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Stuff About Me You Didn’t Even Realize You Wanted to Know July 31st 2005 Unlike the last blog I posted, this one won’t be written with any chronological order. I expect that this “exciting new format” will continue for the rest of the year. I probably won’t be able to post entries of such impressive vertical dimensions for much longer, either, due to academic demands. In summary, you will experience a slow but steady decline in the quality and quantity of my wr ... read more
Oceania » Australia » Western Australia » Perth Aboriginal settlers arrived on the continent from Southeast Asia about 40,000 years before the first Europeans began exploration in the 17th century. No formal territorial claims were made until 1770, when Capt. James COOK took possession in the name... ... read more
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By Benoit Denizet-Lewis ·

5/15/2006, 3:42 p.m.


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Boys flocked to the three-story, wood-shingled house on Mountain Avenue in Revere for the teenage version of the Holy Grail: an endless supply of beer and weed. Being drunk and stoned made everything-from the air hockey to the movie watching-significantly more enjoyable. There was also money to be had. The pocket cash came from the local men, who especially liked it when the local boys (hustlers, gay teens, straight teens) lounged around the house with their shirts off.
There was also sex. The boys had sex with each other. The boys had sex with the men. All of this was done quietly, because neighbors would later say that they didn't see or hear anything unusual coming from the house. There were no naked boys loitering in the doorway, no drunken men stumbling in the back yard, no obvious signs of depravity. It was a normal house, the neighbors thought, until they learned that it wasn't.
In June 1977, police arrested the house's owner and announced that it was the national headquarters of a sordid, pornographic sex ring. It was a stretch to call it a “ring,” but Suffolk County District Attorney Garrett Byrne declared that the arrests were just “the tip of the iceberg.” There had to be other perverted people in other wood-shingled houses. And Byrne had a way to catch them: A hotline people could call with anonymous tips about molesters.
In fact, man-boy relationships had been flourishing-not particularly secretly-for years in Revere. Revere Beach, on the eastern fringes of this working-class city, was a notorious cruising ground for men and boys. “It's surprising that no one has stumbled onto a 'sex ring' in Revere before this,” Frank Rose wrote in a 1978 Village Voice piece about the scandal.
Everybody was talking about the case, which led to the indictments of 24 men. During an interview on a Boston television station, poet and outspoken boy-lover Allen Ginsberg joked about the scandal. “I had sex when I was 8 with a man in the back of my grandfather's candy store in Revere, and I turned out okay,” Ginsberg declared before being hurried off-stage as the station cut to a commercial.
That moment aside, there was little to chuckle about that year for gays in general, and men who liked boys in particular. In Florida, beauty queen Anita Bryant was pushing her “Save Our Children” campaign, spearheading the repeal of budding gay-rights ordinances. In Toronto, police raided the city's gay newspaper after it published an article entitled “Men Loving Boys Loving Men.” From coast to coast, states began enacting tougher laws against child pornography, alluding to the need to protect children from the clutches of homosexual adults.
Staffers at Fag Rag, a now-defunct Boston-based radical gay paper, decided to fight back. They formed a committee to defend the suspects in Revere and rally against police harassment. Two groups emerged from that committee. One, the Gay & Lesbian Advocates & Defenders, is still a respected legal organization. The other, the North American Man/Boy Love Association, would soon become the most despised group of men in America.
Two boy-lovers sit at a small table in a boston coffee shop. “Everyone's telling me not to talk to you,” says one, a gray-haired, 62-year-old NAMBLA founder who goes by the pseudonym Socrates. “I mean, really, what's the point? It may be naive to think that an article that is really honest about NAMBLA can be published in any major magazine in America. We are the poison group. This is the poison story.”
