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From YouTube: Fettuccine Forum: "Out in Idaho: Queer Spaces Beyond Boise" Feat. Lisa McClain and Rachel Taylor
Description
Join us for an uplifting exploration through storytelling and images of the places and spaces throughout Idaho where LGBTQ+ people have built and shaped their lives. While the assumption exists that if one wants to be out in Idaho, one must come to Boise, Dr. Lisa McClain, Professor of History and Gender Studies at Boise State University, along with graduate student and teaching assistant Rachel Taylor, describe this community’s journey from the 1970s onward, examining where they stayed, came home to, traveled through, created, or used temporarily to find one another, building community in many places within the Gem State.
This free, hour-long event will take place via ZOOM with automated live subtitles and include a presentation from Dr. McClain and Rachel Taylor followed by a brief Q&A.
One registration is needed per household. Please note that all program times are in Mountain Time.
The Boise City Department of Arts & History encourages persons with disabilities and those who require language assistance to participate in its programs and activities. If you anticipate needing accommodation, please email artsandhistory@cityofboise.org or call 208-608-7050 as soon as possible, but no later than 72 hours before the event.
To request assistance, you may also dial TTY 1-800-377-3529.
A
Good
evening,
everybody
welcome
to
the
fettuccine
Forum.
Thank
you
so
much
for
being
here.
Thank
you
for
joining
us
tonight.
My
name
is
Travis
Jeffries
I'm,
the
history
programs
manager
with
the
Boise
City
Department
of
arts
and
history.
Before
we
begin,
I
would
like
to
acknowledge
the
ancestral
cultural,
traditional
and
unseated
territory
of
the
Shoshone
Bannock
and
Northern
Paiute
people
in
the
Boise
Valley,
just
a
couple
of
housekeeping
items
before
we
get
started
and
before
I
introduce
our
guests.
A
A
Just
hold
them
up
and
collect
your
questions
and
we'll
do
our
best
to
get
to
as
many
of
them
at
the
end
as
we
can
auto-generated
captions
again.
If
you're
joining
online
are
available,
and
you
can
view
them
by
clicking
on
the
live
transcript
button
at
the
bottom
of
your
screen
and
then
selecting
show
subtitles.
A
So
we're
really
pleased
that
everybody's
here
I
just
want
to
provide
a
little
bit
of
background
about
the
fettuccine
Forum.
We're
excited
to
be
bringing
the
19th
season
of
the
fettuccine
Forum
to
you
all
the
forums
possible
with
support
from
the
office
of
the
mayor,
Boise,
State,
public
radio,
the
history
department
at
Boise,
State,
University
and,
of
course,
all
of
you
and
if
you
like,
programming
like
the
Forum,
consider
donating
to
the
history
division's
Heritage
fund,
it
really
does
make
a
difference.
You
can
find
more
information
on
our
website.
Boiseartsonhistory.Org.
A
Or
contribute
to
the
Boise
arts
and
history
Foundation
at
Boise
arts
and
history,
foundation.org
I'll
point
out,
hopefully
to
everybody's
excitement
and
enjoyment
that
Meriwether
cider
is
here
in
the
back
corner.
Thank
you
very
much
for
being
here,
encourage
you
to
get
up
and
support
local
business,
so
I
want
to
say
just
a
couple
of
words
about
the
theme
of
the
fettuccine
Forum.
So
this
is
the
third
installment
in
our
season.
It's
a
four-part
series
and
we're
exploring
histories
that
have
been
overlooked
or
overshadowed
or
maybe
even
purposefully,
erased
from
the
historical
record.
A
So
there
are
four
installments
in
this
year's
forum,
two
remaining
including
tonight
back
in
October,
we
heard
from
Professor
William
white,
the
third.
What
did
archeology
at
the
Irma
Heyman
house
tell
Boise
Idaho
and
on
November
3rd
we
were
joined
by
Mr,
Darren
Perry,
and
we
heard
history
healing
and
restoration
coming
up
on
March
2nd.
We
have
traditional
Chinese
medicine
in
Idaho
and
the
American
West,
a
history
of
herbs
and
Roots,
featuring
Professor,
Tamara,
Bennett
Shelton
of
Claremont
McKenna
college.
A
And,
of
course,
tonight
we
have
out
in
Idaho
queer
spaces,
Beyond
Boise
featuring
Professor
Lisa
McLean
on
the
left
there
and
BSU
ma
student
Rachel
Taylor
on
the
right.
So
I
now
have
the
pleasure
of
introducing
our
speakers.
Lisa
McLean
and
Rachel
Taylor
Dr
Lisa
McLean
is
a
professor
of
history
and
gender
studies
at
Boise,
State
University,
her
fields
of
specialty
include
the
history
of
religion
and
the
intersections
of
gender
religion
and
popular
culture.
A
For
public
history,
articles
on
the
intersections
of
religion,
gender
and
sexualities
for
the
conversation
have
garnered
over
330
000,
reads:
she's
currently
working
on
a
new
research
agenda
involving
lgbtq
plus
history
in
Idaho
and
the
U.S
Intermountain
West
Dr
McLean
served
as
director
of
gender
studies
at
Boise
State
from
2002
to
2011.
During
which
time
the
program
received
the
Emerging
Center
award
from
the
National
Council
for
research
on
women
in
2010..
A
Dr
McLean
is
an
activist
for
Equity
issues,
particularly
gender
and
sexual
orientation,
in
Academia,
in
Boise
and
throughout
the
state
for
her
work.
She
was
named
an
Idaho
Woman
of
the
Year
by
the
Idaho
Business
Review
in
2008.,
an
Idaho
woman
making
history
in
2009
and
was
a
Le
Bois
Awards
finalist
in
2009
as
well.
Dr
McLean
is
married
with
a
daughter
and
son.
She
enjoys
the
outdoors
and
many
athletic
activities,
especially
swimming
hiking,
snowshoeing,
tennis
and
Racquetball.
She
also
reads
avidly
in
many
genres
and
loves
to
cook.
A
B
Well,
Mommy
and
have
a
seat
like
most
of
my
classes.
All
the
cool
kids
are
sitting
in
the
back,
so
we
got
a
lot
of
seats
in
the
front.
I
want
to
thank
everybody
for
coming
out
tonight
and
y'all
should
have
anticipated
this
because
I'm
a
professor
Pop
Quiz,
okay,
but
it's
going
to
be
real
easy
because
all
I
want
you
to
do
is
question
your
own
perceptions.
