Somebody Did It-No One Has To Walk Alone ! 🏳‍🌈

An Archive of Queer Catholic Histories Didn’t Exist. So I Made One

By Emma Cieslik

When I was coming out of the closet, I was looking for someone—anyone—to share about their experience of coming out as a queer woman raised Catholic.

Any stories I found about reconciling queerness and Catholicism came from the perspective of gay white men. I could not find any accounts of Catholic women, nor could I find stories about deconstructing purity culture as a queer Catholic. But I knew—or rather, had faith—that I couldn’t be alone. So in 2021, I reached out to Bernie Schlager, executive director of the Center for LGBTQ & Gender Studies in Religion at the Pacific School of Religion, and asked if there were any archives, projects, or books that shared my own experience. 

Schlager confirmed my suspicions: No such archives existed. But he invited me to begin the work of making an archive. I jumped at the suggestion. After all, I felt a need to find and hear other people’s stories, and I also had the skill set to conduct these interviews, having worked on oral history projects in the past. Maybe it was my calling to create an archive of queer and trans people grappling with their identity and how it related to Catholicism. 

In 2022, I founded the Queer and Catholic Oral History Project. The purpose of this project is to record stories of queer and trans people who have some connection to Catholicism—whether they were born into it, converted to it, left it, or returned to it. So far, I’ve recorded over 100 interviews with LGBTQ+ clergy and laypeople who are proud to let the Catholic Church know that they exist, even if the church continues to bar them from being full members of the faith.

And as I’ve discovered, I am not alone in searching for queer Catholic stories as a way to find and affirm my place within this tradition. 

As Justin Telthorst, a gay Catholic man who runs the LGBTQ+ Catholic ministry Empty Chairs, shared with me after his interview, many people reached out to him seeking stories of LGBTQ+ Catholics, but he didn’t know where to direct them until he learned about my project. 

They’re not alone. Philip Calabro, a gender-fluid Catholic drag queen and employee of PFLAG, an LGBTQ+ advocacy organization, explained his own search for representation in his interview: “One thing I find myself doing pretty consistently is looking for other queer Catholics who are existing as queer Catholics because I want to know how they do it,” Calabro said. “Because I know it is possible. I can feel it.”

Like me, Calabro had faith that we were not the only ones navigating these identities. And what I will say after working on this project for five years is that learning how other people hold these two identities together only strengthens my belief in the importance of recording our histories and the transformative power of an all-inclusive gospel. 

Often, anti-LGBTQ+ Christians claim that queer and trans people did not exist before the 20th century, or that modern LGBTQ+ inclusion or theology is shallow because it is rooted in cultural trends rather than the deep wells of the Christian tradition. But it’s less a matter of us not existing, or of there being no evidence that we have always been part of religious communities, than of certain terms only coming into use as society’s understanding of gender and sexuality expanded.

Sister Eva Lynn Goode, a nonbinary and Catholic Sister of Perpetual Indulgence, shared the following with me in their interview: “I come from a long line of queer people in church history, and I am blessed to continue that tradition.” They are not wrong. As I dig into contemporary queer Catholic histories, I’ve learned that there are many saints throughout church history whom people today consider queer and trans. These saints are recognized by the institutional church, but their queerness is not. Although they would not have known or claimed these terms, modern queer historians identify these saints as queer and trans ancestors who lit the way for LGBTQ+ people living today. 

Perhaps the best example is queer Catholic author, teacher, and medievalist A.W. Strouse, who believes that their queerness cannot be separated from their spirituality. In fact, as they shared in their interview, being queer is a spiritual vocation.

“I don’t really see them as being distinct,” Strouse explained. “I think that being queer just saturates everything, and being a believer also saturates everything. And I know many people would find this sacrilegious, but I think that being gay for me is a spiritual vocation. I think that it’s my mission to love other queer people. And I mean, talk about loving your neighbor. If there’s anyone more destitute and in need, it is other queer people.”

LGBTQ+ Catholic lay minister and lawyer Yunuen Trujillo agreed that her visibility is an urgent testament to and a call to return to the gospel teachings of love and inclusion in her interview. “I think God made me an LGBTQ person for a reason, and I think that reason was to call the church back to its roots and to be able to show the church that we’re not supposed to be a church of power and dominance and exclusion, but we’re supposed to be a church of love and care,” she explained. “I think they fit perfectly, even though the church might not agree.”

