On Friday, May 30, WeHo Pride and OUTLOUD will kick off the weekend full of festivities with a free WeHo Pride Presents Friday Night outdoor concert. 

WeHo Pride and OUTLOUD Music Festival have come together this year featuring a lineup of LGBTQ performers and LGBTQ-focused programming for all ages. 

The kick off event is free, but requires an RSVP to secure the complimentary tickets and registration for tickets officially opens on Friday, May 16 at 10a.m. The headlining performer will be Maren Morris, a GRAMMY award-winning, singer-songwriter who came out as bisexual during Pride month last summer and released her fourth album earlier this month. 

The OUTLOUD Music Festival will continue on Saturday, May 31, and Sunday, June 1, with a two-day concert experience spotlighting a dynamic lineup of LGBTQ+ artists including Lizzo, Remi Wolf, Kim Petras and Paris Hilton — all set to perform on the mainstage. Lil Nas X was also set to perform, but has been taken out of the lineup due to health issues. 

The SummerTramp stage will have Honey Dijon as the headliner, and feature sets from Horse Meat Disco, salute, Meredith Marks, Brooke Eden, and others. The Saturday and Sunday concerts are not free and do require tickets to be purchased in advance. 

“WeHo Pride Weekend is nearly upon us. Hosting WeHo Pride Presents Friday Night at OUTLOUD with free-entry tickets is more than symbolic — it’s a declaration that equality and inclusion matter,” said Chelsea Lee Byers, mayor of West Hollywood. “In West Hollywood, we celebrate queer lives and artists. At a time when LGBTQ communities face a surge of attacks across the country, West Hollywood remains committed to raising visibility and vibrantly celebrating our community. I’m so proud that the City of West Hollywood stands firm in the fight for LGBTQ rights and creative expression. I hope to see everyone out on Friday Night at OUTLOUD!”

WeHo Pride Presents Friday Night at OUTLOUD will begin at 6p.m. on Friday, May 30. The free WeHo Pride Street Fair will then take place on Saturday, May 31 and Sunday, June 1, beginning at noon. Both days will feature live entertainment, drag performances, activities and dyke-tivities such as the Dyke March and Women’s Freedom Festival on Saturday, taking place at the WeHo Pride Community Stage. 

“This event is all about showing up, celebrating loudly, and creating space for queer joy and none of it would be possible without the incredible support from the City of West Hollywood,” said Jeff Consoletti, founder and executive producer of OUTLOUD. “We’re beyond grateful to have our partnership extended through 2030 and can’t wait to keep building something unforgettable together year after year.”

Weekend and single day passes are on sale now. 
For more information, visit the OUTLOUD Festival website.

California Congressman Robert Garcia on Wednesday asked Homeland Security Secretary Kristi Noem about the well-being of a gay asylum seeker from Venezuela who the U.S. “forcibly removed” to El Salvador.

The gay Democrat during a House Homeland Security Committee hearing asked Noem whether Andry Hernández Romero is “alive” and whether “we can check and do a wellness check on him.”

“This individual is in El Salvador, and the appeal would be best made to the president and to the government of El Salvador,” Noem told Garcia.

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The Trump-Vance administration in March “forcibly removed” Hernández, who asked for asylum because of persecution he suffered due to his sexual orientation and political beliefs, and other Venezuelans from the U.S. and sent them to El Salvador.

The White House on Feb. 20 designated Tren de Aragua, a Venezuelan gang, as an “international terrorist organization.” President Donald Trump on March 15 invoked the Alien Enemies Act of 1798, which the Associated Press notes allows the U.S. to deport “noncitizens without any legal recourse.”

Alvaro M. Huerta, director of litigation and advocacy for the Immigrant Defenders Law Center, a Los Angeles-based organization that represents Hernández, said officials with U.S. Immigration and Customs Enforcement and U.S. Customs and Border Protection claimed their client is a Tren de Aragua member because of his tattoos.

The Washington Blade on April 17 reported Hernández was sent to El Salvador’s Terrorism Confinement Center, a maximum-security prison known by the Spanish acronym CECOT.

Garcia, along with U.S. Reps. Maxwell Alejandro Frost (D-Fla.), Maxine Dexter (D-Ore.), and Yassamin Ansari (D-Ariz.) last month met with U.S. Ambassador to El Salvador William Duncan and embassy staffers in San Salvador, the Salvadoran capital. The lawmakers did not visit CECOT, but Garcia told the Blade that the embassy agreed to ask the Salvadoran government to “see how (Hernández) is doing and to make sure he’s alive.”

Pope Leo XIV’s election has sparked global reactions, but his appointment has struck a deeper chord in Peru.

The now-pontiff served for years as bishop of Chiclayo, a city in northern Peru. For LGBTQ+ leaders and activists in the country, Leo represents a figure who, while unlikely to overhaul church doctrine, could signal a shift towards a less hostile and more open Catholic Church.

“The fact that the new pope lived and served pastorally in Peru is no small thing,” said George Hale, director of Promsex, an advocacy group that is based in Lima, the Peruvian capital. “Leo XIV is deeply familiar with inequality, abuses of power, popular religiosity, and the pain of a society scarred by classism and exclusion. His support for victims of the Sodalitium scandal showed a courageous figure willing to listen when others remained silent.”

The Sodalitium of Christian Life, a Peruvian Catholic lay group implicated in cases of sexual and psychological abuse against minors, became one of the church’s worst scandals in Latin America. Leo’s direct involvement in sanctioning those responsible — and his central role in the group’s eventual dissolution — was widely viewed as a sign of his commitment to reform from within.

Former Congressman Alberto de Belaunde, one of Peru’s few openly gay political figures, also welcomed Leo’s election, describing his trajectory as “good news within the Vatican.” De Belaunde emphasized Leo’s time at the Pontifical Catholic University of Peru, where he served on the university’s assembly as the church’s representative.

“Unlike other pontifical universities, the PUCP is progressive and diverse,” De Belaunde said. “Monsignor Prevost always demonstrated a remarkable ability to dialogue and showed respect for differing views. That speaks volumes about both his intellectual and pastoral approach.”

The question still remains: How much could the church change under Leo’s papacy when it comes to LGBTQ+ rights?

“Sometimes, even just a change in tone makes a difference,” De Belaunde noted. “I grew up under the influence of Pope John Paul II and Bishop Cipriani, both known for confrontational rhetoric. When the pope says things like ‘Who am I to judge?’ — it doesn’t change doctrine, but it humanizes the discourse. And that matters.”

De Belaunde specifically referred to Pope Francis’s 2013 comments about gay priests. (The Vatican’s tone on LGBTQ+ and intersex issues softened under Francis’s papacy, even though church teachings on homosexuality did not change.)

