Pride Month

Monday, June 1, 2026

Source: National Archives and Records Administration (NARA) — Electronic Records of the Obama Administration, Office of Public Engagement. Original post by Valerie Jarrett, Pentagon Pride Month Event, 2012-2017

History

Pride Month coincides with the Stonewall uprising of June 1969, when patrons of the Stonewall Inn in New York City’s Greenwich Village resisted a police raid, sparking a pivotal moment in the movement for LGBTQ+ rights and dignity.  Following Stonewall, activists organized the first Pride marches in New York, Los Angeles, and Chicago on June 28, 1970, marking the anniversary of the uprising.[1] What began as a protest has evolved into a celebration of identity, community, and the pursuit of equal treatment under the law.

Pride Month honors the contributions of LGBTQ+ Americans to our nation’s story and celebrates one of America’s founding principles: that diverse individuals can come together as one people.

Endnotes

  1. 1

    See David Carter, Stonewall: The Riots That Sparked the Gay Revolution (St. Martin’s Press 2004).

Guide for Celebration

Every meaningful gathering benefits from gentle guidance—someone to call the group together, set the tone, and help navigate the journey from ordinary time into a space of reflection and back again.  This role of celebration Leader is not about authority or expertise, but about service: creating a container within which your family and friends can encounter these powerful texts and ideas together.  Think of yourself less as a teacher and more as a facilitator, helping to orchestrate an experience that allows everyone present to engage with America’s founding documents and ongoing story.

The concept of liturgical leadership has deep roots across human cultures.  From the ancient symposium to the Passover seder, from Quaker meetings to town halls, communities have long recognized that structured gatherings with designated facilitators help create “liminal space”—a threshold moment set apart from everyday life where transformation and deeper understanding become possible.  By taking on this role, you’re not imposing artificial formality but rather tapping into a fundamental human practice: marking significant moments through deliberate, communal action.

If this feels awkward or pretentious at first, you’re not alone.  Many Americans are unaccustomed to bringing ceremonial structure to secular holidays beyond saying grace at Thanksgiving.  You might worry about seeming preachy or overly formal, especially with teenagers rolling their eyes or relatives who “just want to eat already.”

But consider this: we readily accept structure in other contexts—wedding toasts, birthday songs, even the seventh-inning stretch. What we’re proposing here is simply extending that same intentionality to holidays that celebrate our shared civic life.  Start small if needed—perhaps just reading a single paragraph of the Declaration before your Fourth of July barbecue—and build from there.  The simple act of pausing together, even briefly, to acknowledge why we’ve gathered can transform a meal into a memory and a holiday into a tradition.

 

The Leader may gather the people together, saying:

Dear Friends, [Please stand.] We are gathered here to observe Pride Month by reading

[Frank Kameny’s letter to President John Kennedy in 1964]

[or excerpts from Audre Lorde’s essay “There is No Hierarchy of Oppressions,” published in 1983]

[or Maya Angelou’s poem “Human Family,” published in 1990]

[or the Preamble to the Universal Declaration of Human Rights]

[You can find a copy /that I have texted to your phone/ by Googling xxx].  Let us go clockwise around [the table, the circle] starting with [xxx/the youngest/the guest], each person reading one sentence.

After the reading, the Leader may ask the group one or more of the following questions:

 

The Leader may conclude the celebration by saying:

Thank you for joining together to observe Pride Month.  Let’s continue to reflect on the words we’ve heard, take them into our hearts and minds, and use them to become better friends, better coworkers, and better citizens.

Discussion Questions

Discussion Questions for Pride Month:

For everyone (young children included):

  • What does it mean to be brave?  Can you think of a time when you had to be brave to be yourself?
  • America is home to people with many different backgrounds, beliefs, and ways of life.  What makes this diversity a strength for our country?
  • What does “freedom” mean to you?  How do we balance different people’s freedoms in a diverse society?