For some people, their faith is only deepened by their identities. As they came to understand themselves more fully, they grew spiritually. In finding queer and trans spiritual ancestries, they realize and affirm the divinity and dignity in themselves—and connect more deeply with Catholicism. 

In her interview, Madeline Marlett, a trans Catholic woman and board member of the LGBTQ+ Catholic organization DignityUSA, explained that she returned to the faith after stepping away from the church for a period of time. “It wasn’t until part of the way through transitioning that I felt like I wanted to reconnect with my faith,” she explained, “so that kind of brought me back into Catholic spaces, helped me find dignity.”

It’s one of the reasons many queer and trans Catholics I speak to are often very literate in church dogma and the catechism. After fighting against bigoted members of the church to live how they want and love whomever they want, they have a fuller understanding of gospel teachings and Catholic theologies of the body

For transmasculine Catholic artist Elliott Barnhill, who creates icons of queer saints online, learning about the fields of queer theology and queer biblical studies was critical. “It’s really important for me in my coming out experience, my own acceptance of Catholicness in myself,” he said in his interview. “I have a very strong interest in the way that this fits together, that queer lives and deaths can be found in Catholic history and the way that echoes back to the present day. I believe that this history is a form of good news, and is a form of Gospel.”

It’s important to note that not all of the people I interviewed are still Catholic or align themselves with the Roman Catholic Church. The project is a testament to the diverse experiences of many queer and trans people raised in Catholic homes, communities, and cultures. 

Documenting our queer religious histories and educating the Catholic church about its queer members is, on the one hand, a way to resist the homophobia in our tradition and, on the other hand, a way to honor the LGBTQ+ ancestors and contemporaries who have and are charting pathways forward inside and outside of the church. Their testimony brings attention to the harm that the church has caused, but it also brings attention to the fact that there are people committed to the church even if it rarely loves them back. For those who choose to stay, they live the gospel truth just by showing up as themselves. 

Ultimately, my hope is that the Queer and Catholic Oral History Project will offer future queer Catholics what I didn’t have when I was coming out: an archive of stories to remind queer Catholics that we can change things and that we have always and will always exist.

Emma Cieslik

50 Years Ago In Pride History

50 Years Ago, Dykes on Bikes Rode to the Front of Pride. Their Engines Are Still Hot

We ride along with the legendary, leather-clad lesbians — and take a trip through their history.

By Ana Osorno

The first sound you hear at San Francisco’s annual Pride Parade is the revving of hundreds of motorcycles. Atop them the most glorious dykes you’ve ever seen, bedecked in leather. They slowly coast down Market Street, as joyful as they are queer, waving to thousands of spectators as they kick off the procession. But that wasn’t always the case.

In 1970, San Francisco’s first-ever Pride celebration took place on Polk Street, with a small group of LGBTQ+ people organizing to mark the first anniversary of the Stonewall Riots in New York City. What began as a small word-of-mouth event grew rapidly, turning into the Christopher Street West celebration by 1972 — which drew some 2,000 participants and 15,000 spectators — and then the Gay Freedom Day Parade.

But in 1976, something magical happened that would forever change the trajectory of queer history. During the Gay Freedom Day Parade, a group of brave, motorcycle-riding lesbians made a seemingly inconsequential and impromptu decision to move their bikes to the front and claim their space.

“There were some women on motorcycles and they were in the middle of the parade, behind a bunch of men, and they wanted to be at the front,” current Dykes on Bikes president Kate Brown, who uses she/they pronouns, tells me. “It was that movement of just being up and in front and loud and proud. And it was a moment of courage and lesbian dignity and owning that. Somebody coined the name Dykes on Bikes and our paper, the San Francisco Chronicle, picked it up and ran with it. And we have been known as Dykes on Bikes ever since.”

Their faces reflected in the motorcycle mirror under a Pride flag, a pair of women in the ‘Dykes on Bikes’ group wait, in the Castro District, for the start of the International Lesbian & Gay Freedom Day Parade, San Francisco, California, June 26, 1988. (Photo by Bromberger Hoover Photography/Getty Images)Bromberger Hoover Photography/Getty Images

Today, the San Francisco Pride has grown far beyond its humble beginnings, with an estimated one million people celebrating, protesting, and marching in 2025. The rainbow Pride flag — the global symbol of LGBTQ+ joy and resistance — flies over all the proceedings, first raised by creator Gilbert Baker in 1978 in this very city and now ubiquitous around the world. The Dykes on Bikes have multiplied as well.