B
So,
first
of
all,
do
you
think
that
if
you
are
lgbtq
in
Idaho,
you
would
have
the
best
life
if
you
moved
to
Boise
people
already
raising
their
hands
or
here's?
The
second
question
just
think
about
your
assumptions.
When
I
tell
you
the
idea
of
Rural
Life
for
an
lgbtq
person
in
Idaho,
what
sort
of
thoughts
or
experiences
or
possibilities
come
to
your
mind
well
and
see.
B
That's
exactly
what
Rachel
and
I
started
hearing
when
we
interviewed
people,
for
example,
a
fourth
generation
Idaho
named
Ned
Brewer,
who
is
an
Ardent
human
rights
activist,
and
he
used
to
own
bogeys,
which
was
an
all-gay
bar
that
was
once
the
largest
disco
bar
in
Idaho
back
in
the
1980s
he's
told
us.
He
said
that
if
you
are
Idaho
and
in
your
lgbtq,
you
moved
to
Boise
I
figure.
Boise
draws
in
just
about
the
entire
gay
population
of
the
state.
B
You
figure
that
any
gay
person
in
rural
Idaho
has
got
to
come
to
Boise
and
Boise
and
Sharon
Matthias
right
there
right
there.
She
tried
to
interpret
you
know.
Why
is
this
and
said
that
maybe
the
anonymity
that
an
urban
center
provides
gives
you
a
little
more
wiggle
room
to
pass
and
get
by
and
Jim
at
33
from
Boise
he
talked
about.
He
tried
to
imagine
to
himself.
B
If
you
were
gay
in
a
place
like
Rupert
or
salmon,
how
would
you
survive
and
he
finally
concluded
if
you're
gay
and
you
live
in
Idaho,
you
go
to
Boise,
it's
that
simple
or
isn't,
because
the
more
Rachel
and
I
started.
Looking
the
more
we
started
finding
evidence
of
lgbtq
folk
in
rural
Idaho
everywhere
and
they
weren't
hiding
so
before
we
delve
into
some
of
the
stories.
I
want
to
have
a
couple
little
caveats
on.
First
of
all
on
language.
B
Now,
when
we
were
asked
to
title
this
presentation,
it
was
last
September
and
we
did
it
queer
spaces
Beyond
Boise.
But
since
then,
we've
talked
to
some
folks
who
were
gay
or
lesbian
back
in
the
50s
and
60s
after
the
boys
of
Boise,
and
the
word
queer
was
used
as
a
weapon
against
them,
and
it
can
be
very
very
hurtful
now.
Rachel
identifies
as
a
gen
Zer
and
for
her
generation
reclaiming
the
word.
B
Queer
has
been
very,
very
important,
so
I'm
going
to
be
using
lgbtq,
Rachel's,
probably
going
to
be
using
queer
most
of
the
time,
but
that's
sort
of
how
we're
thinking
about
this
okay.
So
let's
Dive
In,
we
have
got
evidence
of
modern
around
modern
times.
Look
at
all
the
pride
parades
there
are
throughout
the
state
how
many
people
have
been
been
to
Pride
in
Boise
fun,
but
have
you
ever
been
to
Pride
in
Coeur
d'alene
Idaho
Falls
twin?
B
B
and
Monahan
had
lived
for
18
years
out
in
the
Hawaii
mountains
in
eastern
Oregon
and
Western
Idaho
and
had
farmed
and
had
ranched,
and
when
Joe
passed
his
friends
laid
out
his
body
and
discovered
that
he
had
the
genitalia
of
a
woman.
Hence
the
headline:
Joe
Monahan
was
a
woman.
The
article
writer
immediately
reverts
to
female
pronouns.
B
Referring
to
Monahan
as
a
she
but
gives
us
the
interesting
bits
of
information
that
Joe
Monahan,
nobody
suspected
that
Joe
was,
in
their
terms
a
woman,
certainly
not
in
Joe's
own
terms,
but
said
that
he
basically
performed
all
the
labor
of
a
of
a
proper
husband
out
on
his
Ranch
served
as
a
juror
on
multiple
occasions
was
always
voting.
But
one
of
the
things
that
has
always
struck
me
about
this
piece
is
that
the
article
writer
shows
surprise
Joe
Monahans,
but
doesn't
show
moral
judgment.
I,
don't
think,
there's
not
this.
Oh!
B
B
We
are
very
lucky
to
have
a
man
named
Maury
Graham,
who
left
us
as
autobiography
he's
a
self-proclaimed
hobo,
and
he
worked
on
a
variety
of
railroad
projects
here
in
Idaho
in
the
20s
and
30s,
and
he
says
that
by
the
1930s,
the
hobo
camps
were
segregated,
really
clearly
and
obviously
into
the
sections
of
the
camp.
Where
you
wanted
same-sex
relations
and
those
where
you
didn't,
he
just
tells
us,
and
people
like
Morris
Foote
who's,
a
native
of
Caldwell
and
lived
in
Middleton
a
lot
of
his
life
in
the
early
1950s.
B
B
Well,
most
of
you
have
probably
heard
of
the
boys
of
Boise
scandal
from
the
1950s.
This
is
a
1950s
McCarthy
era,
Witch
Hunt.
That
happened
right
here
in
our
town
and
it's
something
that
historians
wore
in
Blumenthal
and
Diane
Raymond
in
their
book.
Looking
at
gay
and
lesbian
life
describe
as
one
of
the
most
famous
cases
involving
police
harassment
of
gays
in
U.S
history
and
yes,
that
was
us
about
1500
people
were
questioned.
Many
were
imprisoned,
put
on
trial,
sentenced
to
years
in
prison
and
lives
were
ruined.
B
But
then
Stonewall
happens
1969..
This
is
the
New
York
City
Riot
that
is
generally
credited
with
sort
of
starting
the
gay
rights
movement.
It
didn't.
The
gay
rights
movement
was
already
going,
but
this
was
just
the
most
visible
manifestation
and
people
in
Idaho
knew
all
about
Stonewall
and
they
got
the
idea
that
in
urban
areas
like
New,
York,
City
or
San
Francisco,
you
could
be
out.
You
could
be
living
out
and
proudly
as
a
gay
or
lesbian
person
and
isn't
that
the
dream?