“There are very conservative factions within the church, outright enemies of our rights,” said Congresswoman Susel Paredes, who is a lesbian. “But there’s also space for love of neighbor, as Jesus taught. Even if Pope Leo XIV were to chart a path toward full inclusion of LGBTQ people, resistance would remain. These things don’t change overnight.”

Paredes also highlighted Francis’s legacy — especially his vision of a synodal church. The Argentine-born pontiff who died on April 21 was Leo’s direct mentor.

“Pope Francis spoke of a church where ‘everyone, everyone, everyone’ walks together without distinction,” she said. “Leo XIV was already part of that vision when he worked in some of Peru’s poorest areas. That gives us hope and reason to watch his papacy with expectation.”

Activists, however, are clear-eyed about the limits of symbolic change.

“He (Leo) doesn’t appear to be a hostile figure,” Hale said. “But he’s not pushing for radical reform either. He won’t lead the fight for same-sex marriage or trans rights. But his more humane tone — his closeness to those on the margins — can help de-escalate hate speech, especially in a country like ours.”

Hale also pointed to a recent gesture from the new Leo that raised concerns: His public support for the Peruvian bishops’ statement opposing a court ruling that granted Ana Estrada, a woman with a degenerative disease, the right to die with dignity through euthanasia.

“By endorsing that statement, he reaffirmed official doctrine. And while he may be compassionate, he’s still aligned with traditional positions on some key issues,” Hale said. “That’s why we insist: We’re not expecting a revolution, but a shift in tone matters.”

Peru does not recognize same-sex marriages, and transgender people lack legal protections. Expectations about Leo’s papacy remain measured because church rhetoric remains a roadblock to civil rights.

“Rights are granted by laws, and the separation of church and state must remain fundamental,” said Paredes. “That’s where progress happens, in secular legislation.”

“Yes — it’s a breath of fresh air to have a pope who doesn’t slam the door shut, who has walked with Peru’s most excluded,” she added. “That gives us encouragement to keep going.”

Former Uruguayan President José “Pepe” Mujica died on Tuesday. He was 89.

Mujica, a farmer, was a member of Tupamaros National Liberation Movement, a leftist guerrilla group that carried out bank robberies and bombings and kidnapped politicians and businessmen in the South American country during the 1960s and 1970s.

Mujica spent nearly 15 years in prison. The right-wing military dictatorship that governed Uruguay from 1973-1985 tortured him and held him in solitary confinement for a decade.

Mujica in 1989 joined the Movement of Popular Participation, a party that is part of the Broad Front, a leftist political coalition. Mujica was Uruguay’s president from 2010-2015.

Laws that extended marriage rights to same-sex couples and legalized abortion took effect in 2013 and 2012 respectively. Mujica in 2013 also signed a law that legalized recreational marijuana in Uruguay.

Mujica earlier this year announced he would not undergo further treatment for esophagus cancer that had spread to his liver. The AP notes he died in his small house outside of Montevideo, the Uruguayan capital.

“With profound pain we announced that our friend Pepe Mujica has died,” said Uruguayan President Yamandú Orsi, who currently leads the Broad Front, on X. “President, activist, guide, and leader. We are going to miss you very much, dear old man. Thank you for everything that you gave us and for your profound love for your people.”

Esteban Paulón, a gay congressman in neighboring Argentina, celebrated Mujica as a “guide” for “Latin American progressivism.”

“He made humility, honesty and austerity his hallmarks,” said Paulón on social media.

La Joven Cuba se publicó esta nota en su sitio web el 12 de mayo

Por NORGE ESPINOSA MENDOZA | En el calendario cubano, mayo es un mes cargado de fechas singulares y múltiples celebraciones. Desde su primer día, marcado por el tradicional desfile que recuerda a los mártires de Chicago como tributo a los trabajadores del mundo, pasando por el Día de las Madres, el Día Internacional de los Museos y el Día de África, entre muchas otras fechas. Se trata de una agenda cargada de memorias, consignas, festejos públicos o más domésticos que se concentran en esas cinco semanas.

La incorporación a todo ello del reconocimiento en nuestro país del 17 de mayo como Día Internacional contra la Homofobia, la Transfobia y la Bifobia removió ese panorama, sobre todo porque se trata de la misma fecha en la que se celebra el Día del Campesino y la Reforma Agraria. Entre las diversas reacciones que desencadenó todo ello, sirva como ejemplo del estupor con el que parte de la población cubana reaccionó, este fragmento de las décimas humorísticas creadas por Ángel Rámiz, muy popular gracias a su personaje El Cabo Pantera:

«Que esto no es chisme ni brete
y me da genio, compay,
¡con tantos días que hay
escoger el 17!
Quiero que se me respete,
se me dé una explicación:
¿Ese día mis amistades
me dicen felicidades
por guajiro o maricón?»

La elección de ese día molestó, irritó, generó controversias, en las cuales algunos rememoraron que para el calendario nacional ese día fue distinguido en favor del campesinado por conmemorarse en tal fecha el asesinato de Niceto Pérez, en 1946. La supuesta contradicción entre la imagen del campesino viril, líder y símbolo del trabajador agrícola, fue un detonante que no hallaba justificación ni siquiera en el hecho de que se trataba de resaltar desde nuestro país algo fijado internacionalmente por la Organización Mundial de la Salud.

Como señala la nota que presenta en el Decimerón esos versos de Ángel Rámiz, no faltó quien rebautizara al 17 de mayo, en tono despectivo pero también desde los límites de nuestro incontenible choteo, como Día del Maricón. Y más allá de esa anécdota, hacer memoria sobre este asunto nos permite recalibrar las tensiones que, entre consignas, mitos, épica y sexualidad, han marcado la aparición, visibilidad o invisibilidad de las llamadas minorías que también componen el entramado social del país, así sea al borde o en los márgenes de la historia oficial.

En esos territorios opacos, borrosos, ambiguos, a los que solo en fechas recientes se ha empezado a mirar y estudiar sin los prejuicios que sigue padeciendo la mirada de regla y cartabón de la narrativa oficial, aún perduran incomodidades, interrogantes y tabúes, que cada vez que nos acercamos al 17 de mayo resucitan o recobran interés en las agendas y los debates acerca de política, historia, sexualidad y cuerpo nacional. Un cuerpo que ha aprendido a saberse diverso, no solo porque desde esas agendas se le brinde tal posibilidad, sino porque las condiciones extremas a las que ha sobrevivido le han permitido hallar sus propias armas y herramientas para tal hazaña.

La memoria de los cuerpos disidentes

La historia de los cuerpos sexuados ha ido emergiendo lentamente ante nosotros, gracias al empeño de investigadores, historiadores, activistas, artistas, y finalmente, gracias a la irrupción de esas voluntades y biografías en los espacios gubernamentales donde por años se pensó únicamente desde el prisma heteronormativo y patriarcal, que también fue abrazado por la Revolución.

