Monday I was informed by a writer at the Bay Area Reporter that I have been “awarded” the Pink Brick Award by the San Francisco LGBT Pride organization.
From their website: “The Pink Brick is a symbol of the first brick hurled at the Stonewall Riots in 1969. This faux award is an opportunity to highlight an individual or organization that has done significant harm to the LGBT community. It is also an opportunity to educate the community and the Pink Brick recipient about relevant issues.”
Here is his email:
As I said on the phone, you’ve been chosen to receive the Pink Brick award from the San Francisco LGBT Pride organization.
Each year, this award goes to someone who’s hurt the LGBT community.
Here are the questions I have for you for my story:
What’s your reaction to receiving this award?
Will you come to San Francisco to pick it up in person?
What’s your age? What’s your city/state of residence?
If you could email me today, that would be ideal. My final deadline is tomorrow (Tuesday) at 4 Pacific time.
Bay Area Reporter
Here is my response:
The pink brick, symbolic of the bricks thrown by militant “gays” at police during the Stonewall riots, perfectly captures the irony of bullies posing as victims. I’ve actually already received this award in real life. A pink paving stone scrawled with the threat “SHUT DOWN LIVELY” was thrown through the church windows of Christian Liberty Academy the morning I was to give a speech on “gay” bullying there in 2011. It was wrapped in a note threatening further violence. The worst bullies in America today are LGBT activists and I will not stop telling that truth no matter how many bricks you throw at me. I dare you to publish this comment and accompanying pictures.
For more on this incident see Peter LaBarbera’s write-up on it. The event in question was a banquet sponsored by his organization, Americans for Truth About Homosexuality.
FYI, here is a bit of text from The Pink Swastika referencing the Stonewall Riot and its pedophile connection:
Although many contemporary homosexual activists, especially lesbians, attempt to distance themselves from their pederastic comrades, the fact remains that pederasts (as was true in Germany) have always been at the forefront of the [LGBT] movement, albeit often “in the closet.” And the “right” of adults to have sex with children has always been a basic goal of the movement. In February of 1972, for example, a national coalition of homosexual groups met in Chicago to draw up a list of priorities for the movement. Prominent on the list was the demand for “a repeal of all laws governing the age of sexual consent” (Rueda:201ff).
The organizations dedicated specifically to “pedophile rights” or “pederast-rights” in the United States are made up of homosexual men (Rueda:173ff), and in major cities with an active homosexual community “gay” bookstores carry numerous titles which endorse man/boy sex (Grant, 1993:22). Tom Reeves, a self-admitted pederast who was part of the early “gay rights” movement, is one of a number of writers in an anthology called Varieties of Man/Boy Love. He explains the role of pederasts in homosexualist activism:
“Almost every one of the early openly homosexual writers was a pederast. Pederasty was a constant theme of early gay literature, art, and pornography. The Stonewall riots were precipitated by an incident involving an underage drag queen, yet that detail was not viewed as significant. Curtis Price, a fourteen-year-old, self-described “radical hustler,” formed the first gay liberation organization in Baltimore. Many of the leaders of early gay liberation and the founders of the major gay groups in the U.S. were boy-lovers” (Reeves in Pascal:47).
Another of the early leaders of the “gay rights” movement was David Thorstad, also a self-identified pederast. Thorstad was president of the Gay Activist Alliance (Stop Promoting Homosexuality Hawaii Newsletter, November, 1994:6), one of the largest of the groups that formed in New York in the wake of the Stonewall riot. The GAA invented “the strategy of ‘zapping’ politicians,” writes Marotta, “that would later become [its] trademark…[they] had learned that homosexuals could infiltrate political gatherings and make themselves heard through sheer brashness” (Marotta:137). The GAA also developed the strategy of using these “carefully staged confrontations” to force politicians to enact “anti-discrimination” policies (ibid.:150). The GAA reorganized early in 1974 as the National Gay and Lesbian Task Force (Adam:88).