B
B
He
knew
he
was
gay
growing
up
and
he
admits
he
said
growing
up.
I
always
thought
I
wanted
to
get
out
of
here.
He
had
heard
about
San
Francisco
and
Seattle
and
New
York
City,
but
then
he
changed
his
mind.
He
says
the
important
thing
isn't
that
you're
gay,
but
that
you
belong
somewhere
and
he
felt
his
family.
He
belonged
in
Kendrick.
The
important
thing
was
that
you
have
Roots.
This
is
my
family.
All
my
relatives
are
buried
here.
My
pets
are
buried
in
the
woods.
Oh
that
always
touches
and
he's
this
Creek.
B
It's
all
here.
It
never
changes.
I,
don't
know
who's
out
there
and
who
hates
me,
but
this
place
is
here
and
to
me
it
is
safe.
So
for
good
or
for
ill
at
least
for
Mark
Musto.
As
a
gay
man,
there
was
some
visibility
of
gay
and
lesbian
experience,
but
what
if
your
gender
identity
did
not
match
the
biological
sex
that
you
were
assigned
in
birth?
B
No
one
in
the
60s
and
70s
was
really
talking
much
about
that
and
that
impacted
rural
people
in
Idaho,
like
Mickey
Schneider
from
Cottonwood,
who
grew
up
in
the
50s
and
60s
and
always
knew
she
was
a
woman.
But
she
didn't
discover
there
were
people
like
her
until
the
1990s.
She
thought
she
was
the
only
one,
and
yet
she
still
chose
to
live
in
areas
like
Orofino
out
in
more
rural,
less
popular.
She
didn't
come
to
Boise,
so
something's
going
on.
B
We
start
to
see
the
chilling
effects
of
the
boys
of
Boise
Scandal
ebbing
a
bit,
particularly
with
younger
people
by
the
1970s,
which
is
that's
what
Rachel
and
I
want
to
talk
a
lot
about.
But
one
of
the
key
moments
for
me
is
discovering.
I
was
up
at
the
University
of
Idaho,
looking
through
their
art
archives
at
The
Argonaut,
their
student
newspaper
and
in
1973,
a
writer
published
an
article
called
Gay
lib,
the
boys
of
Moscow
and
Pullman,
possibly
a
play
on
the
boys
of
Boise.
B
Okay
and
the
article
is
an
interview
with
a
Washington
state.
I
know
it's
horrible
Washington
state
junior
named
David
Bischoff,
who
was
a
member
of
an
organization
called
Gay
awareness
which
was
trying
to
end
discrimination
against
gay
people
and,
as
he
said,
we
just
generally
plan
on
making
it
easier
for
gays
to
live,
and
the
interesting
part
about
his
interview
is
he's.
B
Even
though
he's
Washington
State,
he
says
there
are
about
30
people
coming
over
the
border
to
Pullman
from
Moscow
about
half
were
U
of
I
students,
but
half
were
just
ordinary
Moscow
residents
and
he
said
he
thought
that
they
were
coming
over
because
there
wasn't
anything
for
them.
Yet
in
Idaho
he
didn't
think
in
73
Idaho
had
a
a
gay
rights
movement,
but
he
said
he
hoped
they'd
start
something
in
Moscow
and
it
really
doesn't
take
much
to
get
started
and
Rachel's
going
to
pick
up
on
that
story
here
in
just
a
few
moments.
B
So
why
stay?
We
keep
getting
asked
that
why
stay
well,
Musto
gives
us
some
Clues,
family
and
Community
roots
are
really
huge,
obviously,
but
also
the
same
thing
that
attracts
so
many
of
us
to
Idaho
keeps
us
here
is
quality
of
life
in
Idaho
mountains,
rivers,
hunting,
fishing,
camping,
hiking,
all
that
sort
of
thing
people
like
that
and
they
move
here
for
it
and
they
aren't
hiding
oftentimes
when
they're
out
or
sometimes
they
begin.
B
They
want
to
stand
up
and
be
counted,
but
for
other
idahoans
who
are
lgbtq
their
identity,
their
sexual
orientation.
Their
gender
identity
is
important
too,
but
they
also
have
different
needs
and
different
priorities.
For
example,
Mark
Musto
said
he
said
the
important
thing
isn't
that
you're
gay,
but
that
you
belong
somewhere,
that
you
have
roots
and
Mike.
Who
is
a
cowboy
who
works
all
around
in
the
mountainous
regions
of
Idaho
kind
of
described
what
his
experience
was
like.
B
She
says:
I
like
the
old
life,
I
admire
honesty,
self-reliance
and
family
up
here,
I'm
Uncle,
Mike
I
make
killer
pancakes,
even
if
it's
on
a
griddle
over
a
fire
a
dozen
miles
from
the
nearest
roof,
and
he
doesn't
see
himself
as
part
of
a
gay
community,
and
he
knows
that
some
of
the
hands
that
he
rides
with
are
also
gay
and
they're,
not
looking
for
internet
dating
or
a
lot
of
urban
bars
or
things
like
that.
He
said,
but
they
do
want
to
feel
connected
to
something.
B
B
So
my
point
is
that
lgbtq
idahoans
are
using
space
and
creating
space
in
ways
that
work
for
them.
Some
of
it's
physical.
Some
of
it's
also
on
the
printed
page,
one
of
my
favorite
discoveries,
I,
mentioned
this
on
the
Idaho
matters
is
Sharon.
Mathias
gave
me
a
huge
box
full
of
diversity
magazine
back
issues,
and
this
is
an
lgbtq
publication
throughout
the
state
that
was
published
for
25
years
and
I
found
this
regular
column
called
The,
Cowboy
Way,
and
it's
by
two
gay
cowboys
buck
and
Jake.
B
But
there
are
opportunities,
so
I'm
going
to
take
this
east
of
Boise
and
then
Rachel's
going
to
take
us
into
the
northern
part
of
the
state.
And
did
you
know,
for
example,
that
one
of
the
best
known
National
activists
on
HIV
AIDS
issue
is
doing
Quintana
from
Wendell
Idaho,
which
is
about
10
miles
from
Jerome
and
has
about
2
400
people
in
it?
And
can
we
queue
up
the
video
here.
C
What
do
you
think
of
a
story
about
a
small
town,
boy
Idaho
who
goes
to
the
big
city,
a
naive
little
boy
and
comes
back
an
Overexposed
man
in
less
than
two
years?