The first time I ever glimpsed a group of queer women on bikes — whom I would later learn were affiliated with The Sirens MC — was in June 2025, but to say that I “saw” them would be an understatement. I was attending the Brooklyn Pride parade with friends when a group of older butches on motorcycles rolled up, engines humming, and invited younger lesbians to hop on the back of their bikes. It was thrilling to witness.

But you don’t just see Dykes on Bikes. No, you hear and feel them throughout your entire body. It’s an all-consuming experience. The noise of the engines fills your ears, and your legs feel like jelly beneath you as they make the ground shake through their sheer numbers. “You can’t look away, it’s so powerful,” Brooke Oliver, the lawyer for Dykes on Bikes, says. And then there’s the joy radiating off both the riders and the spectators who are lucky enough to be in their presence — a pure feedback loop of mutual admiration. As someone who had grown up desperately wanting to ride a motorcycle when she was older — thanks in large part to childhood joyrides around my uncle’s neighborhood — I was immediately in awe.

Little did I know that this would be the start of a thrilling adventure which would eventually lead to me sitting on the back of Big Butch’s bike, coasting over the Golden Gate Bridge. But I’m getting ahead of myself.

That night in June of last year, as I was riding the subway home after the Brooklyn Pride Parade, still coming down from the exhilaration of the evening, I pulled my phone out, and like any good journalist would, began doing research. I learned that Dykes on Bikes would be celebrating its 50th anniversary in 2026 — a major milestone packed with so much history, including a legal battle over the use of the term “dyke” that made it all the way to the Supreme Court.

“It’s incredible history, and I think every time we ride, whether it’s in a Pride parade or whether we’re putting our jacket with its patch on, it just resonates with us what that group of small women did,” Brown says. “Twenty Dykes on Bikes just moved to the front and said, ‘We’re here. We’re not going anywhere. I’m a dyke and I’m riding this motorcycle and nobody’s going to tell me I can’t ride it.’” (snip-MORE, and it’s a Great read!)

Winning Elections Against Autocrats

Opinion M. Gessen

This Is the Formula That Defeated Orban. It Would Defeat Trump, Too.

By M. Gessen

Visuals by Máté Bartha

M. Gessen, an Opinion columnist, and Mr. Bartha reported from Budapest.

  • May 29, 2026

Leer en español

Starting early in the morning on the second Saturday of May, first hundreds and then thousands of people gathered in the square in front of Hungary’s majestic Parliament building to celebrate the start of a new political era. This was the square where tens of thousands gathered in 1956 and 1989 to demand an end to the Soviet occupation and in 2006 to protest a discredited government. It was the square on which Prime Minister Viktor Orban’s regime imposed a major redesign more than a decade ago — with traffic rerouted away, a large reflecting pool and raised beds installed, narrow pathways laid down — apparently to ensure that no such mass gathering could take place again. Today it was the square where Peter Magyar, a former Orban loyalist, would be sworn in, promising a rebirth of democracy and liberty after 16 years of autocratic control.

Squeezing into the available spaces and gradually filling up nearby cafes and streets, the crowd absorbed people of all ages: young people who didn’t remember a time before Orban and who had voted in unprecedented numbers; aging intellectuals who didn’t think they’d ever celebrate their country again; multigenerational families who had arrived by bus after seeing Magyar in their hometowns and villages. During his campaign, Magyar had traveled to an estimated 700 locations, turning many of them into “Tisza islands” — outposts of support for his party. By the end, Magyar was holding five or more rallies a day.

It had looked like an impossible quest. Orban and his cronies dominated the media, persecuted and smeared opposition politicians and changed election laws to benefit his party, Fidesz. Orban had seemed to achieve what the Hungarian sociologist and political theorist Balint Magyar (no relation) calls “autocratic breakthrough” — the point after which it’s impossible to unseat an autocrat using elections. Illiberal politicians from other countries made pilgrimages to Hungary to learn from Orban; CPAC, the gathering for American national conservatives, started staging an annual convention there; and Vice President JD Vance visited Budapest in advance of the election, in a show of support for Orban. And yet Hungarians handed Tisza not just a victory but a constitutional majority, enough power to reverse Orban’s changes to Hungarian laws and institutions. The triumph was stunning — unique in our era of democratic backsliding — and it holds clear lessons for the United States.

