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Lavender Mass and the art of serious parody in protest
Part 3 of our series on the history of LGBTQ religion in D.C.
(Editor’s note: Although there has been considerable scholarship focused on LGBTQ community and advocacy in D.C., there is a deficit of scholarship focused on LGBTQ religion in the area. Religion plays an important role in LGBTQ advocacy movements, through queer-affirming ministers and communities, along with queer-phobic churches in the city. This is the final installment of a three-part series exploring the history of religion and LGBTQ advocacy in Washington, D.C. Visit our website for the previous installments.)
Six sisters gathered not so quietly in Marion Park, Washington, D.C. on Saturday, October 8, 2022. As the first sounds of the Women’s March rang out two blocks away at 11 am, the Sisters passed out candles to say Mass on the grass. It was their fifth annual Lavender Mass, but this year’s event in particular told an interesting story of religious reclamation, reimagining a meaningful ritual from an institution that seeks to devalue and oppress queer people.
The D.C. Sisters are a chapter of the Sisters of Perpetual Indulgence, an organization of “drag nuns” ministering to LGBTQ+ and other marginalized communities. What first began as satire on Easter Sunday 1979 when queer men borrowed and wore habits from a production of The Sound of Music became a national organization; the D.C. chapter came about relatively late, receiving approval from the United Nuns Privy Council in April 2016. The D.C. Sisters raise money and contribute to organizations focused on underserved communities in their area, such as Moveable Feast and Trans Lifeline, much like Anglican and Catholic women religious orders.
As Sister Ray Dee O’Active explained, “we tend to say we raise funds, fun, and hell. I love all three. Thousands of dollars for local LGBTQ groups. Pure joy at Pride parades when we greet the next generation of activists. And blatant response to homophobia and transphobia by protest after protest.” The Lavender Mass held on October 8th embodied their response to transphobia both inside and outside pro-choice groups, specifically how the overturn of Roe v. Wade in June 2022 intimately affects members of the LGBTQ+ community.
As a little history about the Mass, Sister Mary Full O’Rage, shown wearing a short red dress and crimson coronet and veil in the photo above developed the Lavender Mass as a “counterpart” or “counter narrative” to the Red Mass, a Catholic Mass held the first Sunday of October in honor Catholics in positions of civil authority, like the Supreme Court Justices. The plan was to celebrate this year’s Lavender Mas on October 1st at the Nuns of the Battlefield Memorial, located right across the street from the Cathedral of St. Matthew the Apostle, where many Supreme Court Justices attend the Red Mass every year.
As Sister Mary explained, this year “it was intended to be a direct protest of the actions of the Supreme Court, in significant measure their overturning of reproductive rights.”
Unfortunately, the October 1st event was canceled due to heavy rain and postponed to October 8th at the recommendation of Sister Ruth Lisque-Hunt and Sister Joy! Totheworld. The focus of the Women’s March this year aligned with the focus of the Lavender Mass—reproductive rights—and this cause, Sister Mary explained, “drove us to plan our Lavender Mass as a true counter-ritual and protest of the Supreme Court of who we expected to attend the Red Mass,” and who were protested in large at the Women’s March.
The “Lavender Mass was something that we could adopt for ourselves,” Sister Mary spoke about past events. The first two Masses took place at the Lutheran Church of the Reformation, right around the corner from the Supreme Court. The second Mass, as Sister Mary explained, celebrated Justice Ruth Bader Ginsburg; “we canonized her.” Canonization of saints in the Catholic Church also takes place during a Mass, a Papal Mass in particular.
During the COVID-19 pandemic, the Sisters moved the Mass outside for safety, and the third and fourth Masses were celebrated at the Nuns of the Battlefield Memorial. “It celebrates nuns, and we are nuns, psycho-clown nuns,” Sister Mary chuckled, “but we are nuns.” After the Mass, the Sisters would gather at a LGBTQ+ safe space or protest at the Catholic Church or Supreme Court. Although they often serve as “sister security” at local events, working to keep queer community members safe according to Sister Amore Fagellare, the Lavender Mass is not widely publicly advertised, out of concern for their own.
