Homoerotic Archaeology: July 2026

Friday, July 3, 2026

In Touch (July 1989)

In 1958, a small collection of gay men in New Orleans formed the Krewe of Yuga, a social club that hosted balls in private homes as safe spaces for homosexuals to participate in the Mardi Gras festivities without fear of persecution. Their balls became so popular that, by 1960, they rented a location in the Metairie suburb and, as the size of the event grew, so did public attention, prompting a police raid in 1962 which arrested nearly 100 people. With the names of these men published in the local newspapers and many losing their jobs, the Krewe of Yuga dismantled; however, it was not the only gay-formed krewe. In 1961, the Krewe of Petronius was established and held their balls in the neighboring town of Chalmette and, in 1979, a group of lesbians founded the Krewe of Ishtar and hosted their own parade in response to the cancellation of Mardi Gras due to policed strikes. Although the Krewe of Ishtar split up in 1986, the Krewe of Petronius still exists today. By the publication of this July 1989 issue of In Touch, the prejudices which kept the gay-ran kewes of the 1950s and 1960s from participating in major Mardi Gras festivities had waned, allowing for the pictures in this periodical. Also featured in this issue are photos of models David Dabello, Tim Gilson, Tedd Long, and Anthony Velez. NOTE: THIS PARTICULAR ISSUE WAS FOUND INCOMPLETE AMONG THE BOXES OF MAGAZINES; HENCE, ITS SPARSE PRESENTATION.

What is Homoerotic Archaeology?

In 2016, I discovered several discarded boxes at an estate sale. Under their flimsy flaps were hundreds of well-worn issues of homoerotic magazines from the 1970s, 1980s, and 1990s. I purchased them out of mild intrigue and, as I perused their pages, I was startled to realize that something commonly disregarded as pornographic smut earnestly chronicled the evolution of gay culture: the social and sexual liberation of the 1970s, the crushing devastation from AIDS during the 1980s, and the gradual strengthening of the community in the 1990s. As a gay man, I was touched by the subtle narrative these publications told. As a historian, I was motivated to digitally preserve their content. And, as an educator, I was driven to create a platform to share that information freely with others interested in the progression of gay society. Homoerotic Archaeology is that venue. Here you will find the advertisements, articles, short stories, and (of course) pictures found in these magazines lovingly preserved and presented for future generations of gay men to enjoy and study.

Why Preserve Homoerotica?

As early as the 1970s, scholars such as June Rook have stressed the need to preserve homosexual history in an effort to combat repression and establish a cultural background for future generations. Much of the preservation process admirably focuses on the substantial works of homosexual artists and thinkers; however, it sadly ignores other elements quintessential to the community’s history, particularly homoerotica. Although frequently labeled obscene filth, homoerotica has, just like the significant creations of artists and thinkers, been a prevalent part of the group’s culture and has played an integral role in shaping identities and perceptions (consider how influential Tom of Finland’s hypermasculinity has been in molding the body ideals of modern gay men). Due to this factor, the conservation of homoerotica is just as essential as the preservation of major artistic and theoretical homosexual works.