One obvious lesson of Peter Magyar’s success lies in the scale, reach and relentlessness of his organizing network. “They had 2,000 Tisza islands with between 30,000 and 50,000 volunteers,” Balint Magyar told me, in evident awe. “Just in their call centers, they had 3,000 to 4,000 people in the last week of the campaign.” We talked two days before the swearing-in ceremony, at his office in the spectacular but largely empty building of Central European University. In 2018, Orban’s government forced most of the university’s operations into exile amid an antisemitic scare campaign focused on the Hungarian American philanthropist George Soros, the C.E.U.’s founder and principal funder. Some of Orban’s many other scare campaigns targeted migrants, “the Brussels elites” and L.G.B.T.Q. people. During the latest election campaign, billboards and A.I.-generated social media posts warned Hungarians they were in danger of being overtaken by Ukraine and only Orban could protect them. It should have seemed absurd — it was absurd — but outlandish xenophobic and antisemitic propaganda had served Orban well for years. It didn’t work against Peter Magyar — probably because so many Hungarians got to see him in person, many of them repeatedly. This is another lesson of his success: Old-fashioned in-person politics can be a powerful antidote to media fearmongering.

In his inaugural speech to Parliament, broadcast on giant screens set up around the square, Peter Magyar said that voters had handed him a mandate “not just to change the government, but to change the system. To start over.”

Magyar enumerated the ways in which Orban had damaged Hungary: a stalled economy in which a third of the population lives in poverty, inadequate health care, low-quality schools, child welfare institutions plagued by abuse, an atmosphere of hatred and fear. Orban’s regime had “stolen from the common good of the Hungarian nation — from the pockets of the Hungarian people, and from the tables of Hungarian children and the elderly,” Magyar said, “an estimated 20 trillion Hungarian forints,” or some $65 billion, over the last decade and a half.

Previous opposition politicians had described Orban’s regime as “corrupt,” a relatively mild term suggesting some aberration from the government’s intended function. Peter Magyar made no such accommodation. Borrowing a term coined by Balint Magyar, he has called it a mafia state — a fundamentally criminal enterprise. Third lesson: Don’t mince words.

Instead of shrinking away from direct confrontation, he fortified himself against it. By getting elected to the European Parliament, in 2024, he secured immunity from prosecution in Hungary. When rumors circulated of an intimate video that would be used to blackmail him, he went on the offensive, accusing Orban of using “Russian-style kompromat” (no video was released). Knowing that he would probably be blocked from registering a new political party, he took over one that had become dormant. Even more important, instead of trying to build coalitions among other parties, he focused on conscripting as many actual people as possible, from across the political spectrum, ultimately building a giant organization capable of taking down Orban’s political monopoly.

One could say — and some have — that Magyar won at least in part because he was a former insider of Orban’s Fidesz party. But my interlocutors in Hungary emphasized that Magyar’s credibility lay in the fact that he was not a member of the old opposition, whose policies had led to the discontent that made Orban’s rise possible and whose timidity had helped perpetuate Orban’s power. That’s a lesson, too: The person best positioned to break the power of Donald Trump would not be an anti-Trump Republican but an outsider to the Democratic establishment, someone who can credibly claim that Trump didn’t happen on his watch — a Graham Platner rather than a Thomas Massie.

For all his tireless work over the last two years, Magyar did not create his political machine from scratch. Like Zohran Mamdani, Magyar excelled at converting potential supporters into campaign volunteers. An existing news distribution service provided an initial skeleton of the organizing network. A panoply of grass-roots protest movements joined, too. On the day of Magyar’s inauguration, a parallel, smaller commemoration organized by the city of Budapest celebrated those organizations. One by one, people took the microphone to give a short speech about their cause and their part in the electoral victory: teachers who had organized against a unified state-dictated curriculum; a young man who spoke up against abuses in the child care system; a high school student persecuted for reciting an anti-Orban poem; organizers of Budapest’s L.G.B.T.Q. Pride celebration. The speakers stayed onstage, gradually forming a crowd of the kind — the many kinds — of ordinary Hungarians who had ended the Orban era.

That’s a fifth lesson: Grass-roots organizations that have little or no connection to electoral politics — in the United States, that might be the networks formed by the No Kings rallies, ICE-resistance groups and so on — can matter as much as or more than those already focused on winning votes.