On October 8th, nine people gathered on the grass in a circle—six sisters, myself, and two people who were close with professed members—as Sister Mary called us to assemble before leading us all in chanting the chorus to Sister Sledge’s 1979 classic song “We Are Family.”
Next, novice Sister Sybil Liberties set a sacred space, whereby Sister Ruth and Sister Tearyn Upinjustice walked in a circle behind us, unspooling pink and blue ribbons to tie us together as a group. As Sister Sybil explained, “we surround this sacred space in protection and sanctify it with color,” pink for the choice to become a parent and blue for the freedom to choose not to be a parent but also as Sybil elaboration, in recognition of “the broad gender spectrum of people with the ability to become pregnant.” This intentional act was sought to fight transphobia within the fight for reproductive rights.
After singing Lesley Gore’s 1963 song “You Don’t Own Me,” six speakers began the ritual for reproductive rights. Holding out our wax plastic candles, Sister Sybil explained that each speaker would describe a story or reality connected to reproductive rights, and “as I light a series of candles for the different paths we have taken, if you recognize yourself in one of these prayers, I invite you to put your hand over your heart, wherever you are, and know that you are not alone – there is someone else in this gathered community holding their hand over their heart too.”
The Sisters went around the circle lighting a candle for those whose stories include the choice to end a pregnancy; those whose include the unwanted loss of a pregnancy or struggles with fertility; those whose include the choice to give birth, raise or adopt a child; those whose include the choice not to conceive a child, to undergo forced choice, or with no choice at all; those who have encountered violence where there “should have been tenderness and care;” and those whose reproductive stories are still being written today.
After each reading, the group spoke together, “may the beginnings and endings in our stories be held in unconditional love and acceptance,” recalling the Prayer of the Faithful or General Intercessions at Catholic Masswhere congregations respond “Lord, hear our prayer” to each petition. Sister Sybil closed out the ritual as Sister Mary cut the blue and pink ribbons between each person, creating small segments they could take away with them and tie to their garments before walking to the Women’s March. The Sisters gathered their signs, drums, and horns before walking to Folger Park together into the crowd of protestors.
At first glance, the Lavender Mass may appear like religious appropriation, just as the Sisters themselves sometimes look to outsiders. They model themselves after Angelican and Catholic women religious, in dress—they actively refer to their clothing as “habits,” their organization—members must also go through aspirant, postulant, and novice stages to be fully professed and they maintain a hierarchical authority, and in action. Like white and black habits, the Sisters all wear white faces to create a unified image and colorful coronets, varying veil color based on professed stage. Sister Allie Lewya explained at their September 2022 meeting, “something about the veils gives us a lot of authority that is undue,” but as the Sisters reinforced at the Women’s March, they are not cosplayers nor customers, rather committed clergy.
As such, the Sisters see their existence within the liminal spaces between satire, appropriation, and reimagination, instead reclaiming the basis of religious rituals to counter the power holders of this tradition, namely, to counter the Catholic Church and how it celebrates those in positions of authority who restrict reproductive rights. Similarly, the Lavender Mass is modeled after a Catholic or Anglican Mass. It has an intention, namely reproductive rights, a call to assemble, setting of a sacred space, song, chant, and prayer requests. It even uses religious terminology; each section of the Mass is ended with a “may it be/Amen/Awen/Ashay/aho.”
While this ritual—the Lavender Mass—appropriates a religious ritual of the Catholic Church and Anglican Church, this religious appropriation is necessitated by exclusion and queerphobia. As David Ford explains in Queer Psychology, many queer individuals retain a strong connection to their faith communities even though they have experienced trauma from these same communities. Jodi O’Brien builds on this, characterizing Christian religious institutions as spaces of personal meaning making and oppression. This essay further argues that the fact this ritual is adopted and reimagined by a community that the dominant ritual holder—the Catholic Church—oppressed and marginalized, means that it is not religious appropriation at all.