It's a story that began unremarkably enough. In 1978, NAMBLA was just another oddball sexual group proposing another oddball, radical philosophy: Kids should have more rights, particularly the right to have sex with whomever they please. Age should not be a consideration in anything, especially sex and love, and age-of-consent laws should be repealed. It was a more permissive time, a time before AIDS, and during NAMBLA's infancy in Boston (it would later move its headquarters to New York), the group enjoyed the support of a vocal minority in the gay community, who believed that attacks on boy-lovers were veiled attacks on all homosexuals. To NAMBLA's greater surprise, it found that even many straight people were willing to discuss adult-youth relationships without resorting to name calling and finger wagging.
“The '70s were an incredible time,” says Socrates. “We were at a time when things were changing, when our voices could be heard. We began to believe the rhetoric that the revolution was coming, that we were going to create a free society.”
They could not have been more wrong. Twenty-two years after forming in the Community Church of Boston, NAMBLA finds itself close to extinction. It has achieved nothing except brand recognition. Its members live in fear, victims in their own minds, captives of their political blunders, their misreading of popular sentiment, and a sustained, multi-pronged attack from right-wingers, feminists, homophobes, gays, abuse survivors, police, politicians, and the media.
“Today, we are seen as worse than murderers,” says long-time NAMBLA member Bill Andriette, who sits, unshaven and shoulders hunched, across the table from Socrates. Andriette joined NAMBLA in 1981, when he was 15. “But if I was 15 today, I don't think I would join NAMBLA. NAMBLA itself has become pretty irrelevant, except as a symbol invoked by its enemies.”
And there are plenty of those-particularly in Boston. The 1997 murder of 10-year-old Cambridge boy Jeffrey Curley by two men, one a NAMBLA member, and the Curley family's subsequent wrongful death lawsuit against the organization, have stoked popular outrage. While many legal experts describe the Curley lawsuit's prospects as slim, it is another offensive against a group that has spent most of its time defending itself. “That case is probably going to break our back, even if we win, which we will,” says Socrates. “Out of the closet since 1979, today we must hide again in America.”
Could NAMBLA's founders have had any idea that they would become America's symbol of organized depravity? That a group founded mostly by eccentric, boy-loving leftists would come to be considered Public Enemy Number One in the nation's battle against child sexual abuse?
“Never mind the fact that NAMBLA has never been a very large or influential organization,” says Philip Jenkins, a professor of history and religious studies at Pennsylvania State University and the author of Moral Panic: Changing Concepts of the Child Molester in Modern America. “But it fit our need then, and still does today, to think of child molesters as being part of an immense, vast, powerful conspiracy that moves in elite circles. NAMBLA has become the acceptable symbol to blame for a lot of what has gone wrong morally in America over the last 20 years.”
For its part, the organization has tried to point out the hypocrisy of its critics. Americans, NAMBLA argues, go to remarkable lengths to pretend that kids aren't sexual, even as they promote youth sexuality in music, films, beauty pageants, and advertising. Still, if NAMBLA had any chance at even counterculture legitimacy, it wasn't going to achieve it by convincing Americans of their supposed hypocrisy. It would succeed only as a passenger on the bandwagon of gay liberation, which long tolerated (and, in fact, celebrated) the inclusion of outcasts and deviants. While NAMBLA's founders never expected the mainstream gay movement to be as radical as they were, they also never expected gay culture to shed its pre-AIDS sexual radicalism and ditch boy-lovers in the name of mainstream legitimacy.
Meanwhile, NAMBLA and its members made a series of perplexing, misguided, and irrational political choices. Theirs is the story of a small group of unapologetic radicals who badly overestimated both the inclusiveness of gay liberation and the breadth of the sexual revolution.
David (not his real name) is a 62-year-old cab driver who likes, among other demographic groups, teenage boys. More than anything, though, he likes to be left alone to sit on the couch in the cozy, carpeted living room of his San Francisco apartment, where he can watch Monday night football on mute while listening to classical music on high. Today, he's also talking about how it feels to receive telephone calls like this one: “Hey, fuck you and all your NAMBLA friends! You fuck little boys up the ass! I'm going to find out where you live, and I'm going to kill you. I'm going to bash your skull in with a baseball bat!”