Another lesson lies in the issues that motivated Magyar’s voters. Hungary’s economy is a mess, but post-election polling by Median, an organization that had predicted election results with uncanny accuracy, shows that voters saw corruption as the most important issue by far. Asked why they thought Orban had lost, 49 percent cited corruption, and only 18 percent thought it was the “worsening economic situation, rising cost of living.” The next three reasons cited were “lies” (15 percent); “fearmongering, war rhetoric” (11 percent); and “people got fed up” (10 percent). In other words, Hungarians seemed to see the damage that Orbanism had done to the nation as more important than any harm they felt they had suffered as individuals. They were united by a sense of moral outrage — “value choices,” as one person close to the incoming government described it to me.

Polls have consistently shown that even Fidesz voters generally want Hungary to stay in the European Union. Some surely just want the ease of travel and residency, but others probably have in mind the loftier ideals of the E.U., such as the rule of law, human rights and the essential purpose of the E.U., which is peace.

Hungary is one of the poorer countries in the union, and in the early years of his regime, Orban was able to use E.U. membership to secure funding, and thereby power, even as he railed against the Brussels bureaucracy. But in 2022, the European Union started withholding funding, citing corruption. And in 2024, after Hungary ignored a European Court of Justice ruling that compelled it to process asylum applications, the court ordered Hungary to pay 200 million euros and imposed a daily fine of 1 million euros. (When Orban refused to pay, Brussels deducted the money from E.U. funds earmarked for Hungary.) These actions didn’t just hurt the Hungarian economy — they also allowed Magyar to draw a causal connection between Orban’s policies and the well-being of ordinary voters. One of his major campaign promises was to unlock E.U. funding.

Hungary joined the European Union in 2004. The E.U. flag — 12 gold stars on a blue background — adorned the facade of the Hungarian Parliament building alongside the nation’s red, white and green standard. But Orban’s politics, like the politics of most autocrats, was the politics of grievance. Under his regime, the E.U. flag was removed and replaced with the flag of the Szekelys, a Hungarian minority that found itself living in Romania when World War I’s victors redrew the region’s borders. Orban’s symbolic gesture helped fan resentment against the E.U. and what he claimed were a new generation of attacks on Hungarian sovereignty.

Peter Magyar scheduled his inauguration for Europe Day — the 76th anniversary of the declaration that created the road map for a united continent. Before he was sworn in, the European flag was raised again. But the Szekely flag remained, signaling that Magyar seeks to represent all Hungarian citizens, including those who supported Orban. In some U.S. coverage, Magyar has been labeled centrist or right-of-center. What his politics actually are — and this is another lesson of his victory — is pluralist. (snip-MORE)

More For Pride:


Jessica Kellgren-Fozard
6 hours ago

Happy Pride Month lovely people! 🌈

https://www.youtube.com/post/UgkxzqP2DqFtvQK9iQBY8IblzyZ3IS6B7Kso


There is a great deal of peace & justice history for June 1, that includes Sojourner Truth, the Greenwood massacre, Nazis, Sen. Margaret Chase Smith, The Lord’s Prayer in public schools and SCOTUS, and even more; here for PRIDE I’m featuring Henry Gerber. The link for the entire date’s history is beneath.

June 1, 1932
Gay rights organizer Henry Gerber published an article in Modern Thinker magazine attacking the view that homosexuality is a neurosis.

In 1924, Henry Gerber, a postal worker in Chicago, started the Society for Human Rights, America’s first known gay rights organization.
“The Society for Human Rights is formed to promote and protect the interests of people who are abused and hindered in the legal pursuit of happiness which is guaranteed them by the Declaration of Independence, and to combat the public prejudices against them.”
After having created and distributed a newsletter called “Friendship and Freedom,” Gerber was arrested and held for 3 days without a warrant or being charged with any infractions. Upon release he lost his job for “conduct unbecoming a postal worker.”

Following the last of his three trials, in which the charges were ultimately dismissed, Gerber moved to new York City and re-enlisted in the U.S. Army, serving another 17 years. He lived until 1972, passing away at the the U.S. Soldiers’ and Airmen’s Home in Washington, D.C., living long enough to see the Stonewall Rebellion [see June 28, 1969], the beginning of the modern gay rights movement.
 More on Henry Gerber  (2 links; I’m including the 2d one because it’s a National Parks Services page, but it’s “in progress,” as we would expect in light of Exec. Orders…)

https://www.peacebuttons.info/E-News/peacehistoryjune.htm#june1

This Month In History,

Carson McCullers’s debut novel, The Heart is a Lonely Hunteris published.