Las normativas y la preocupación por el deslinde de esos cuerpos, por las prácticas no re/productivas ni de ganancia inmediata para la nueva causa, estallaron desde el inicio. Es el elemento que dispara sus dardos lo mismo contra los cuerpos negros y mulatos que se divierten la madrugada del puerto habanero durante los pocos minutos del documental PM (cuya censura en 1961 provocó las Palabras a los intelectuales), que contra los pasajes eróticos de El mundo alucinante, la novela que presentó Reinaldo Arenas al concurso de la UNEAC en 1967, y que no solo no ganó al premio, sino que aún no ha sido publicada en Cuba. Ese recelo también fue el que activó las redadas en la Rampa habanera, la Noche de las Tres P en 1961, o las expulsiones de las universidades y escuelas de arte de aquellos que vivían una sexualidad disidente en la misma década.

El I Congreso de Educación y Cultura formalizó ese rechazo, en 1971, y aseguró durante los años 70 un periodo de oscurecimiento y pobreza en numerosos espacios de la vida nacional durante el decenio. Esos recelos volvieron a aflorar durante los días del Mariel y la Embajada de Perú: declararse lesbiana u homosexual (el término gay no era frecuente en el habla cubana de esos días aún) era una especie de salvoconducto inmediato para quienes querían abandonar el país rumbo a los Estados Unidos, a pesar de la amenaza de golpiza, o tener que avanzar a través de una muchedumbre que gritaba ofensas homofóbicas con la misma intensidad con la que lanzaba huevos podridos contra esos «desafectos». La memoria tarda en sanar. La memoria del cuerpo también tiene su propio canal de biografías.

La memoria tarda en sanar. La memoria del cuerpo también tiene su propio canal de biografías.

Esas memorias han demorado en añadirse a la narrativa que repasa esos acontecimientos. Los libros y testimonios que en su mayoría dan fe de esos rechazos y traumas comenzaron a aparecer fuera de Cuba, ya en los 80, y la llegada de la generación de los marielitos a Estados Unidos de América abrió una brecha de información que dio pie a volúmenes y documentales (Improper Conduct, de 1984, sigue siendo el más famoso y debatido), y que desde nuestro aparato partidista se leyó o denunció como una maniobra difamatoria contra la Revolución.

Ha sido un proceso arduo, doloroso, en el que las zonas de apertura o la desaparición de leyes que criminalizaban la homosexualidad y la existencia de «seres extravagantes», fluctuaba entre períodos de flexibilidad intermitentes y la insistencia en recordar que el cuerpo revolucionario de ese Hombre Nuevo imaginado por Ernesto Ché Guevara era, sobre todo, un cuerpo impenetrable.

De la marginación al «activismo oficial»

A fines de esa década, en el albor mismo de los años 90, una nueva generación de artistas había empezado a quebrar esas nociones tan rígidas, y mediante el quehacer de poetas, narradores, teatristas y figuras de la plástica, el valor de lo ambiguo, de la duda, de la necesidad de saltar sobre vetos y censuras, así como la posibilidad de que los cuerpos fueran celebrados más allá de las campañas de la zafra, las misiones internacionalistas, y otras imágenes aprobadas por el discurso oficial, consiguió hacer más respirable al país para aquellas personas que habían tenido que reprimir palabras y gestos a fin de evitar la estigmatización que, en no pocos casos, incluía el no poder optar por determinadas carreras universitarias o puestos de trabajo.

En 1989 se crea, precisamente, el Centro Nacional de Educación Sexual (CENESEX), derivado del Grupo Nacional de Trabajo de Educación Sexual, fundado a instancias de la Federación de Mujeres Cubanas, en 1974. Durante esos últimos años de la década, el rostro del doctor Celestino Lajonchere y de la doctora alemana Monika Krause se habían ido abriendo paso en programas televisivos y en otros medios, como principales voceros de la campaña de educación sexual que en sus primeros momentos estaba más enfocada en la instrucción acerca del uso de métodos anticonceptivos o la prevención del embarazo en edad adolescente, hasta llegar al gran tema tabú que era el homosexualismo.

La publicación de libros como En defensa del amor y ¿Piensas ya en el amor? convirtieron a esos títulos en best-sellers, confirmando la necesidad de una variante menos anticuada, pacata y moralizante de la sexualidad, que vino acompañada por otros materiales y películas (como Siete pecas, el filme  de Hermann Zschoche sobre el amor juvenil que incluía una feliz escena de desnudos de la pareja protagónica, producido en la República Democrática Alemana en 1978) que apuntaban a un relajamiento y mejor comprensión de estos asuntos en nuestra cotidianidad. Los años 90 fueron de dureza inimaginada hasta entonces, tras la caída del Socialismo del Este. En ese nuevo ámbito de carencias, Cuba se tuvo que reinventar. Y sus cuerpos también lo hicieron.

Los años 90 fueron de dureza inimaginada hasta entonces, tras la caída del Socialismo del Este. En ese nuevo ámbito de carencias, Cuba se tuvo que reinventar.

En mayo de 2008, el CENESEX sale definitivamente del clóset. La institución, ya bajo la dirección de Mariela Castro Espín, lanza ese año su segunda celebración del Día Internacional contra la Homofobia, la Transfobia y la Bifobia, con una campaña de alcance nacional que va más allá de los muros de su sede en el Vedado, e inunda la Rampa y el Pabellón Cuba en un acontecimiento sin precedentes.

Las reacciones fueron también diversas y apasionadas, incluidas esas que pensaron que se le arrebataba al campesinado su fecha más importante. Pero se comenzó ahí a naturalizar un concepto que sin dudas relocalizó al homosexual, a la lesbiana, a las personas trans, a los pacientes de VIH/Sida y a todo ese conjunto de cuerpos diversos en el imaginario nacional.

Lo que habían logrado poco a poco los artistas y creadores, desde los primero cuentos y poemas sobre el asunto y luego Senel Paz con «El lobo, el bosque y el hombre nuevo» y su versión cinematográfica: Fresa y chocolate, hasta los atrevimientos de Ramón Silverio y su Centro Cultural El Mejunje (en Santa Clara), obtenía otro nivel de legitimidad otorgado por el peso político del linaje de la directora del CENESEX, y el apoyo logrado por ella de diversas entidades e instituciones para gestar lo que en aquel 17 de mayo apareció en los titulares no solo de Cuba, sino en numerosas partes del mundo.

De ese paso de avance, podía esperarse más. Y en cierta medida, con discusiones, aperturas, tibiezas y desafíos, eso fue lo que la comunidad cubana LGBTIQ del país vivió, dentro y fuera de los márgenes del CENESEX, hasta mayo de 2019, cuando lo conseguido y lo aún por lograr se estremeció, se detuvo, y desde mi perspectiva, no ha logrado conciliar sus extremos tras lo ocurrido aquel 11 de mayo.