He
comes
back
to
Idaho
a
disease-infested
individual
drenched
in
disappointment
and
failure.
So
he
thinks
he's
actually
radiating
a
great
energy,
a
positive,
influential
awareness.
B
B
It
existed
in
Boise,
Nampa,
Twin,
Falls
and
I.
Think
you
got
a
branch
going
in
Coeur
d'alene
as
well,
and
the
goal
is
to
show
people
how
to
live
their
positive
best
lives
with
an
HIV
diagnosis.
It
was
all
about
positivity.
He
was
diagnosed
in
the
90s
and
he's
still
going
strong.
When
I
was
researching
him,
I've
done
a
podcast
interview.
He
did
right
after
the
covid
shutdown
happened
with
the
pandemic
on
Native,
as
I
am
with
a
California
podcaster
who
used
to
work
and
volunteer
at
Alpha.
So
that's
cool.
B
So
let's
go
a
little
further
east
then,
and
if
we
go
further
east
you
know
we
have
to
deal
with
religion.
You
know
religion
is
one
of
my
things
and
I
will
be
very
upfront
about
the
fact
that
I
am
Christian
myself.
So
take
this
as
you
will,
but
the
fact
of
the
matter
is
that
for
many
of
us
our
faith
is
an
important
part
of
our
identity
and
our
sense
of
community
and
do
lgbtq
people
out
in
Eastern
Idaho
have
to
make
a
choice
between
their
sexual
orientation
or
gender
identity
and
their
faith.
B
She
said
we
couldn't
be
homosexuals
because
they
rode
bikes
and
more
spikes
around
their
neck,
and
that's
not
what
we
looked
like.
So,
of
course
we
couldn't
take
on
that
label
and
she
said
that
they
didn't
have
any
role
models
and
she
really
wished.
She
had
one
to
just
say
to
look
at
someone
and
say:
that's
who
I
am
so
the
people
she
used
as
a
role
model
were
those
who
she
thought
might
be
lesbian,
but
she
wasn't
sure,
but
you
really
admired
them.
B
Chase
did
some
left
the
church,
but
not
all,
and
Mary
Jones
and
Brenda
Boyle
decided
to
stay
and
their
story
gives
us
an
idea
that
of
maybe
what's
more
opportunities
might
be
out
there
and
Sandra
woolston
home
by
the
way,
also
had
a
very
committed
lesbian
relationship
for
20
years.
Okay,
so
Mary
Jones
said
that
they
know
they
could
have
their
names
removed
from
the
Mormon
church,
but
it
hasn't
happened
yet
she's
not
entirely
sure
why
it
hasn't
happened
yet,
and
people
always
ask
her
ask
both
of
them.
Why
you
stay?
B
B
She
says
that
I
am
a
descendant
of
Joseph
Smith
I'm,
a
fourth
generation
Pioneer,
and
she
says
this
is
my
culture
and
Roots.
I
should
be
able
to
be
part
of
this,
so
they
have
stayed
and
they
are
both
Mormon
and
lesbian,
and
it's
not
like
other
people,
don't
know,
there's
a
very
famous
event
a
parade
and
floats
every
July
in
Pocatello
called
pioneer
days
that
celebrate
the
Pioneers
coming
into
this
part
of
the
state
and
they
go
there
and
there
are
signs
no
bigotry
signed,
lesbian
mother,
returned
missionary.
B
Love
makes
a
family
all
of
that,
so
religious
space
can
also
be
lgbtq
space.
Another
example
of
this
in
Eastern
Idaho
is
the
story
of
Father
Robert
or
his.
He
was
known
father,
Bob
Spencer
and
in
the
past
10
years
the
Episcopal
church
has
become
a
lot
more
affirming
to
lgbtq
folk.
But
it
wasn't
all
that
way
and
it's
certainly
not
perfect.
Yet.
But
when
Bob
Spencer
came
to
Pocatello
back
in
the
early
1980s,
he
was
a
newly
divorced
father
of
teenage
Sons.
B
He
too
was
gay
and
Ann
said
the
two
of
them
became
very
close
and
the
young
man
did
become
an
Episcopal
priest
and
and
said
that
it
made
such
a
difference
in
his
life
that
he
had
somebody
he
could
talk
to,
and
then
somebody
who
was
like
him
and
somebody
who
was
having
the
career
that
he
wanted
to
have
and
said
to
be
accepted
like
that.
Just
really
changed
him
to
see
that
he
could
be
what
he
wanted
to
be.
B
So,
even
though
Bob
wasn't
out,
he
was
still
making
a
difference
and
he
also
had
also
a
variety
of
lgbtq
friendly
Ministries.
But
in
one
of
those
odd
twists
of
fate
and
the
piccolo,
the
woman
who
told
us
this
story,
she's,
lesbian
and
she
is
married
to
the
current
director
of
Trinity
Episcopal,
Church,
Haiti
corbellier
and
whereas
both
Le
corbellier
and
Spencer
are
rectors
of
this
church.
They
are
both
using
it
as
lgbtq
space,
but
in
very
different
ways.
Father
Bob
didn't
feel
like
he
could
be
out.
B
Mother
Haiti
feels
like
she
can
and
is
married
in
the
community,
but
Anne
said
she
knew
she
was
lesbian
in
the
80s.
When
she
knew
Bob,
but
she
wasn't
out
to
anybody
and
she
told
Rachel
and
I,
she
said
I've-
never
disclosed
this
story
to
anybody
else
before
before
she
told
Rachel
and
I.
She
said
she
identified
as
lesbian
in
the
80s,
but
she
said
a
lot
of
our
stuff.
B
Was
you
know,
I,
don't
share
that
with
anyone,
not
even
a
colleague,
that's
not
something
you
do
in
Eastern
Idaho
in
the
1980s,
but
that
doesn't
mean
lgbtq
lgbtq
folk
weren't.
There
making
contributions
living
their
good,
maybe
their
best
lives.
It
was
happening.
Sometimes
those
of
us
who
are
cisgendered
and
heterosexual,
just
haven't
asked
for
those
stories
or
haven't
been
willing
to
listen.
So
now,
I'm
going
to
pass
it
off
to
Rachel
and
they're
going
to
take
us
up
to
northern
Idaho.