On June 4, 1940, the day her debut novel The Heart is a Lonely Hunter was published, 23-year-old Carson McCullers was alone in New York City. She’d come with her husband to promote the book, but he was off sailing with a friend. “She knew almost no one in New York except the kindly older woman acquaintance who had found her the room,” writes Mary V. Dearborn.  
“She was nearly penniless, but she had to scrape together enough money to buy something to wear to a meeting with her editor the next week. June 4 was a pause. On one side were Carson’s years growing up in provincial Columbus, Georgia, and the succession of Southern towns to which her husband’s job had called them. On the other side, she assumed, would be the exciting life of an author, living glamorously in New York City, meeting the writers, artists, and musicians who had peopled her fantasies.”
The Heart is a Lonely Hunter was hotly anticipated, despite—or because of—its strangeness. “It did not fit any of the accepted and expected categories of mainstream fiction,” Dearborn explains. “It was neither a love story nor a bildungsroman, it did not have characters whom readers could recognize as like themselves, it did not have a happy ending, and it did not have a single strong narrative line.” It was a book about misfits, written by a misfit. But, importantly, McCullers was a young misfit, and publishing has always loved nothing better than a wunderkind. “Readers were flabbergasted to learn that this tour de force was the work of someone so young and, despite her gender-ambiguous name, a woman,” writes Dearborn. “It was hard to believe she knew so much about the ‘lonely hearts’ of others, said one critic. She seemed sui generis, unique, and as it turned out, as odd as some of her characters.” Richard Wright compared her favorably to William Faulkner and Sherwood Anderson and Ernest Hemingway, and wrote that “whether you will want to read the book depends upon the extent to which you value the experience of discovering the stale and familiar terms of everyday life bathed in a rich and strange meaning, devoid of pettiness and sentimentality.” A lot of people wanted to read it. The novel became a bestseller, and McCullers, at least for a time, was offered entry into the artist’s life of her dreams. “I became an established literary figure overnight and I was much too young to understand what happened to me or the responsibility it entailed,” she said later. “I was a bit of a holy terror.” It’s hard to hold it against her, though. By the age of 30 she would have had two major strokes; she died much too young, at 50, after a brain hemorrhage, leaving behind years of literary potential along with her enduring classics. 

 Read an excerpt of The Heart is a Lonely Hunter here.

Cataloguing Carson McCullers’ Clothes: Long Coats, Vests, and Gender Fluidity

Jenn Shapland on What She Found in the Writer’s Archives

(click through on here or the title/hyperlink just above to read more)

White Lion – When The Children Cry (Official Music Video)

I hate the YouTube algorithm and and myself more for giving into it and saving all the hateful abuse videos I get.  I am crying now trying not to alert Ron who is in the next room with the door between us open.  I had two open windows.  In one I had so many tabs of abuse that the algorithm pushed them to me because I occasionally watch them.  I deleted 8 of them before switching to the other open window.  What does YouTube think I need to see / hear after all that deleting and not watching all those videos?  The two videos below. 

Am I the one to blame but if so what does that say about all the vulnerable children who are led down hate rabbit holes?  At least the harm happening here is to me done myself aidded by the shit pushed into my feeds and I am so stupid that I click on them and leave the tab open while I try to move onto something else.  But eventually I end up coming back to the ones that hurt me so much.  Who is to blame?  As always in my life, as in my childhood … I am, and I have always been according to those that hurt me.   Goodnight.  Scottie.  Hugs

 

Looking At The Week Ahead With Joyce Vance

The Week Ahead

May 24, 2026

Joyce Vance

It’s 1984 again.

We have read George Orwell since the beginning of Trump’s first administration. Studied him through the eyes of experts like Ruth Ben-Ghiat, whose scholarship is in the field of authoritarianism. But nothing makes his relevance as plain as living through history in 2026.

“Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And the process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right.”

― George Orwell, 1984

On Friday, NBC’s Ryan J. Reilly and Kyla Guilfoil reported that “The Justice Department has removed press releases detailing the charges against hundreds of individuals who participated in the Jan. 6, 2021 Capitol riot from its website.”

DOJ was not ashamed of the reporting on this development; instead, they responded to a tweet claiming they were “quietly” deleting the information by bragging:

Nothing “quiet” about it.