Thorstad, along with Reeves and others, later went on to form the North American Man/Boy Love Association in Boston in 1978 (NAMBLA Bulletin, September, 1992:2). NAMBLA, which is the largest “pederast rights” organization in the country, cloaks its agenda in rhetoric about concern for the rights of children to have “sexual freedom.” (Pascal:49). In recent years NAMBLA has come under attack by some elements of the “gay rights” alliance, who have tried to exclude the group from some of the higher profile media events. But this has evoked a violent response from its defenders. When NAMBLA was denied a role in the 1986 Los Angeles “Gay Pride Parade,” marcher Harry Hay [“Father” of the American “gay rights” movement] donned a sweatshirt printed with the legend, “NAMBLA Walks With Me.” Timmons writes that Hay, “could not contain his outrage” that NAMBLA was excluded (Timmons:296). More recently, as reported in the NAMBLA Bulletin, Hay was a featured speaker at NAMBLA’s annual membership conference, June 24-25, 1994:
“[He] gave an inspiring talk about reclaiming for the 1990’s the spirit of homoerotic sharing and love from various ancient Greek traditions of pederasty. A remarkably balanced and sensitive account of the conference appeared in the August 23 Advocate from a writer who was invited to attend” (NAMBLA Bulletin, September, 1994:3).
Here’s some more about the Stonewall Riot from page 309-310:
The Stonewall Riot and “Gay” Militancy
“Two, four, six, eight — Smash the family, smash the state” (Popular slogan of 1970s “gay” activists –Oosterhuis and Steakley:2)
By 1969, the development of a growing homosexual subculture in America had spawned an open homosexual presence in major cities. So-called “gay bars” sprang up in Los Angeles and New York, hosting a bizarre mix of “street queens,” drug addicts and boy prostitutes (Marotta:71). In New York, homosexuals regularly engaged in public sex acts with anonymous partners “in the backs of trucks parked near the West Village piers” (ibid.:93) and in the public restrooms. Homosexual activity occurred so frequently in the bushes of one public park that the authorities were forced to cut down the trees to stop it (Adam:85). In response to police efforts to discourage this increasingly offensive behavior, homosexuals began to organize to demand the “right” to public deviancy. Emboldened by their numbers, they began picketing businesses such as Macy’s Department Store, which had cracked down on homosexual behavior in their restrooms (ibid.:85).
On the evening of June 27, 1969 the “gay rights” movement officially adopted terrorism as a means to achieve power when a surly mob of “drag queens, dykes, street people, and bar boys” physically attacked police officers conducting a “raid” on the Stonewall Bar on Christopher Street in New York. Stonewall was “one of the best known of the Mafia controlled bars” (Marotta:75), and was being closed for selling alcohol without a license. It was also a haven for sexual deviants. As police began to take some bar patrons in for questioning, a mob of homosexuals gathered across the street.
Homosexualist Toby Marotta’s The Politics of Homosexuality includes an eyewitness report by a writer for the Village Voice:
“[A]lmost by signal the crowd erupted into cobblestone and bottle heaving…The trashcan I was standing on was nearly yanked out from under me as a kid tried to grab it for use in the windowsmashing melee. From nowhere came an uprooted parking meter—used as a battering ram on the Stonewall door. I heard several cries of “Let’s get some gas,” but the blaze of flame which soon appeared in the window of the Stonewall [where the police officers were trapped] was still a shock” (ibid.:72).
By morning, the Stonewall bar was a burned-out wreck, and homosexual leaders had declared the violence a success. Interestingly, the anniversary of this event is known today as “Gay Pride Day” and features parades and other events most notable for their public sex and nudity (ibid.:158). It is ironic that the very activists who emerged from this new militant environment developed (in 1970) the strategy of claiming victim status through the use of the pink triangle and commemoration of the homosexuals who were persecuted by the Nazis (Adam:86).
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