D
D
A
couple
people
who
says
Moscow,
okay,
excellent
I've,
been
absolutely
roasted
for
saying
Moscow
in
front
of
a
crowd
before
so
I'm
gonna
do
my
best,
but
you'll
probably
get
both
so
to
begin
with.
Idaho's
first
gay
organization
actually
originated
outside
Boise
in
early
1974,
a
group
of
local
queer
people
in
Moscow
formed
the
Northwest
gay,
People's,
Alliance
or
NW
GPA.
For
short,
and
this
was
really
groundbreaking.
Gay
people
in
Moscow
were
emboldened.
Oh
where's,
my
presentation
it
should
it
just
continues
on
okay,
excellent.
D
Okay,
anyway,
gay
people
in
Moscow
were
emboldened
either
by
the
college
environment
or
by
the
new
organization
to
start
acting
very
gay
in
public
one
gay
student
told
a
marvelous
story,
and
again
this
is
1974.
quote
over
our
spring
break
a
group
of
gays
from
the
Moscow
Pullman
area
congregated
at
the
rat
house,
a
Local
Tavern.
There
were
maybe
18
of
US
male
and
female.
D
When
two
of
the
women
kissed,
some
straights
from
other
tables
began
snickering
gays,
that
we
are,
we
all
kissed
our
Lovers
and
Friends
in
a
symbol
of
unity
and
the
snickering
stopped.
The
NW
GPA
in
Moscow
immediately
began
working
from
a
political
angle,
incorporating
as
a
non-profit
to
advocate
for
gay
rights.
According
to
an
nwgpa
org
organizer
Moscow
was
a
good
location
for
Idaho's.
New
gay
political
activism
quote
Moscow,
wasn't
really
representative
of
the
rest
of
the
state.
At
the
time
in
the
70s
and
80s
it
was
pretty
liberal
there.
D
While
the
NW
GPA
created
social
and
educational
events,
they
didn't
shy
away
from
their
intent
to
win
gay
rights
for
idahoans.
They
said
our
most
important
goal
lies
in
political
action.
We
wish
to
see
gay
rights
legislation
enacted
in
this
state
and
in
the
community
that
will
give
homosexuals
the
rights
that
every
citizen
is
entitled
to.
We
wish
to
serve
as
a
hub
for
uniting
gay
people
politically
in
the
Northwest
and,
most
specifically
in
Idaho,
the
group
hosted
a
conference
for
gay
people
in
1975,
drawing
roughly
250
people
to
the
event.
D
They
even
attempted
to
add
the
words
sexual
affection
to
a
housing
ordinance
to
protect
gays
from
discrimination
in
Moscow
and
in
1976,
as
Boise
residents
ducked
into
Alleyways
to
enter
their
first
local
gay
bar
Moscow
gays
went
on
TV
with
their
names
and
faces
the
News
segment.
Sweet
land
of
liberty,
Moscow
Pullman
gay
community
opened
with
a
comment
from
nwgpa
Member
Chuck
Bishop
Pizarro
pictured
on
screen
from
what
I
understand
from
people
who
have
lived
here
for
a
while.
D
It
seems
that
Moscow
is
the
place
where
you
get
called,
but
nothing
happens
to
you
if
Southern
Idaho,
where
you
get
beaten
and
people
didn't
bother
to
say
they
just
went
ahead
and
beat
you
to
death.
Moscow
gays
actually
argued
they
were
safer
in
Moscow
than
Boise.
However,
not
all
straight
people
in
Moscow
liked
the
new
statement
police
officers
publicly
arrested
Gibb
Preston,
the
nwgpa
president
for
unpaid
traffic
tickets.
D
After
a
strange
notice,
was
put
in
the
local
paper,
calling
for
quote
all
members
and
Associates
of
the
nwgpa
to
pay
all
outstanding
traffic
violations
to
avoid
police
harassment.
At
the
same
time,
local
governing
bodies
attempted
to
censor
the
news
program.
Two
underly
GPA
Founders,
eventually
moved
to
San
Francisco,
believing
it
wasn't
worth
it
to
ride
out
the
storm.
D
The
Argonaut
congratulates
kuid,
TV
and
Mike
Kirk
the
producer
for
an
outstanding
and
worthwhile
production
side.
Note
that
is
Mike
Kirk
of
Frontline
rough
Frontline
Fame.
He
did
begin
his
career
as
a
student
at
University
of
Idaho.
The
new
segment
aired
in
Albuquerque
and
Phoenix
on
PBS
and
a
nationally
syndicated
gay
magazine
published
an
article
about
the
program.
D
Gay
people's
Union
news,
also
pictured
due
to
controversy
over
the
new
segment,
the
local
station
held
a
Roundtable
discussion
about
gay
rights
in
Moscow,
three
members
of
the
nwgpa
SAT
across
from
three
concerned:
citizens,
a
local
politician
and
two
preachers.
While
the
anti-gay
Roundtable
members
made
mean
comments
about
homosexuality,
the
people
calling
into
the
show
were
overwhelmingly
supportive.
The
moderator
read
a
piece
of
friendly
feedback,
saying
I
like
this
comment.
It
says
the
program
is
an
excellent
taste
and
feels
that
a
true
Christian
would
accept
gays.
D
The
anti-gay
speakers
not
only
attacked
the
nwgpa
members
on
a
religious
front,
but
on
a
personal
one
as
well.
A
member
of
the
Moscow
Chamber
of
Commerce
Wonder
worried
that
a
bunch
of
gay
people
might
move
to
the
city
if
it
earned
a
reputation
for
its
gay
community.
He
said
he
wasn't
concerned
about
homosexuals.
Specifically,
though
quote.
If
the
American
Nazi
party
were
John,
Birch
Society
came
to
town
and
suddenly
designated
this
town
as
headquarters.
I
would
have
the
same
basic
questions
for
them.
An
nwgpa
founder
responded.
We
didn't
come
to
town.
D
We
were
here
we're
members
of
the
community,
nwgpa
members
staked
their
claim
to
Moscow.
It
was
their
home
just
like
it
was
home
to
everybody
else
who
lived
there
over
the
next
two
years.
Nwgpas
influence
strength
to
include
only
northern
Idaho
and
they
shifted
their
focus
to
campus
activities
and
local
Affairs.
The
club
made
itself
explicitly
distinct
from
other
parts
of
the
state.
One
organizer
said
Moscow
is
more
accepting
than
a
lot
of
towns
in
Idaho.