Los silencios del presente

A seis años de aquella marcha convocada por los activistas LGBTIQ de Cuba como respuesta a la suspensión de la Conga por la Diversidad —versión reducida del Gay Pride que el CENESEX desde el 2008 había implantado como un pequeño desfile a lo largo de varias cuadras de la Rampa— estoy leyendo el libro que el investigador y activista puertorriqueño Wilfred Labiosa publicó en 2024 bajo el título La Revolución LGBT en Cuba, aparecido por el sello Deletrea en Estados Unidos de América.

Ese día, el 11 de mayo de 2019, no existe en tal volumen, a pesar de que su autor reconoce en su epílogo que lo culminó «sentado junto a la ventana de uno de los nuevos hoteles de La Habana», en mayo de 2022. En el prólogo, firmado por Camilo García López-Trigo y Alberto Roque, ligados en un determinado momento al CENESEX, tampoco puede localizarse esa fecha.

Pareciera que, como afirmé hace un par de años, ese día nunca existió, a la manera en que Dulce María Loynaz hablaba de otra fecha en uno de sus poemas. Pero sí existió, sucedió. Y curiosamente, la ausencia en un libro como este, que se supone una guía para quien quiera conocer el devenir de las personas LGBTIQ en la historia de Cuba, lo hace mucho más visible.

Pareciera que, como afirmé hace un par de años, ese día nunca existió, a la manera en que Dulce María Loynaz hablaba de otra fecha en uno de sus poemas.

El volumen de Labiosa, quien ha visitado nuestro país con el auspicio y beneplácito del CENESEX, es su carta de agradecimiento a esta institución. Desde la propia narrativa de blanqueamiento a conveniencia de ciertos aspectos de esa línea histórica que pretende abordar, anula la existencia de libros previos e investigaciones que lo preceden para evitar enumerar conflictos y tensiones que sí han evidenciado otros estudios sobre el tema como los realizados por Víctor Fowler, Jesús J. Barquet, Alberto Abreu, Jesús Jambrina, Francisco Morán, Yoandy Cabrera, Mabel Cuesta, y otros investigadores como José Quiroga, Carlos Espinosa, Rubén Ríos Ávila o Daniel Balderston.

El título se trata de una elección cuidadosa y suspicaz que elimina referentes, se ahorra citar ciertos autores y anécdotas, y así como se extiende en tratar de explicar qué fueron las Unidades Militares de Ayuda a la Producción, adelantándole al CENESEX la investigación prometida sobre esos campos de trabajo forzado en los que fueron recluidos entre 1965 y 1968 homosexuales, disidentes políticos y religiosos.

Lo esbozado se limita a un mapa que incluye no pocos agujeros negros, a fin de que otras probabilidades de activismos gestados fuera de esa institución sean al menos mencionados en este libro: una visión edulcorada y suavizante que recuerda la del documental En marcha con Mariela Castro, producido por HBO durante el breve idilio entre Cuba y Estados Unidos durante la administración Obama.

No hay aquí mención, digamos, de lo que revelaron los números de la revista Mariel, de la cual fue parte Reinaldo Arenas, o de un libro como Gays under Cuban Revolution, publicado por Young Allen en 1981 y que cuenta con traducción al español de 1984. Asegura no haber encontrado libros sobre las UMAPS, aunque existan varios sobre el tema: desde la novela Un ciervo herido, de Félix Luis Viera o La mueca de la paloma negra, de Jorge Ronet, hasta otros como La UMAP. El gulag castrista, de Enrique Ros (2004), o por supuesto, El cuerpo nunca olvida, de Abel Sierra Madero, el estudio más amplio sobre ese doloroso asunto, aparecido en 2022 por el sello Rialta Ediciones. Del mismo autor, Labiosa cita un artículo, pero no Del otro lado del espejo, ganador del Premio Casa de las Américas en 2006, que cubre zonas de las que asegura tampoco halló referencias.

A partir de ello, Labiosa asegura que su libro «es único, en la medida en que se enfoca únicamente en la comunidad LGBT viviendo en Cuba desde su fundación, durante la Revolución y bajo el liderato de los hermanos Castro». Asegura de inmediato que «muchos (tal vez todos) los libros y proyectos anteriores han tratado la homosexualidad como datos secundarios en entrevistas, o con aquellos que huyeron de Cuba y viven en España o en los Estados Unidos, específicamente en Nueva Jersey o la Florida». Al parecer no se detuvo, en la redacción de este libro que es parte de su investigación académica, en lo que como testimonio directo de su experiencia en la Isla apuntó, por ejemplo, Ernesto Cardenal sobre estos asuntos en las páginas de su muy conocido libro En Cuba, fechado en 1974.

Tal afirmación hubiera sido creíble a mediados o fines de los 80. Ya no. De entonces a acá han aparecido testimonios, libros, artículos y documentales que amplían ese circuito de referencias, que Labiosa desconoce o prefiere eludir. Habla de Fresa y chocolate, y de documentales como Mariposas en el andamio y Gay Cuba, pero ignora otros documentales previos, como No porque lo diga Fidel Castro (1988), el primero acerca de estos asuntos que produjo la Escuela Internacional de Cine de San Antonio de los Baños, o En busca de un espacio, estrenado en 1993, o los de Lizette Vila en ese periodo.

El encomiable trabajo de Ramón Silverio en El Mejunje ocupa aquí todo un capítulo, pero más allá de las simpatías de ese gestor cultural y comunitario, otros espacios y creadores también han hecho su obra, contra viento y marea, para incluir esas temáticas y discusiones, no pocas veces enfrentado censura y recelos que culminaron empujándolos al exilio, no simplemente «huyendo» de Cuba.

Labiosa desconoce o prefiere no comprometerse, y «olvida» eventos, exposiciones, proyectos, obras teatrales, la rehabilitación de autores como Lezama o Piñera y Arrufat, poemas, cuentos, antologías ya imprescindibles en este tipo de repaso. Habla de la aparición en Cuba del VIH Sida y de la reclusión a la que fueron sometidos sus primeros pacientes, pero no da referencia acerca de los soldados internacionalistas que trajeron de regreso el virus, historia revelada en obras como el filme El acompañante (Pavel Giroud, 2015) o en libros de Miguel Ángel Fraga.

Labiosa desconoce o prefiere no comprometerse, y «olvida» eventos, exposiciones, proyectos, obras teatrales, la rehabilitación de autores como Lezama o Piñera y Arrufat, poemas, cuentos, antologías ya imprescindibles en este tipo de repaso.

Varias de sus afirmaciones no vienen de pruebas documentales o referencias precisas, acerca de la célebre canción «Siboney», asegura, por ejemplo: «compuesta por Ernesto Lecuona se considera como una de las primeras sobre amor gay», añadiendo que esa fue la «canción principal» de Esther Borja, como si «Damisela encantadora» jamás hubiese existido en el repertorio de dicha cantante, en el que fue su imborrable carta de presentación. Menciona además a Pablo Milanés por su canción «El pecado original», a Amaury Pérez y a Silvio Rodríguez pero no a iconos como Bola de Nieve, Luis Carbonell, Sara González o Teresita Fernández.