That call, which he reported to police, is one of several he has received since anti-pedophile crusader Mike Echols posted David's name, address, and phone number, and those of about 80 other suspected NAMBLA members (David insists he's not a member and doesn't act on his attraction to teenagers), on Echols' anti-NAMBLA Web site.
In small towns and big cities, suspected NAMBLA members are being warned to stay the hell away from kids. In New Mexico, a suspected member had his tires slashed and the word “pedophile” graffitied on his truck. In San Francisco, an 82-year-old former NAMBLA member got a death threat at his nursing home. In European countries, angry mobs have staked out the homes of men convicted of sex crimes with minors, calling for nothing less than public lynchings.
“It's a bad time to be a pedophile, and an even worse time to be a NAMBLA member,” says Tim Painter, an inspector on the district attorney's child sex abuse unit in Alameda County, California. He has worked on several cases involving NAMBLA members. “NAMBLA has done more good for those who want to stop them than they have for themselves. What NAMBLA has done is put a face to the enemy.”
These days, NAMBLA's face fronts for little more than a publishing collective and several hundred scared, paranoid members. There are no more annual conventions, no more public appearances, no more city chapters, no more NAMBLA contingents in gay-pride marches, no more eager new recruits. Times are so bad, in fact, that most NAMBLA members would just as soon not talk about them. Of the 50 members (or suspected members) contacted by phone, mail, or e-mail for this story, only a handful agreed to talk. Others wrote responses like these:
“I'm under court order not to have anything to do with NAMBLA, so I would appreciate it if you didn't send me anything else, or I could get in a whole heap of trouble.”
“I got your letter today. . . . I would imagine we will want to use encryption to e-mail each other as it is easy for someone to read our e-mail. I do not know how to use encryption. You will have to instruct me.”
Encryption? The need for silence and pseudonyms is particularly agonizing to NAMBLA's founders, who have historically been open about their attraction to boys. Only seconds after sitting down at an Upper West Side restaurant in New York, “Steve,” a NAMBLA founder who asks that his real name not be used, says: “I absolutely hate having to be not up front. I find this very painful. But I think the climate has really gotten bad, and I have no doubt that I would be fired from my job if it came out that I was a NAMBLA member. What's so sad is that it didn't used to be this way. We used to celebrate our lives.”
That was before NAMBLA began its baffling pattern of self-destruction. The group, somehow unaware, or unconcerned, that police might want to infiltrate its meetings, unwittingly voted undercover law-enforcement officials to its steering committee. “Working against NAMBLA members is like stealing candy from a baby, only easier,” says Echols, seated at a seafood restaurant in Dallas and never failing to plug his two true-crime books about child sex abuse (Brother Tony's Boys, I Know My First Name Is Steven). He says he personally infiltrated several NAMBLA meetings and also got his hands on the group's “top-secret” membership list.
Perhaps hoping to improve their image, several NAMBLA members cooperated with the making of a 1994 documentary about them, Chicken Hawk: Men Who Love Boys. It was a rare chance to show the world that they weren't nearly as despicable as people made them out to be. Typically, NAMBLA blew that chance. Several members came off as unhappy, childlike, nerdy, predatory, even delusional. The film's undisputed star is long-time NAMBLA member Leland Stevenson, a 55-year-old former Mormon missionary who is seen chatting up boys at shopping mall pay phones, interpreting their aloofness and resistance as flirtation and saying things like “Okay, that will be our little secret.”
If NAMBLA members were bad at security and public relations, they were even worse at staying out of jail. Members (and those “with NAMBLA ties,” as prosecutors and the media described them) were arrested for possession of and distribution of child pornography, statutory rape, and molestation. In 1989, at least one NAMBLA member was arrested in Thailand after police said he was running an orphanage that served as a front for child prostitution. (NAMBLA member Bill Andriette insists the organization had no knowledge of the purported orphanage, a claim police reject.)
