No abstract

No abstract

No abstract

The Netherlands and Denmark housed Europe’s first two postwar homophile organizations, and by the 1960s, activists were already debating anti-homosexual laws in national media (in the Netherlands) demonstrating publicly; thus Stonewall was not the origin of activism in either of these countries. Yet the events in New York City 1969 had two lasting influences in these countries: first, Stonewall catalyzed a transnational ‘consciousness’ (or solidarity) among gay and lesbian activists during a period of radicalization; and second, the Christopher Street Liberation Day 1970 inspired the visible demonstrations known today as ‘Pride’ celebrations. From 1971, Denmark’s national organization planned Christopher Street Day demonstrations every June; and that same year, a radical Gay Liberation Front split off from the association. From 1977, the Netherlands planned its own late-June demonstrations, often with transnational themes (e.g. Anita Bryant in 1977, the Iranian Revolution in 1979). In the following decades, these demonstrations of gay/lesbian visibility moved to August, and Denmark (and Belgium) dropped Christopher Street from event names. Yet scholars, activists, and the general public still evoke the memory of the first Liberation Day when referring to a ‘post-Stonewall’ era in the Netherlands and Denmark.

Migration—whether international or internal, forced or voluntary—intertwines with digital media, especially for sexual minorities and trans people who seek out platforms catering to lesbian, gay, bisexual, trans, and queer (LGBTQ) people. Online networks foster transnational flows of ideas and information, which can enable international travel. The ways that queer people interact on digital media in the 21st century have emerged not only from decades of online subcultures—such as 1990s chatrooms and profile sites—but also from predigital media cultures, such as printed personal ads in gay and lesbian journals. The internet accelerated the growth of media platforms and queer international networks, both of which continued to develop with the advent of mobile phone apps and the proliferation of social media. Online media—from blogs to hashtags to “hook-up” apps—can relate to all aspects of the migration process. Before, during, and after a move, queer migrants access online media for information about LGBTQ laws and norms or for help with the logistics of migration. When in a new country, queer migrants use online media to try to connect with locals. During these interactions, migrants might encounter forms of xenophobia, racism, and exclusion. In spite or because of these experiences, queer migrants utilize digital media to build new networks, such as queer diasporic communities aimed at social or political activities.