Alineado a la narrativa del CENESEX, el libro de Labiosa, participante frecuente en las Jornadas de esa entidad, elude hablar del 11 de mayo de 2019, pero menciona de paso las manifestaciones de julio de 2021: «Curiosamente, miembros de la comunidad LGBT participaron en las protestas contra el gobierno cubano liderado por Miguel Díaz-Canel, en el verano de 2021, donde fueron encarceladas cientos de personas, muchas de las cuales siguen en prisión». Y se apresura en aclarar: «Las manifestaciones, que se llevaron a cabo en Estados Unidos, Europa y Cuba, fueron organizadas y subvencionadas por personas que residen fuera de Cuba. Los participantes ondearon banderas del orgullo LGBT y varios líderes llamaron la atención de noticieros de todo el mundo, pero no representan la totalidad y complejidad del movimiento LGBT en la patria».

Labiosa, a quien conocí en La Habana durante una de esas visitas, trata de simplificar la dimensión de lo ocurrido en 2021 mediante una comparación poco feliz con las protestas y represalias sufridas por quienes salieron a las calles durante los días del Black Lives Matter. El asunto es mucho más complicado y exige ir más allá en su análisis, tal y como dije a quienes intentaron etiquetar a lo sucedido en mayo del 2019 como un «Stonewall a la cubana».

El asunto es mucho más complicado y exige ir más allá en su análisis, tal y como dije a quienes intentaron etiquetar a lo sucedido en mayo del 2019 como un «Stonewall a la cubana».

Haciendo algunos ajustes mínimos, Labiosa apela a la misma narrativa que ante las cámaras de la Mesa Redonda del 13 de mayo de 2019 empleó Mariela Castro, junto a otros representantes del CENESEX para inferiorizar y demeritar a quienes bajaron desde el Parque Central hasta Malecón, movilizados por el simple anhelo de no perder el espacio público, el de la calle, tan simbólico en nuestro país, y que el propio CENESEX había ganado en su salida del clóset.

La intervención de la policía, la violencia de ese momento, la detención de varios activistas a los que ni siquiera se les permitió llegar a ese punto de convocatoria (el mismo en el cual, el 1 de mayo de 1995, marchamos algunos con la Rainbow Flag junto a activistas norteamericanos, para total sorpresa de los dirigentes  que no nos esperaban en tal acto), y la salida posterior del país de algunos a los cuales ese cerco los llevó a esa decisión tan dolorosa, es parte de un momento que no puede invisibilizarse porque sí[9].

A seis años de ese 11 de mayo, sigo sintiendo que algo se quebró ahí que no ha podido resolverse en diálogos posteriores, ni siquiera con la aprobación del matrimonio igualitario en Cuba. Bastó ese momento, frente al malecón, para desencadenar varios síntomas: la comunidad LGBTIQ, tan preterida y silenciada, podía organizarse en una aparición de ese tipo sin la anuencia oficial; el espacio de la calle podía, de pronto, ser un canal de otras demandas y símbolos.

En el libro de Labiosa, que intenta incluso reducir a un diagrama de power point el complejo proceso de lo que han vivido las personas LGBTIQ de Cuba, agradezco la aparición de algunos testimonios, porque insisto en creer que eso es lo que más necesitamos: reconocer las voces de los otros, de las otras personas que han vivido en su biografía estos años de un modo íntimo, con su dosis individual de épica, a despecho de quienes no les consideran parte de un modelo de vida donde la ideología y la moral pretenden limitar los derechos del cuerpo y el deseo.

Ello no aparece en su libro, donde hay testimonios de quienes se reconozcan como parte de ese núcleo de personas, pero no de quienes trabajan y crean fuera de los límites de la institución a la que él halaga sin recatos. Fiel al título de su libro, como si parafraseara al vuelo las célebres Palabras a los intelectuales, este es un repaso en tono generalmente didáctico a la idea de «Dentro de la Revolución LGBT en Cuba todo, fuera de la Revolución LGBT en Cuba, nada». Aunque ya sabemos que la frase literal pronunciada en la Biblioteca Nacional, no es exactamente esa.

En una línea, su autor afirma algo con lo cual, al menos, estoy de acuerdo: «El futuro de la comunidad LGBT en Cuba es incierto». Pero podemos decir eso acerca de muchas otras zonas de la sociedad cubana. Por encima de la disidencia o la normatividad del deseo, la pregunta que Cuba tiene ahora mismo ante sí y toda su sociedad incluye esa incertidumbre. Las loas a la directiva del Cenesex, escritas desde la comodidad del nuevo hotel donde se hospeda el autor, no logran disimular esas tensiones que hoy nos acompañan.

Recordar este día no es insistir en la herida abierta, en el momento incómodo, ni en la maniobra de hacerle el trabajo a ninguno de los extremos aquí enfrentados. La memoria dicta su propia noción de historia y sobrevivencia, y genera su propio activismo de cuerpos y recuerdos. En mi calendario personal, el 11 de mayo contiene numerosos significados y sobre todo, muchos nombres. Los de quienes me han acompañado en el activismo desde que aparecieron mis primeros textos y desde esa comunidad me hicieron sentir menos solo, hasta los de quienes, más allá de acuerdos y disensos, han jugado roles importantes en el rostro múltiple que ahora somos, y que tras ese 2019, el 2021, la pandemia y tantas nociones de la crisis interna y externa, multiplican estos ecos en las Cubas del mundo. En esa incertidumbre, recuerdo y vivo. Esa es la batalla. De la memoria, la del presente. Y la de nuestro futuro.

Norge Espinosa Mendoza es poeta, crítico y dramaturgo. Asesor teatral de la compañía El Público desde hace 20 años. Editor de las memorias del coreógrafo Ramiro Guerra y coautor del volumen dedicado a los Premios Nacionales de Teatro, que aún esperan por papel y tinta para ver la luz.

The College of Cardinals on Thursday elected Cardinal Robert Prevost from Chicago as the Catholic Church’s next pope.

Leo XIV’s election took place less than three weeks after Pope Francis died at Casa Santa Marta, his official residence at the Vatican. The conclave to choose his successor began on Wednesday.

Leo XIV, who was born in Chicago in 1955, is the first American pope.

Leo XIV was bishop of the Diocese of Chiclayo in Peru from 2015-2023. Francis made him a cardinal in 2023

“We salute the appointment of the new Pope Leo XVI,” said the U.S. Embassy in Peru on X. “A celebration for the world’s Catholics, and a joy especially shared between the American people and the Peruvian people. From Chicago to Chiclayo.”

U.S. Rep. Robert Garcia (D-Calif.), a gay man of Peruvian descent, also congratulated Leo XIV.