Arguably most damaging to NAMBLA, though, was its refusal to change its position calling for the repeal of all age-of-consent laws, despite the argument made by a vocal minority of members that such a stance-with its implication, sometimes stated and sometimes not, that a prepubescent child can consent to sex-was political suicide.
“I have been trying to convince the NAMBLA people for years that they should argue for an age of 14 or 15, something that people could see as a little more reasonable,” says William A. Percy, a professor of history at UMass/Boston and the author of Pederasty and Pedagogy in Archaic Greece. “But they're a small group of inbred and fanatical ideologues. They only talk to each other. They won't listen to ideas of compromise.”
They also failed, for the most part, to attract boys to their cause. While an occasional voice seconds NAMBLA's outrage over age-of-consent laws (“They are just one of the countless ways we discriminate against gay people and treat teenagers like second-class citizens,” says Mike Glatze, an editor at Young Gay America, an Internet magazine for young gay men and women), the question is clear: Just where is the army of boys backing NAMBLA and fighting for the rights of teens to have sex with whomever they wish? The short answer is that there is no army. The North American Man/Boy Love Association is, and always has been, remarkably short on boys.
“I am an ethical man,” says Socrates, sitting in the kitchen of his modest Boston home, next to several framed pictures of former teenage lovers. “I never hurt or manipulated the boys who have been my lovers. And they were my friends, not just my lovers. They are all part of what I consider my family.”
The first was James Dubro, now a Canadian crime writer and documentary filmmaker. In 1961, Dubro was an openly gay, sexually active 14-year-old living on Beacon Hill, and Socrates was a 22-year-old college student just coming to terms with his attraction to boys. The pair met in a Charles Street coffee shop, where Dubro stopped every day after school to sell copies of the Boston Record-American.
“[He] chatted me up and offered to buy the five or so papers I had left,” Dubro recalls. Socrates took the teen back to his college dorm room, where the pair had the first of many sexual encounters and began a friendship that continues to this day. “[Socrates] is extremely loyal to the boys he has had relationships with,” says Dubro. “And a lot of the boys could not have survived without his assistance. To my personal knowledge, he has never abused anyone — and is, if anything, too trusting and self denying to a fault.”
Socrates is attracted primarily to teenagers 14 and older, and men in their early twenties. He is the legal adoptive father of one of his former lovers, considers himself a surrogate father to another eight, and says that about 30 young men have lived with him at one point or another. Socrates travels often to meet with his three current teenage lovers in a foreign country (all three are at least 18, he says). “Today, it's too dangerous in America,” he says.
That danger has sent some NAMBLA members, and many boy lovers, running to Internet boy-love communities, where men of all ages post tortured poetry about their 10-year-old neighbors, debate the best place to take a 13-year-old on a date (WWF wrestling matches, toy stores), and share advice about how to charm unsuspecting mothers.
Many of NAMBLA's founders and key members insist that they now avoid sexual relationships with underage boys. Chris Farrell, a long-time NAMBLA member, made that decision after serving four years in prison in the early 1990s for sodomy with three boys, ages 15 and 16. “For me, contact with young people was not only a means of sexual satisfaction, but an enormous and important part of my broader social relationships,” Farrell says, standing in the cluttered Manhattan office of his mail-order book and video company. “But to have those relationships so severely truncated is a difficult thing. And it's so hard to stomach. For years, in many societies, my love for boys was valued.”
That hasn't been the case since the early 1980s, when America discovered, with much media sensation, that its day care centers seemed to be run by perverted Satanists. There were convoluted tales of children being flown to cult-like churches, where they were raped and videotaped by chanting, mask-wearing preschool teachers. While abuse did occur in some cases, these stories were often as unbelievable as they were wrong.
A decade later, the discovery of the Internet as a powerful and very real tool for the sexual abuse of children only served to heighten national anxiety over child sexual abuse, making it nearly impossible for anyone-least of all, NAMBLA-to engage the country in a discussion
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