 

For older children and adults:

  • The First Amendment protects both freedom of religion and freedom of expression.  How should we navigate the many situations where these freedoms seem to be in tension?  What principles should guide us?
  • Does representation in public life affect how groups are perceived and treated?  Are there issues that representation can’t solve?
  • Kameny and Lorde both draw parallels between the gay rights movement and other civil rights movements.  What can different movements for dignity and equal treatment learn from one another?  Where do their experiences differ?
  • Children in public school are taught principles of racial and gender-based tolerance from a young age.  Should LGBTQ+ tolerance also be explicitly taught to children in public schools?  If so, how?
  • How do we balance the rights of LGBTQ+ people to celebrate openly with the rights of religious organizations or individuals who disagree?
  • What should “equal treatment under the law” mean in practice?  How can we determine when equal treatment has been achieved?

 

Readings

Letter from Franklin E. Kameny to President John F. Kennedy (1961)

Beginning in the late 1940s and continuing through the 1960s, thousands of gay employees were fired or forced to resign from the Federal workforce because of their sexuality. This wave of repression, known as the Lavender Scare, was also bound up with anti-Communism and fueled by the power of congressional investigation. As part of this, in 1957, Frank Kameny was fired from his job in the Army Map Service as an astronomer. He had been arrested in California a year earlier for consensual contact with another man.

Kameny sought to have the termination of his employment overturned by the U.S. District Court for the District of Columbia. That court did not rule in his favor. Ultimately, Kameny appealed his firing all the way to the Supreme Court. In this letter, Kameny appealed to the President.

Kameny became the first openly gay person to testify before Congress in 1963. He did so to oppose Congressman John Dowdy’s bill, which sought to revoke Kameny’s advocacy nonprofit’s permit. Dowdy’s bill stipulated that before granting a fundraising license, the D.C. Board of Commissioners had to certify that the grantee would “benefit or assist in promoting the health, welfare, and the morals of the District of Columbia.”

Kameny went on to become a chief organizer of the first gay rights demonstrations in the nation’s capital. In 1965, he led protests at the White House, the Pentagon, and the Civil Service Commission. To remind the country that gay Americans lacked basic civil rights, Kameny joined with other gay rights organizations for “annual reminder” protests at Independence Hall in Philadelphia each Fourth of July from 1965 to 1969. Kameny later ran to become D.C.’s delegate to Congress. He lost the election, but his attempt marked the first time an openly gay candidate had run for Congress.

In 1975, the Civil Service Commission announced new rules stipulating that gay people could no longer be barred or fired from Federal employment because of their sexuality.

In the following letter, Kameny uses the terms “homosexual” and “Negro,” which were both commonplace at the time he was writing.  If it would make your family more comfortable, we invite you to substitute these terms for “gay person” and “Black person” when reading aloud.Dear President Kennedy:

I write to you for two reasons: (1) To ask that you act as a “Court of Last Appeal” in a matter in which I believe that you can properly act such; and (2) perhaps much more important, to bring to your attention, and to ask for your constructive action on, a situation involving at least 15,000,000 Americans, and in which a “New Frontier” approach is very badly needed. These people are our nation’s homosexuals — a minority group in no way different, as such, from the Negroes, the Jews, the Catholics, and other minority groups …

In World War II, I willingly fought the Germans, with bullets, in order to preserve and secure my rights, freedoms, and liberties, and those of my fellow citizens. In 1961, it has, ironically, become necessary for me to fight my own government, with words, in order to achieve some of the very same rights, freedoms, and liberties for which I placed my life in jeopardy in 1945. This letter is part of that fight.

The homosexual in the United States today is in much the same position as was the Negro about 1925. The difference is that the Negro, in his dealings with his government, and in his fight for his proper rights, liberties and freedoms, has not, at worst, merely indifference to him and his problems, and, at best, active assistance; the homosexual has met only active hostility from his government …

Your administration has taken a firm and admirable stand, and has taken an active interest in the maintenance of the civil liberties of minority groups, and in the elimination of discrimination against them. Yet the Federal government is the prime offender in depriving the homosexual of his civil and other liberties, and in actively discriminating against him. May I suggest that the homosexual is as deserving of his government’s protection and assistance in these areas as is the Negro, and needs that protection at least as much — actually much more. The abuses, by constituted authority, of the person, property, and liberties of American homosexuals are shocking and appalling, and yet not only is not a finger raised by the Government to assist these people, but the Government acts in active, virulent conspiracy to foster and perpetuate these abuses …

Under present policies, upon no discernible rational ground, the government is deprived of the services of large numbers of competent, capable citizens — often skilled, highly trained, and talented — and others are forced to contribute to society at far less than their full capacity, simply because in their personal, out-of-working-hours lives they do not conform to narrow, archaic, puritan, medieval prejudice and taboo.