“As a Catholic and Peruvian American, I wish Pope Leo XIV strength as he steps into his role as a global and spiritual leader,” said the California Democrat on X. “He has demonstrated that he believes in justice for the poor and immigrants. May his leadership reflect these ideals as he spreads peace across the world.”

As a Catholic and Peruvian American, I wish Pope Leo XIV strength as he steps into his role as a global and spiritual leader. He has demonstrated that he believes in justice for the poor and immigrants. May his leadership reflect these ideals as he spreads peace across the world.

— Congressman Robert Garcia (@RepRobertGarcia) May 8, 2025

Francis died on April 21 at Casa Santa Marta, his official residence at the Vatican. The conclave to choose the Argentine pontiff’s successor began on Wednesday.

The Vatican’s tone on LGBTQ+ and intersex issues softened under Francis’s papacy, even though church teachings on homosexuality did not change.

Francis, among other things, described laws that criminalize consensual same-sex sexual relations as “unjust” and supported civil unions for gays and lesbians. Transgender people were among those who greeted Francis’s coffin at Rome’s St. Mary Major Basilica before his burial on April 26.

The New York Times reported Leo XIV in a 2012 speech to bishops specifically cited “homosexual lifestyle” and “alternative families comprised of same-sex partners and their adopted children” when he said Western media and popular culture has promoted “sympathy for beliefs and practices that are at odds with the gospel”

Marianne Duddy-Burke, executive director of DignityUSA, a group that represents LGBTQ+ Catholics, traveled to Rome for the conclave.

She told the Los Angeles Blade in a text message from St. Peter’s Square shortly after Leo XIV’s election that she “heard him speak” last October and “found him thoughtful and gently challenging.”

“[He] hasn’t said a lot since early 2010s. [I] hope he has evolved,” said Duddy-Burke. “His commitment to synodality is a hopeful sign.”

Her group later issued a statement.

“This election appears to signal a willingness to continue building on Pope Francis’s commitment to synodality and social justice,” said DignityUSA. “We pray that the needs of those whom our church has historically marginalized, including LGBTQ+ people and their families, will continue to be heard and addressed by the Vatican and other church leaders.”

Francis DeBernardo, executive director of New Ways Ministry, a Maryland-based LGBTQ+ Catholic organization, in a statement said there is “a special pride in having the first pope from the United States, his longtime ministry in Latin America most likely had an equally formative influence on his spirituality and approach to church issues.” DeBernardo, however, criticized Leo XIV’s 2012 comments.

“We pray that in the 13 years that have passed, 12 of which were under the papacy of Pope Francis, that his heart and mind have developed more progressively on LGBTQ+ issues, and we will take a wait-and-see attitude to see if that has happened,” he said.

“We pray that as our church transitions from 12 years of an historic papacy, Pope Leo XIV will continue the welcome and outreach to LGBTQ+ people which Pope Francis inaugurated,” added DeBernardo. “The healing that began with ‘Who am I to judge?’ needs to continue and grow to ‘Who am I, if not a friend to LGBTQ+ people?'” 

DignityUSA agreed.

“We express concern with the former Cardinal’s statements — as reported in the New York Times — in a 2012 address to bishops, where he stated that Western news media and popular culture fostered ‘sympathy for beliefs and practices that are at odds with the gospel’ including the ‘homosexual lifestyle’ and ‘alternative families comprised of same-sex partners and their adopted children.'” We note that this statement was made during the papacy of Benedict XVI, when doctrinal adherence appeared to be expected,” said the organization in its statement. “In addition, the voices of LGBTQ people were rarely heard at that level of church leadership. We pray that Pope Leo XIV will demonstrate a willingness to listen and grow as he begins his new role as the leader of the global church.”

On May 10th, West Hollywood will witness a wedding unlike any other — one that’s equal parts celebration and cultural statement. The Scarlet Vows is a fiery fusion of love, Black queer joy, and unapologetic nightlife, wrapped in a bold, red bow.

Celebrating the union of David Brandyn and Matthew Brinkley, Ph.D., this wedding transcends tradition, turning a day of commitment into a night of unforgettable energy, connection, and liberation. Picture a nightclub alive with lights, music, and bold red gowns swirling on the dance floor. Laughter fills the air, and joy radiates through every glittering detail. This isn’t just a wedding, it’s a love story turned party, turned cultural statement.

“We hate tradition,” said Brandyn, one half of the couple, co-producer of the event, writer and sexual health educator. “We wanted to celebrate in a place that actually feels like us — and that’s the club,” .

Together, he and Brinkley — a relationship therapist and dating coach — have built their careers around supporting Black queer communities. 

“We’re not just partners in love — we’re partners in purpose,” explained Brandyn. “This celebration is a tribute to the spaces and people that raised us, healed us, and reminded us we were never alone.” 

Their story began, like many queer romances today, with a match on Jack’d. 

“But I avoided meeting up,” said Brandyn while laughing. “I knew if we met in person, I’d fall in love — and I wasn’t ready yet.” Brinkley, determined, found another way — showing up at David’s job picnic. As a QTBIPOC couple, the meaning behind this union goes far beyond the personal. “We are what we didn’t see growing up,” said Brandyn. “We’re living proof that Black queer love exists and deserves to be celebrated loudly.” 

And that’s exactly what Scarlet Vows is: loud, proud, and deeply intentional. With every detail, the couple is reclaiming what weddings can look like for those of us who’ve been told we’re “too much, too queer, too different.” “We didn’t want perfection or tradition — we wanted sweat, sparkle, laughter, and love,” shared Brandyn. “So we created something that combines a ball, a house party, a love story, and a family reunion.” 

The name Scarlet Vows is more than aesthetic. “Scarlet is bold, sexy [and] powerful. Vows are sacred. Together, it’s a declaration: this isn’t love whispered in secret. This is love out loud, in full color, surrounded by chosen family.” 

From the moment guests walk in, they’ll be immersed in a world where Black queer joy is not only centered but celebrated. And when they walk out? 

“We hope they feel more alive, more hopeful, and more connected to what’s possible,” said Brandyn. 

Hosted at Beaches Tropicana, The Scarlet Vows promises an unforgettable night filled with live performances, giveaways, and vendors. The vibe? Elevated, emotional, and full of bold fashion. The dress code is red — think high glam, full drama, and statement-making looks. 

But beneath the sequins and spotlight is something even deeper: purpose. 

This celebration comes at a time when QTBIPOC communities are facing escalating attacks — politically, socially, and economically. The couple has weathered hardships planning this event too, including being robbed and experiencing sudden venue cancellations. Yet, they’ve persisted — reaching out to community members and aligned brands to co-create something powerful. “Nightlife saved us,” David reflects.

“It gave us safety, friendship, release. This is us giving back. This is joy without apology.” That joy is contagious. Whether you’re a longtime friend or a first-time guest, Scarlet Vows invites everyone to come as they are — whether in a gown, a jockstrap, or both. “Think warmth meets wild,” David smiles. “We want people to cry during the vows and then immediately turn up on the dance floor.” 