Religious appropriation, as highlighted in Liz Bucar’s recent book, Stealing My Religion (2022), is the acquisition or use of religious traditions, rituals, or objects without a full understanding of the community for which they hold meaning. The Sisters, however, fully understand the implications of calling themselves sisters and the connotations of performing a ritual they call a “Mass” as women religious, a group that do not have this authority in the Catholic Church. It is the reclamation of a tradition that the Sisters of Perpetual Indulgence understand because some were or are part of the Catholic Church.
Some sisters still seek out spiritual meaning, but all also recognize that the Catholic Church itself is an institution that hinders their sisters’ access and actively spreads homophobia and transphobia to this day. As such, through the Lavender Mass, the sisters have reclaimed the Mass as a tool of rebellion in support of queer identity.
Just as the Sisters recognize the meaning and power of the ritual of a Mass, along with the connotations of being a sister, the Lavender Mass fulfilled its purpose as a ritual of intention just as the Sisters fulfill public servants. “As a sister,” Sister Ruth dissected, “as someone who identifies as a drag nun, it perplexes people, but when you get the nitty gritty, we serve a similar purpose, to heal a community, to provide support to a community, to love a community that has not been loved historically in the ways that it should be loved.
The Sisters’ intentionality in recognizing and upholding the role of a woman religious in their work has been well documented as a serious parody for the intention of queer activism by Melissa Wilcox. The Lavender Mass is a form of serious parody, as Wilcox posits in the book: Queer Nuns: Religion, Activism, and Serious Parody(2018). The Mass both challenges the queerphobia of the Catholic Church while also reinforcing the legitimacy of this ritual as a Mass. The Sisters argue that although they would traditionally be excluded from religious leadership in the Catholic Church, they can perform a Mass. In doing so, they challenge the role that women religious play in the Catholic Church as a whole and the power dynamics that exclude queer communities from living authentically within the Church.
By reclaiming a tradition from a religious institution that actively excludes and traumatizes the LGBTQ+ community, the Lavender Mass is a form of religious reclamation in which an oppressed community cultivates queer religious meaning, reclaims a tradition from which they are excluded, and uses it to fuel queer activism (the fight for reproductive rights). This essay argues that the Lavender Mass goes one step further than serious parody. While the Sisters employ serious parody in their religious and activist roles, the Lavender Mass is the active reclamation of a religious tradition for both spiritual and activist ends.
Using the celebration of the Mass as it was intended, just within a different lens for a different purpose, this essay argues, is religious reclamation. As a collection of Austrian and Aotearoan scholars explored most recently in a chapter on acculturation and decolonization, reclamation is associated with the reassertion and ownership of tangibles: of rituals, traditions, objects, and land. The meaning of the Lavender Mass comes not only from the Sisters’ understanding of women religious as a social and religious role but rather from the reclamation of a physical ritual—a Mass—that has specific religious or spiritual meaning for the Sisters.
When asked why it was important to call this ritual a “Mass,” Sister Mary explained: “I think we wanted to have something that denoted a ritual, that was for those who know, that the name signifies that it was a counter-protest. And you know, many of the sisters grew up with faith, not all of them Catholics but some, so I think ‘Mass’ was a name that resonated for many of us.”
As Sister Ray said, “my faith as a queer person tends to ostracize me but the Sisters bring the imagery and language of faith right into the middle of the LGBTQ world.” This Lavender Mass, although only attended and experienced by a few of the Women’s March protests, lived up to its goal as “a form of protest that is hopefully very loud,” as Sister Millie Taint advertised in the Sisters’ September 2022 chapter meeting. It brought religious imagery and language of faith to a march for reproductive rights, using a recognized model of ritual to empower protestors.