We are proud to reverse the DOJ’s weaponization under the Biden administration. We will do everything in our power to make whole those who were persecuted for political purposes. This includes stripping DOJ’s website of partisan propaganda.

As acting Attorney General Todd Blanche continues his long, slow audition to get the nomination for the permanent job, there is apparently no service the Justice Department he leads will refuse Donald Trump. That includes the effort Trump launched on day one of his second term in office to erase the insurrection. It began with the pardons of Rudy Giuliani and the fake slates of electors. As Ed Martin put it, “No MAGA left behind.” It went on to include virtually everyone who was present at or involved with the January 6 attack on the U.S. Capitol, including those charged with insurrection, some of whom received clemency because even Trump, apparently, didn’t believe he could get away with outright pardons.

Blanche was in place at DOJ as Pam Bondi’s number two, overseeing the firing of prosecutors and agents assigned to work cases and leads in the January 6 investigation. Then, as we discussed last week, he signed off on Trump’s $1.776 billion “anti-weaponization fund,” the repurposing of taxpayer dollars Congress allocated to DOJ’s judgment fund as reward payments to Trump friends and allies who “suffered weaponization and lawfare.

Blanche declined to exclude even defendants convicted of violent offenses in connection with January 6 from eligibility for payment out of Trump’s slush fund. The crescendo of outrage that began with Democrats swelled to include a handful of Republicans. But not all of them. In a mark up meeting before they left town for Memorial Day, every Republican member voted against a measure proposed by California Democrat Mike Levin that would have excluded members of Congress from filing to receive a payout from the fund.

Lawsuits have been filed, and we will be watching to see how quickly the federal judiciary might move to block the payouts from going into effect. Among the lawsuits so far:

  • A lawsuit filed by Citizens for Responsibility and Ethics in Washington (“CREW”), which alleges that “The Slush Fund is a jaw-dropping act of presidential corruption. And it is brazenly illegal. Unlike prior victim compensation funds, it was not authorized by Congress. Nor was the Fund the product of a judicially approved, arm’s length legal settlement.” The complaint is here.
  • A lawsuit alleging that the “anti-weaponization” fund discriminates against a group of plaintiffs who were mistreated by Republican officials, because it only permits redress of conduct by the Biden administration. You can read the complaint here.
  • A lawsuit filed by current and former Washington, D.C., police officers who defended the Capitol on January 6, arguing the plan should be enjoined because the payouts are illegal and could potentially finance violent insurrectionists and paramilitary groups. You can read the complaint here.

The success of Trump’s effort to rewrite history is not a foregone conclusion. But pushback will require our focus. In January of 2025, the Brennan Center’s Michael Waldman, author of The Briefing with Michael Waldman wrote, “It was an insurrection. Pardoning the perpetrators won’t change that.”

On Friday, former Attorney General Pam Bondi will testify before the House Oversight and Government Reform Committee. Although the topic at hand is her mishandling of the release of the Epstein Files, Bondi could easily face questioning about the origins of the slush fund plan and will undoubtedly be asked about Trump’s single-minded effort to rewrite history to repaint his own efforts to take down democracy.

It’s up to us to make sure Trump doesn’t get away with rewriting our true history. This is an important awareness to carry with us into the weeks and months ahead, especially as we approach the 250th Anniversary of the day the Declaration of Independence was signed, this July 4. In the words of Orwell, “Who controls the past controls the future. Who controls the present controls the past.”

As I wrote to you last week on the day we first learned about Trump’s creation of a slush fund he could use to divert taxpayer funds into rewards for his friends, we are at a crisis point. It’s a crisis for many reasons, among them the president’s comfort with outright abuse of public funds and his party’s unwillingness to step in and outlaw their use in the absence of a congressional designation of them for this purpose. Trump, the would-be autocrat, is again trying to enlarge the circle of presidential power he can exercise and it will be up to the judicial branch to tell him no, for now, and the voters to do it resoundingly in November. It’s time to pay close attention to developments this week.

We’re in this together,

Joyce

Responding to bigoted claims of biblical morality

 

Let’s talk about Trump and children and seniors not getting food….

‘Leave or we’ll kill you’: Settler’s warn Palestinians in Jerusalem’s Old City

It’s horrifying that these Jewish settlers who want to eradicate entirely the Muslim population.  One woman described Islam as a cancer and wants the Islamists killed or reeducated.  Muslims who own businesses can’t even open their shops.  But there is a small minority trying to protect the arabs.  Hugs