What happens after the last dance? “Maybe this turns into something bigger,” he muses. “A recurring event, a documentary, a community tradition. Either way, the impact is already bigger than just one night.” 

And if you’re still on the fence about attending? “You’ll miss the wedding of the year. A celebration of love, culture, and freedom. A ball, a rave, a healing circle, and a Black queer love story all in one,” said Brandyn. “If you’ve never seen what it looks like when we build something just for us — this is your chance.”

Brazilian Jaime Braz Tarallo created a crossdresser studio 16 years ago so that his male clients could put their other identity into practice. He has worked with more than 5,500 people over the last decade.

According to the businessman, the most important thing is that they feel fulfilled to embody the opposite gender. 

“The goal is to be a woman; to feel like a woman,” he says. 

It’s a unique opportunity for men to express their feminine side in secrecy and away from judgment. Braz, who has also been a crossdresser for 25 years, shares his life with his alter ego, Lizz Camargo, an elegant lady in a blonde wig who agreed to talk about her business with the Washington Blade.

Camargo provides much more than a safe place to be transformed. She gives individual advice, offering make-up and costumes so that the experience is complete from start to finish. To ensure confidentiality, she sees clients one at a time and only by prior appointment to avoid encounters between clients when leaving and arriving at the venue. 

“They want to be feminine and made up, and I’m here to help them get their feminization wish fulfilled,” she says.

On the crossdresser studio’s website, the client chooses a package of services, each one covering a number of items and the duration of the experience, along with waxing and some additional services. Make-up and costumes are essential, and the clientele is mostly married men with children who describe themselves as heterosexual, but crossdress in secret.

Once they have chosen their package, they tell Camargo their weight, height, and shoe size, and she, based on her know-how, chooses a few pieces according to their measurements. On average, the client tries on four outfits and decides which one she likes best. If he’s a bear, Camargo says she has tricks to hide the hair on his legs and chest. 

The important thing is to always maintain femininity.

Camargo’s collection includes several costumes (dresses and lingerie), shoes (in men’s sizes), accessories that include gloves and hats, and 72 wigs of all colors to transform any man into a woman. The space has armchairs and a dressing table for makeup, all with a feminine touch. Packages start at $76, with prices gradually increasing according to what is offered.

Discretion is essential in this often misunderstood world, where the first contact is always made by phone. Even going to the studio is a slow process that can take months. Camargo explains her clients are opening up about their intimacy to someone, and this creates insecurity at first. 

“I would say that 80 percent of them arrive at the studio with a lot of apprehension, fear, and anxiety,” she said.

One of Camargo’s clients is Sheilla, who agreed to speak to the Blade as long as her real name was not revealed. For her, the moments as a crossdresser are something unique. 

“When I have the chance to be ‘in femme,’ because I am a convinced crossdresser, I feel fulfilled in my desire to see myself as a woman,” she said, having crossdressed for five years. 

Most of Camargo’s clients are recurrent, some coming to the studio twice a month, others less frequently. She sees around 25 people a month, and foreigners are not uncommon.

“I’ve seen around 15 people from more conservative countries like Portugal, Mexico, and Ireland, where crossdressing is forbidden, and also from Paraguay, Uruguay, Chile, and one person from the United States (Detroit),” she said.

Camargo explained they are people who have come to Brazil for work, and not specifically to dress in the opposite gender.

An outspoken crossdresser like Camargo is something of a rarity; even the outfits they wear are discreet, as if that were the intention. She, however, at least three times a year organizes dinners and cocktail parties at her studio that usually bring together around 50 crossdressers who feel comfortable around other people like her. Camargo four times a year also organizes Queen Cross Night, a party where crossdressers can walk on a catwalk as a team of judges watch them in a kind of beauty pageant.

“The objective is femininity, posture, and elegance — basic requirements — and of course the clothes she is wearing in the contest,” Camargo told the Blade. 

The caterpillar turns into a butterfly

The experienced crossdresser says that most of them start out in childhood, secretly wearing their mother’s or sister’s clothes. As adults, they do it at home when they are alone and often even get rid of the clothes afterwards so that their family doesn’t suspect anything. Contrary to what many people think, they don’t have to be gay but rather have a strong desire to feel like a woman, even if only for a few hours, although Camargo notices a tendency towards bisexuality. 

“I would say that 90 percent are bisexual, even without knowing it or accepting it; some have the desire to be in bed with another man,” she said.

Camargo notes that during the “metamorphosis” process her clients’ posture changes, with a subtle change in voice, way of walking, and behavior, as if the feminine soul were gradually emerging. Unlike gays, lesbians, and transgender people, crossdressers prefer secrecy, as if they were a secret sisterhood; it is not uncommon for Camargo to become a confidante to her clients, who sometimes ask her advice on whether they should reveal the secret to their wives. At this point, she points out to the client that his wife married his masculine side.

One of her oldest clients is 96-years-old, and his wife helped him build his feminine version. He found a way to express himself in the studio after she died five years ago.

Camargo said he looks identical to Queen Elizabeth after his transformation. Although rare, the studio sometimes receives couples where the wife is aware of her husband’s crossdressing side and deals with it well. 

“I see it as a privilege, a cross, with the acceptance and complicity of his wife, makes everything lighter and more interesting for him,” said Camargo.

Of the various package options, three are different. 

In one of them, the crossdresser can stay in the space for one night (wearing a nightgown); in another, she can go on an outing, such as going to a concert or a restaurant as a crossdresser, although it’s not very common. But one of the unique and desired by almost everyone, according to her, is a bridal day. 

“You become a bride, with make-up, false nails, and a wedding dress with a veil, wreath, and bouquet of flowers,” said Camargo. 

The experience, which lasts four and a half hours, costs around $144. Sheilla is one of those who had this experience, which also included photos taken outside.

When the fairy tale ends

The sessions last between three and five hours, depending on the package requested, because the make-up needs to be removed calmly and without a trace. During this process, Camargo often notices a look of sadness when the crossdresser start to come apart; it’s as if the enchantment has come to an end. That’s when the lady becomes a gentleman again, and everything returns to the way it was before.

Camargo can be seen as a visionary. 

In addition to having created an original business in Brazil, she also saw another way to diversify the enterprise for those outside of São Paulo. With this in mind, she travels to other cities and states to carry out a makeover: Bringing clothes, wigs, and shoes in her suitcase. The client in such a case pays for the package and travel expenses. Camargo said she has been to practically every state in Brazil.

Carla, a crossdresser who is another one of Camargo’s clients, lamented the lack of spaces for the crossdresser community.

“There should be more places like this, a lot of people have this desire, but they can’t make it happen,” she said. 

Sheilla suggested something more detailed. 