D
For
the
most
part,
people
tend
to
be
more
open-minded
and
willing
to
talk
and
exchange
ideas
with
anyone,
but
a
University
of
Idaho
students
said
students
think
homosexuality
is
somewhere
else
if
it
exists
at
all
on
one
hand,
Moscow
gays
claimed
they
lived
in
a
progressive
place,
but
they
also
knew
the
public
ignored
the
possibility
that
gay
people
existed
in
their
small
rural
City.
At
least
they
ignored
gay
people
when
it
was
easy
and
convenient
to
do
so.
D
Switching
gears
a
little
bit
a
chapter
of
the
lesbian
Avengers
formed
in
Moscow
in
the
early
1990s.
The
lesbian
Avengers
were
known
Nationwide
for
eating
fire
in
front
of
crowds
and
advocating
for
gay
rights
as
boldly
as
they
wanted
to.
They
brought
that
same
energy
to
northern
Idaho
in
1994
to
help
fight
proposition
one:
an
anti-gay
ballot
initiative,
lesbian,
Avengers,
mobilized,
local
gays
to
protest,
Proposition,
1
and
educate
the
public,
but
instead
of
starting
an
ad
campaign,
they
confronted
locals
through
direct
action
in
one
daring
demonstration.
D
The
lesbian
Avengers
crowded
a
bunch
of
gays
into
a
club
known
for
being
homophobic
and
violent.
They
also
partnered
with
North
Idaho
unions
to
promote
their
cause.
Proposition
1
was
defeated
in
the
Three
Counties,
the
lesbian
Avengers
organized
in
to
celebrate
the
victory
they
ate
fire
in
front
of
a
crowd
chanting.
The
fire
will
not
consume
us.
We
take
it
and
make
it
our
own.
By
the
time
they
left.
D
Second
place
I
wanted
to
talk
about
is
Kendrick,
and
these
are
stills
from
a
documentary
I'm
going
to
talk
a
little
bit
about
it's
a
town
of
fewer
than
400
people
like
like
Lisa,
mentioned
it's
about
20
miles
outside
Moscow
and
it's
historically
a
very
queer
town.
When
Vicki
richling
attended,
Kendrick
High
School
in
the
late
1960s,
she
in
a
closeted
gay
classmate
cross-dressed
for
prom,
quote
he
wore
the
formal
and
I
wore
the
tuxedo,
and
we
were
very
popular
because
we
had
a
stash
of
alcohol
in
our
car,
everyone
loved
it.
D
It
was
really
funny
I,
don't
think
anyone
really
thought
queer
or
gay
or
lesbian
and
I
didn't
either
really
richling
recalled
that
her
prom
date
was
clearly
gay,
but
the
townspeople
weren't
going
to
be
mean
to
him
about
it,
because
he
was
part
of
the
community.
The
2004
independent
documentary,
Bachelor,
Farmer
Illustrated.
What
happened
when
Kendrick's
gay
residence
came
out
explicitly
filmmakers
obviously
made
the
documentary,
because
most
people
believed
queerness
and
Rural
Life
were
incompatible.
Those
two
things
combined
might
surprise
audiences,
especially
when
that
rural
gay
community
consisted
of
only
five
people.
D
The
rest
of
my
information
about
Kendrick
is
sourced
from
that
documentary
by
the
21st
century.
Gays
could
be
out
in
Kendrick,
but
they
still
had
to
make
sure
they
were
respectable.
Jerry
Galloway
only
allowed
himself
to
discuss
safe
topics
with
neighbors
and
Greg
couch
avoided
public
displays
of
affection.
With
his
partner,
Matt
Huddleston
Greg
explained
you
can't
walk
down
the
street
hand
in
hand,
I
mean
that's
one
of
the
things
you
give
up
when
you
live
in
a
small
town.
D
It's
just
the
nature
of
the
area
in
which
we
live
of
the
six
gay
people
in
the
documentary
one
had
left
town
years
before
in
part
due
to
the
Fallout
from
his
divorce.
Mark
Musto
came
out
to
his
parents
divorced
his
wife
lost
custody
of
his
kids
and
moved
off
the
family
farm
Carrie
Galloway
commented
on
the
town's
reaction
to
the
Scandal
quote.
Whenever
the
subject
came
up,
it
was
Oh
What,
a
Shame
poor
Carolyn
and
the
kids
poor
his
parents.
D
When
Greg
and
Matt
made
an
offer
on
a
house
in
Kendrick,
a
woman
attempting
to
buy
the
property
told
the
seller
that
the
couple
would
make
the
house
a
gay
sex,
Haven,
Kendrick's
gays,
confronted
stereotypes
at
a
personal
level.
Steve
Dunning
explained
that
sexual
promiscuity
was
a
long
gone
part
of
his
past,
quote:
I
got
into
the
gay
lifestyle,
but
I
did
not
like
it
at
all
the
anonymous
sex,
just
the
stereotypes
of
it
all
just
didn't
seem
to
fit
me
one
bit.
I
decided.
You
know.
D
I
don't
have
to
do
this,
however,
when
he
stopped
having
casual
sex.
Steve
didn't
start
seriously
dating
male
Partners.
Instead,
he
married
and
divorced
three
women.
It
took
him
several
years
and
plenty
of
therapy
to
accept
his
sexuality,
but
his
attraction
to
men
was
only
part
of
the
issue.
Steve
also
had
to
accept
that
his
expression
of
queerness
was
different
than
what
he
found
in
big
cities.
Similarly,
Jerry
who
grew
up
in
Kendrick
did
not
realize
that
he
could
live
outside
a
city
and
still
experience
a
fulfilling
life.
D
As
a
gay
man
quote,
I
wish,
when
I
was
growing
up,
I
had
someone
say:
Jerry
you're
all
right,
because
I
struggled
a
lot.
Believing
I
was
all
right.
That
I
could
be
gay
and
be
myself
and
I
didn't
have
to
move
to
a
big
city.
To
be
me,
I
could
be
me
here
knowing
that
gay
life
at
least
looked
more
welcoming
elsewhere,
Kendrick's
gays
Justified,
their
decision
to
live
in
a
small
town,
Greg
remarked
if
I
wanted
to
live
in
San
Francisco,
where
I
could
hold
hands.
D
I
would
give
up
a
lot
of
peace
of
mind.