In my own case, extensive technical training — a Harvard Ph.D. in Astronomy — is going completely to waste, entirely as a result of the Government’s actions and policies on this question. While the nation cries out for technically trained people, I, two years ago, as a result of the Government’s acts and policies, was barely surviving on twenty cents worth of food per day. Is this reasonable?

You have said: “Ask not what can your country do for you, but what can you do for your country.” I know what I can best do for my country, but my country’s government, for no sane reason, will not let me do it. I wish to be of service to my country and to my government; I am capable of being of such service; I need only to be allowed to be so. Thus far, my government has stubbornly and irrationally refused to allow me to be so, and has done its best to make it impossible for me ever to be so. This is equally true, actually or potentially, of millions of homosexuals in this country — well over 10% of our adult population. Not only the society in which they live, but the government under which they live, have steadfastly and stubbornly refused to allow them to serve and to contribute …

Action by the government on this question is needed in four specific areas (listed here in no particular order) and a fifth general one. These are: (1) The law, and the mode and practices of its administration and enforcement, and the abuses thereof; (2) Federal employment policies; (3) The policies, practices, and official attitudes of the military; (4) “Security-clearance” policies and practices in government employment, in the military, and in private industry under government contract; and (5) The education of the public and the changing of their primitive attitudes. No constructive action has ever been taken in any of these areas.

Yours is an administration which has openly disavowed blind conformity. Here is an unconventional group with the courage to be so. Give them the support they deserve as citizens seeking the pursuit of happiness guaranteed them by the Declaration of Independence …

I can close in no better a fashion than by quoting Thomas Jefferson:

“I am not an advocate for frequent changes in laws and constitutions. But laws and constitutions must go hand in hand with the progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths discovered and manners and opinions change, with the change of circumstances, institutions must advance also to keep pace with the times. We might as well require a man to wear still the coat which fitted him when a boy as civilized society to remain ever under the regimen of their barbarous ancestors.”

His words could not be more aptly quoted than in this regard. Let us, as we advance into the Space Age, discard the policies and the attitudes, the “laws and constitutions”, the customs and institutions of the Stone Age …

Thank you for your consideration of the matters presented here. I look forward to your reply.

Most sincerely yours,

Franklin E. Kameny

From “There is No Hierarchy of Oppressions” by Audre Lorde (1983)

Audre Lorde (1934-1992) was a poet, essayist, and civil rights activist whose work explored themes of identity, justice, and human dignity.  In this essay, Lorde articulates a principle central to America’s founding ideals: that rights and freedoms are universal, not reserved for select groups.  She argues that movements seeking equal treatment under the law strengthen rather than compete with one another—that when any group faces discrimination, it diminishes the freedoms of all.

This perspective echoes a tradition in American history where different communities have found common cause in defending constitutional principles.  Just as the abolition movement influenced the women’s suffrage movement, and the civil rights movement inspired subsequent calls for equal treatment, Lorde suggests that protecting anyone’s liberty helps secure everyone’s liberty.  Her words remind us that America’s experiment in self-governance depends on extending its founding promises to all citizens, regardless of how they differ from one another.

While readers may approach these ideas from different perspectives—whether emphasizing individual rights, religious principles, traditional values, or social justice—Lorde’s core argument speaks to a shared American ideal: that we are stronger when we defend each person’s right to peaceful existence and equal standing before the law.

 

I was born Black, and a woman. I am trying to become the strongest person I can become to live the life I have been given and to help effect change toward a liveable future for this earth and for my children. As a Black, lesbian, feminist, socialist, poet, mother of two including one boy and a member of an interracial couple, I usually find myself part of some group in which the majority defines me as deviant, difficult, inferior or just plain “wrong.”

From my membership in all of these groups I have learned that oppression and the intolerance of difference come in all shapes and sexes and colors and sexualities; and that among those of us who share the goals of liberation and a workable future for our children, there can be no hierarchies of oppression. I have learned that sexism and heterosexism both arise from the same source as racism.