“It would be interesting to have a place just for us, like a pub or nightclub,” she said.

André Aram is a Brazilian freelance journalist who lives in Rio de Janeiro. He has worked for several media outlets in Brazil and abroad over the last several years. He is passionate about unusual stories and characters.

Long Beach Pride 2025 will take place on May 17 and 18 at Marina Green Park, emphasizing focus on grassroots organizations and local community performers. 

“Long Beach Pride has always been more than just a festival—it’s a movement,” said Elsa Martinez, interim president of LB Pride. “This year, more than ever, we’re celebrating the strength, creativity, and unity of our local community.” 

Martinez also notes that all the ticket sales directly go toward funding on-the-ground resources. 

“As a nonprofit organization, every aspect of the Pride Festival—from ticket sales to vendor partnerships—directly funds our work in the community,” noted Martinez. “This is a festival with purpose.”

As LB Pride amps up for its 42nd annual celebration, the organization has stated that this year marks the return to the roots of Pride. LB Pride stated that they are committed to emphasizing what makes the local community so special and spotlighting local performers, musicians and entertainers. 

The organization has also stated that they are committed to ‘justice, inclusion, and the celebration of queer joy.’ 

“Our strength has always been our solidarity,” said Martinez. “This year’s festival is a reminder of what we can achieve when we lift each other up.”

This year, the main stage will feature a lineup of pop, Hip-hop and Latin talent. 

Performers include HYM the Rapper, George Michael Reborn Tribute, Tori Kay, Jewels Drag Show Extravaganza, Secret Service, Tiancho and music mixes by DJ BSelecta, DJ Icy Ice and DJ 360. 

For updates, tickets, and volunteer opportunities, please visit https://longbeachpride.com and follow @LongBeachPride on social media.

The theme for the parade set to take place on Sunday June 8, at 11 a.m., will fittingly be “Pride Marches On,” and this year’s parade grand marshals will be Niecy Nash-Betts and wife Jessica Betts, Andrew Rannells, and Trino Garcia and Adam Vasquez, who are also known as ‘TrinoxAdam.’

Rannells, a Grammy-winning, two-time Tony-nominated actor celebrated for his work on stage, screen, and television, is this year’s LA Pride Celebrity Grand Marshal. 

“I’m truly honored to be this year’s Celebrity Grand Marshal of LA Pride,” said Rannells. “I don’t take it lightly and I just hope in some small way I can reflect the strength and resilience of the queer community, especially in times like these.”

Rannells made his TV directorial debut with Amazon’s “Modern Love” and is widely recognized for his role as Elijah Krantz on HBO’s “Girls,” which garnered a Critics Choice nomination. He recently appeared on Hulu’s “Welcome to Chippendales” and Showtime’s “Black Monday,” earning him yet another Critics Choice nomination. Rannells is also an author, director and Broadway actor. 

Nash-Betts, one-half of this years Vanguard Marshals, is a multi-talented Emmy Award-winning actress, producer and director who has captivated audiences on many projects across the big screens. Soon, she will be making a big appearance starring opposite Kim Kardashian, Naomi Watts, Sarah Paulson, Teyana Taylor and Glenn Close, in Ryan Murphy’s “All’s Fair” Hulu TV series about an all-female legal firm. 

Chicago native Betts will join her wife Nash-Betts as the other half of this years Vanguard Grand Marshal’s of the parade. Betts is an acclaimed singer-songwriter known for her original electric and acoustic rock and soul music. The two have been married since 2020 and in 2022, they made history as the first same-sex couple to grace the cover of Essence magazine, receiving a nomination for a GLAAD Media Award.

“We are thrilled to have Niecy Nash and Jessica Betts as this year’s Vanguard Grand Marshals,” said Gloria Bigelow, CSW board member. “As individuals and as a couple, they exemplify the beauty of living authentically and embracing love in all its forms. Their presence serves as a shining example for our community, reminding us to celebrate who we are, love fiercely and never back down from our Pride.”

TrinoxAdam will be this years Community Grand Marshals. The two are a loving gay couple who have dazzled the queer, Latin community with their content showcasing how they reclaim the cholo, or ‘xolo’ identities. They went viral on social media after sharing a romantic kiss on a bridge overlooking the 110 Freeway in Los Angeles. Now famous on social media, the two make content about their love, challenging traditional perceptions of masculinity, sexuality and Chicano culture. 

“Pride is about loving yourself and accepting yourself for who you truly are,” said Trino Garcia and Adam Vasquez. “Being this year’s LA Pride’s Community Grand Marshals is the biggest honor and our greatest accomplishment, knowing we’ve made an impact and helped people find acceptance within themselves and finally feel the true meaning of Pride.”

This year, the parade will also pay tribute to the city’s first responders, relief organizations, agencies, officials and others who stepped up during the fires that devastated Altadena and Pacific Palisades, in a special “Heroes of the Wildfires” section in the lineup. 

Los Angeles County Fire Department marches in the 2024 LA Pride Parade. (Photo courtesy of LA Pride)

“This year LA Pride marks a pivotal moment for both the Los Angeles and LGBTQ communities,” said Gerald Garth, CSW board president. “Despite facing unimaginable challenges, our community has always emerged stronger. This year’s theme, ‘Pride Marches On,’ symbolizes the strength of our community, and no matter the fire, hate or fear, Pride will always forge ahead. We look forward to embodying this spirit while celebrating resilience, hope and togetherness.”

The parade will be hosted by “Good Morning America” Saturday and Sunday co-anchor and ABC News transportation correspondent Gio Benitez and “ABC7 Eyewitness News” anchors Ellen Leyva and Coleen Sullivan. 

After the Parade, LA Pride will host LA Pride Village on Hollywood Boulevard. Now in its fourth year, this free street festival will feature programming on two stages, welcome over 80 booths with local vendors and nonprofits, dozens of sponsor activations, giveaways, games, scores of food trucks, and two 21+ full-service bars.

For the third year in a row, LA Pride will also be featuring “Ballroom Battle,” the voguing competition created by New York City’s Black and Brown LGBTQ+ communities made famous by the documentary, “Paris is Burning,” Madonna, and the FX show “Pose.” LA’s premiere ballroom houses such as House of Miyake Mugler, House of Ninja, and House of Gorgeous Gucci will compete in front of celebrity judges, including Margaret Cho, who will also be in the parade, riding with longtime LA Pride alumni Project Angel Food.

A curated art exhibition called “Bring the T” will feature works in multiple media by trans artists that represent and explore themes around trans discrimination and erasure but also activism, determination and fearlessness.

The parade is set to broadcast live on Sunday, June 8, from 11 a.m. to 1 p.m. PDT on ABC7/KABC-TV Los Angeles. 

The live broadcast will include comprehensive coverage from ABC7 news reporters David González, Sophie Flay and Kevin Ozebek, who will be reporting directly from the parade route, capturing all the festivities.