I
would
give
up
a
life
that
I
greatly
love
in
this
community
in
Rural
America,
the
landscape,
neighbors
and
relative
isolation
attracted
Greg
to
Kendrick,
rather
than
scared
him
away.
Those
features
of
Rural
Life
gave
him
space
to
create
a
more
secure
sense
of
self.
D
As
a
gay
man
quote,
Kendrick
was
a
place
that,
for
the
first
time
in
my
life,
I
felt
at
home
and
safe
enough
to
start
allowing
myself
the
ability
to
explore
what
being
gay
meant
and
I
don't
mean
in
behaviors
I
mean
in
the
sense
of
how
I
integrated
that
into
myself.
You
know
what
it
meant
to
be
gay
and
how
that
defined.
Who
I
was
in
many
ways?
D
Jerry
mapped
his
sense
of
self
onto
the
scenery
around
him.
Saying
having
this
living
here
where
I
grew
up,
makes
me
feel
connected
to
my
family,
to
my
roots.
To
me,
that's
important,
because
this
home
the
trees,
the
farm,
it's
all
the
same,
you
link
landmarks
to
loved
ones
and
childhood
memories
saying
my
parents
are
buried
down
the
road.
My
grandparents
are
buried
down
the
road
all
the
pets
I've
had
my
whole
life
are
buried
out
here
in
these
Woods.
D
This
little
creek
has
ran
here
all
my
life
we
played
in
it
when
we
were
kids,
it's
always
been
here.
It
never
changes
for
the
most
part,
though
Kendrick's
straight
residents
treated
their
gay
neighbors.
With
respect
Jerry
remarks
for
people,
I've
known
all
my
life
being
gay
is
almost
irrelevant
because
I'm
one
of
theirs
his
belonging
to
the
community,
was
more
important
than
their
prejudice.
D
D
Betty,
acting
as
a
straight
Ally
to
Kendrick's
gays
claimed
that
the
other
small
town
residents
really
listened
to
her
when
she
defended
gay
people
quote
a
few
days
after
our
conversation,
they'll
come
back
saying,
I
was
thinking
about
what
you
said
and
we'll
talk
a
little
more
and
a
few
days
after
that.
Well,
I
was
thinking
you
might
be
right
on
this
part.
D
and
I
wasn't
isolated
in
the
sense
that
I
had
a
lot
of
queer
friends
and
it
wasn't
a
big
deal
to
come
out
in
the
21st
century
in
Middleton,
in
the
same
way
that
it
would
have
been
30
or
40
years
ago.
But
I
did
feel
isolated
in
the
sense
that
I
thought
that
me
and
my
friends
were
inventing
queerness
in
Middleton
for
the
first
time
and
as
a
teenager,
I
so
thoroughly
believed
that
there
was
no
history
in
Middleton
or
Idaho.
D
That
I
didn't
even
bother
to
Google
it
when
I
chose
to
study
local
queer
history
for
my
Master's
program,
I
really
worried
I
had
made
a
mistake,
because
what
if
there
was
nothing
seriously?
What
if
I
didn't
find
anything
when
I
got
to
the
archives?
I
found
that
there
was
a
lot
about
Boise
and
I
am
deeply
indebted
to
Alan
Verda
and
his
work.
Preserving
local,
queer
history,
I
believe
he's
here
in
the
audience
somewhere,
hello
and,
of
course,
Boise
had
a
queer
history.
D
You
know
it's
a
it's,
not
a
huge
City,
but
it's
a
city.
There
are
enough
queer
people,
statistically
in
Boise
to
gather
together
and
do
things
and
to
have
that
documented.
But
it
took
me
a
couple
months
to
find
out
that
Middleton
had
a
queer
history
as
well
during
the
boys
of
Boise
scandal
in
1955,
a
gay
man
named
Morris
Foote
was
afraid
that
he
would
be
implicated
in
the
consensual
sex
acts
between
men
and
that
he
would
be
prosecuted
and
sent
to
jail.
D
So
he
skipped
town
and
he
moved
to
Middleton
where
he
lived
for
the
rest
of
his
life.
He
didn't
re-enter
Boise,
City
Limits.
Until
he
read
in
the
newspaper
in
1976
that
Boise
got
its
first
gay
bar
and
from
then
on
out
he
would
drive
to
Boise
and
he
was
a
very
active
member
of
the
local
gay
community
and
he
was
a
symbol
of
resilience
and
I've.
Only
ever
heard
good
things
said
about
him.
D
He
started
a
Canyon
County
rap
group,
so
that
so
that
queer
people
in
Canyon
County
could
get
together
and
discuss
issues
and
find
Community
with
one
another
and
I
I
admire
that
a
lot
he
passed
away
in
1998
before
I
was
born.
So
of
course,
I
never
got
the
chance
to
meet
him,
but
here
he
is
in
this
photo
from
1990
at
Boise's.
First
Pride
Celebration.
He
is
the
second
from
the
right
on
in
the
front
row.
D
He
lived
just
a
couple
blocks
away
from
my
middle
school.
Queer
communities
have
a
really
unique
relationship
to
history.
I've
found
that,
looking
at
looking
at
activist
projects
in
San,
Francisco
and
elsewhere,
queer
people
start
to
gather
information
and
document
what's
happening
with
themselves
and
with
one
another,
because
they
know
it's
going
to
be
important
to
people
moving
forwards,
and
it's
not
just
historians
who
happen
to
be
queer.
D
It
is
people
who
who
aren't
professional
historians
who,
who
just
know
the
importance
of
this
stuff
I've
found
that
looking
backwards
towards
a
shared
past
helps
give
meaning
to
our
present
I've
interviewed
with
Lisa.
Several
queer
people
and
I've
also
read
several
oral
histories
and
queer
people
that
we've
interviewed
and
queer
people
that
I've
read
about
often
bring
history
books
to
show
the
researcher
that
they're
talking
to
insisting
you
have
to
read
this.
This
book
is
so
important
to
me:
I
read
it
and
it
changed
my
life.
D
D
A
D
A
We're
waiting
for
some
of
the
audience
questions
to
circulate
their
way
up
here.
To
me,
this
was
a
very
powerful
presentation,
but
it
was
also
very
it
was
a
presentation
full
of
surprises,
so
I
was
wondering
a
question
for
both
of
you.
If
I
may,
what
was
the
most
surprising
element
of
This
research
and
this
process
to
the
both
of
you.
