inclusive and just society. It reflects the idea that addressing inequality requires constant vigilance and a willingness to confront injustice wherever it exists. Far from being a negative force, being woke is about staying informed, compassionate, and active in the struggle for social justice.

The use of “woke” by progressives today extends beyond its original association with race. It now encompasses broader struggles for equity and justice, from climate action to LGBTQ+ rights, labor rights, and the fight against voter suppression. “Woke” culture is, in essence, a reminder that the work for justice is far from finished, and that all individuals must remain alert to the ways in which systems of power shape society.

Conclusion: “Woke” as a Reflection of Societal Struggles

The evolution of the term “woke” from a call for racial justice to a politicized label reflects broader societal struggles over the direction of social and cultural change. Initially a term used by Black activists to signify awareness of racial oppression, “woke” has grown into a symbol of resistance to systemic injustice in all its forms. While it has been politicized and weaponized by conservative forces, for progressives, it remains a term that signifies a commitment to confronting inequality and working toward a more just world.

As debates over “woke” culture continue to intensify, it is clear that the term will remain a flashpoint in the ongoing culture wars. For those committed to social justice, “woke” is more than just a label—it is a call to remain engaged in the fight for a world that is equitable, inclusive, and free from discrimination.