“Oh,” says a voice from the Black community, “but being Black is NORMAL!” Well, I and many Black people of my age can remember grimly the days when it didn’t used to be! I simply do not believe that one aspect of myself can possibly profit from the oppression of any other part of my identity. I know that my people cannot possibly profit from the oppression of any other group which seeks the right to peaceful existence. Rather, we diminish ourselves by denying to others what we have shed blood to obtain for our children. And those children need to learn that they do not have to become like each other in order to work together for a future they will all share.

Within the lesbian community I am Black, and within the Black community I am a lesbian. Any attack against Black people is a lesbian and gay issue, because I and thousands of other Black women are part of the lesbian community. Any attack against lesbians and gays is a Black issue, because thousands of lesbians and gay men are Black. There is no hierarchy of oppression.

I cannot afford the luxury of fighting one form of oppression only. I cannot afford to believe that freedom from intolerance is the right of only one particular group. And I cannot afford to choose between the fronts upon which I must battle these forces of discrimination, .wherever they appear to destroy me. And when they appear to destroy me, it will not be long before they appear to destroy you.

Poems and Songs

“Human Family” by Maya Angelou (1990)

I note the obvious differences
in the human family.
Some of us are serious,
some thrive on comedy.
Some declare their lives are lived
as true profundity,
and others claim they really live
the real reality.
The variety of our skin tones
can confuse, bemuse, delight,
brown and pink and beige and purple,
tan and blue and white.
I've sailed upon the seven seas
and stopped in every land,
I've seen the wonders of the world
not yet one common man.
I know ten thousand women
called Jane and Mary Jane,
but I've not seen any two
who really were the same.
Mirror twins are different
although their features jibe,
and lovers think quite different thoughts
while lying side by side.
We love and lose in China,
we weep on England's moors,
and laugh and moan in Guinea,
and thrive on Spanish shores.
We seek success in Finland,
are born and die in Maine.
In minor ways we differ,
in major we're the same.
I note the obvious differences
between each sort and type,
but we are more alike, my friends,
than we are unalike.
We are more alike, my friends,
than we are unalike.
We are more alike, my friends,
than we are unalike.

Trivia Challenge

When did the World Health Organization remove homosexuality from its list of mental disorders?
What does the acronym LGBTQ+ stand for?
Who were Marsha P. Johnson and Sylvia Rivera, and why are they remembered during Pride?
What was the first Pride march called, and when did it take place?
Who was Harvey Milk, and why is he historically significant?
Who designed the original rainbow Pride flag, and what did each color represent?
What was the Stonewall Inn before the uprising, and why was it significant to the LGBTQ+ community?
When did the Supreme Court rule that same-sex marriage is a constitutional right nationwide?
What does the term "Pride" represent in the context of LGBTQ+ history?
What event is commemorated by Pride Month being held in June?

Further Resources

Preamble to the Universal Declaration of Human Rights (1948)

Adopted by the United Nations General Assembly in the wake of World War II, the Universal Declaration articulates fundamental principles of human dignity that transcend national boundaries.

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law …

 

Other Suggested Readings

Each of the following songs was important for LGBTQ rights.  Though the last two were later-in-time, they were important for the marriage-equality movement.

“Vogue,” by Madonna

“What About Love,” from The Color Purple

“Same Love,” by Macklemore and Ryan Lewis

“Born This Way,” by Lady Gaga

“I’m Coming Out,” by Diana Ross

Community Uploads

Share Your Pride Month Traditions

A community space for celebrating how Americans honor this day

Every family and community celebrates Pride Month in their own unique way. We invite you to share your traditions, photos, videos, recipes, and reflections with fellow Americans. Your contribution helps build a richer understanding of how we come together as a nation to mark this important day.

What We’re Looking For

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Family Traditions

Family Traditions

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Photos

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Videos

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Recipes

Recipes

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Readings & Reflections

Readings & Reflections

Poems, prayers, toasts, or personal reflections your family shares on this day.
Regional Celebrations

Regional Celebrations

How does your town, city, or region mark Pride Month? Parades, festivals, community gatherings?

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