D
I
I
think
the
most
surprising
thing
for
me
I
mean
well,
it
was
full
of
surprises
again
I
I
really
didn't
I
really
didn't
know
what
to
expect.
I
didn't
really
expect
to
find
anything.
I
think
I
think
the
most
surprising
thing
was
finding
out
that
that
Moscow
was
the
origins
of
queer
activism
in
the
state
that
really
that
really
surprised
me
and
the
extent
of
their
their
insistence
on
on
being
political
and
not
just
being
a
sort
of
local
Club,
yeah
yeah.
B
B
My
first
surprise
was
just
the
sheer
quantity
of
evidence:
When
Rachel
and
I
tell
people
we're
researching
lgbtq
history
in
Idaho
and
they
Wonder.
Oh,
can
you
find
anything
the
sheer
quantity
of
it
and
then
the
reason
I
had
that
pop
quiz
was
just
I
suffered
from
many
of
the
presumptions
that
if
you
wanted
to
be
lgbtq
in
Idaho,
you
would
come
to
Boise
just
for
opportunity
and
best
life
and
all
that,
and
it
would
I'm
not
saying
it's
not
hard
out
in
rural
Idaho.
B
A
D
I
I
will
say
that
for
me
you
know
I'm
working
on
a
thesis
about
this
subject,
which
should
be
done
in
the
next
in
the
next
few
months.
I'll,
hopefully
have
my
master's
degree
in
May,
so
I
I
can
share
that
thesis
with
anybody
who's
interested.
So
there's
that
I
might
also
be
writing
a
few
additional
posts
for
the
state,
historic
preservation
office
about
buildings,
historic
buildings,
with
ties
to
the
queer
community,
I
I'm,
not
sure
what
I'll
be
doing
after
that.
D
I
will
I
will
say
in
terms
of
building
off
of
established
history.
Alan
bearda
has
done
extensive
work,
especially
around
preserving
And
archiving,
local,
local
lgbtq
history,
but
there's
also
a
researcher
Peter
boag,
who
has
written
about
queerness
in
transient
working
men
in
the
early
1900s
and
and
so
there
is
also
that,
but
but
for
the
most
part
you
know
queer.
D
B
There
is
a
lot
of
exciting
stuff
and
to
add
on
to
the
authors
here
in
Idaho
that
Rachel
just
mentioned.
We
also
have
one
here
in
the
audience:
Dean
War
boys.
Can
you
raise
your
hand
Dean
who
has
written
a
book
on
the
gay
bars
of
Boise?
There
hasn't
been
that
much
done
on
Idaho
exclusively
Peter
boeg's
great,
but
it's
it's
Pacific.
Northwest
he's
also
done
a
great
book
on
cross-dressing
in
the
American
West,
which
is
good,
so
I
think
our
obviously
Rachel
wants
to
get
done
with
her
thesis.
B
B
Oh,
please
take
my
article,
take
my
book
and
imagine
how
surprising
it
was
Rachel
and
I
went
to
a
conference
in
Walla
Walla
last
fall
and
where
we
delivered
academic
papers
for
the
very
our
very
first
on
this
subject
and
I
had
two
people
from
different
Publications
come
up
to
me
and
say:
oh,
do
you
have
any
plans
for
publishing?
Would
you
consider
us
and
I'm,
like
somebody
came
to
me
for
this
so
I-
consider
that
a
sign
that
there
is
a
hunger
for
this
and
and
getting
more
of
the
word
out.
C
A
Yeah,
absolutely,
and
as
you
as
Rachel
mentioned,
I
mean
it
sounds
like
a
a
relatively
new
field,
but
something
very
exciting
right
and
there's
a
lot
of
momentum,
and
this
is
certainly
contributing
to
that
conversation.
Kind
of
like
a
practical
question.
Where
can
we
find
these
documentaries?
Is
that
something
you'd
be
willing
to
share.
D
B
B
And
I
think
Susan
Randall's,
voices
and
exiled
stories
of
lesbian
Mormons
is
at
the
BSU
Library
as
well.
You
can
also
get
it
in
segments
online.
If
you
just
Google
it,
you
saw
I
had
a
screenshot
of
one
such
thing:
Dwayne
quintana's
I'm.
Just
me
just
like
you
that
too,
in
like
10
minute
segments,
you
can
get
online.
A
B
Please
do
we
have
been
collecting
stories.
There
is
already
a
professor
at
BSU
back
about
10
years
ago,
Riley
Caldwell
O'keefe
started
taking
oral
histories,
the
lgbtq
oral
history
project.
There
are
several
people
in
this
room,
who've,
given
them.
Rachel
and
I
have
been
doing
oral
history
interviews
to
add
to
that
collection.
University
of
Idaho
also
has
Idaho
queered,
but
of
course,
if
we
take
them
they're
going
with
BSU,
please
come
up
to
us
one
time.
B
B
Because
I'll
be
honest
with
you,
we
have
had
one
person
during
covid
pass
away,
just
as
we
had
already
made
an
appointment
for
the
interview,
had
the
questions
all
prepped
and
delivered
to
the
interviewee,
and
he
and
he
passed
due
to
covid
before
we
could
do
it.
So
these
stories
could
be
lost,
so
it's
really
important
to
collect
them
now.
Yeah.
D
B
I
am
oh
well,
I
mean,
like
you,
say,
first
of
all,
being
willing
to
come
here
and
inform
yourself,
but
I
would
encourage
you
I'll
continue
these
conversations
after
you
leave
this
room.
Don't
let
it
be
a
one
and
done
go
start
a
conversation
over
a
dinner
table
over
a
meal
with
your
friend
when
you're
working
out
share
some
information
and
also
just
like
I
started
tonight.
Pop
Quiz
give
yourself
your
own
pop
quizzes
and
say
what
are
my
assumptions
you
know.
Do
I
need
to
chat.
A
Absolutely
thank
you
so
much.
Thank
you
both.
Thank
you
all
for
coming
tonight.
Thank
you
for
your
questions.
A
lot
of
great
questions,
I
apologize
that
we
couldn't
get
to
them
all.
We
had
questions
on
Zoom.
We
had
questions
here
in
the
audience.
Thank
you
all
for
your
engagement.
Thank
you
for
being
here.
Thank
you.
So
much
to
our
speakers,
Professor
Lisa,
McLean
and
Rachel
Taylor,
thanks
for
being
here
have
a
good
evening.
Everyone,
oh.