The Lavender Mass this year, as always, was an act of rebellion, but by situating itself before the Women’s March and focusing its intention for reproductive rights, the Sisters’ reclaimed a religious ritual from a system of authority which actively oppressed LGBTQ+ peoples and those with the ability to become pregnant, namely the Catholic Church, and for harnessing it for personal, political, and spiritual power. In essence, it modelled a system of religious reclamation, by which a marginalized community takes up a religious ritual to make its own meaning and oppose the religious institution that seeks to exclude the community from ritual participation.
Emma Cieslik will be presenting on LGBTQ+ Religion in the Capital at the DC History Conference on Friday, April 6th. She is working with a DC History Fellow to establish a roundtable committed to recording and preserving this vital history. If you have any information about these histories, please reach out to Emma Cieslik at [email protected] or the Rainbow History Project at [email protected].
a&e features
D.C. LGBTQ sports bar Pitchers listed for sale
Move follows months of challenges for local businesses in wake of Trump actions
A Santa Monica, Calif.-based commercial real estate company called Zacuto Group has released a 20-page online brochure announcing the sale of the D.C. LGBTQ sports bar Pitchers and its adjoining lesbian bar A League of Her Own.
The brochure does not disclose the sale price, and Pitchers owner David Perruzza told the Washington Blade he prefers to hold off on talking about his plans to sell the business at this time.
He said the sale price will be disclosed to “those who are interested.”
“Matthew Luchs and Matt Ambrose of the Zacuto Group have been selected to exclusively market for sale Pitchers D.C., located at 2317 18th Street, NW in Washington, D.C located in the vibrant and nightlife Adams Morgan neighborhood,” the sales brochure states.
“Since opening its doors in 2018, Pitchers has quickly become the largest and most prominent LGBTQ+ bar in Washington, D.C., serving as a cornerstone of D.C.’s modern queer nightlife scene,” it says, adding, “The 10,000+ SF building designed as a large-scale inclusive LGBTQ+ sports bar and social hub, offering a welcoming environment for the entire community.”
It points out that the Pitchers building, which has two years remaining on its lease and has a five-year renewal option, is a multi-level venue that features five bar areas, “indoor and outdoor seating, and multiple patios, creating a dynamic and flexible layout that supports a wide range of events and high customer volume.”
“Pitchers D.C. is also home to A League of Her Own, the only dedicated lesbian bar in Washington, D.C., further strengthening its role as a vital and inclusive community space at a time when such venues are increasingly rare nationwide,” the brochure says.
Zacuto Group sales agent Luchs, who serves as the company’s senior vice president, did not immediately respond to a phone message left by the Blade seeking further information, including the sale price.
News of Perruzza’s decision to sell Pitchers and A League of Her Own follows his Facebook postings last fall saying Pitchers, like other bars in D.C., was adversely impacted by the Trump administration’s deployment of National Guard soldiers on D.C. streets
In an Oct. 10 Facebook post, Perruzza said he was facing, “probably the worst economy I have seen in a while and everyone in D.C. is dealing with the Trump drama.” He told the Blade in a Nov. 10 interview that Pitchers continued to draw a large customer base, but patrons were not spending as much on drinks.
The Zacuto Group sales brochure says Pitchers currently provides a “rare combination of scale, multiple bars, inclusivity, and established reputation that provides a unique investment opportunity for any buyer seeking a long-term asset with a loyal and consistent customer base,” suggesting that, similar to other D.C. LGBTQ bars, business has returned to normal with less impact from the Trump related issues.
The sales brochure can be accessed here.
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Alexander Skarsgård describes ‘Pillion’ in 3 words: lube, sweat, leather
Highly anticipated film a refreshingly loving look at Dom-sub life
Whether you’ve seen him in popular HBO series like “True Blood,” “Succession,” or “Big Little Lies,” the dynamic Swedish actor Alexander Skarsgård has that smoldering gaze that immediately draws viewers in.
Following in the footsteps of his father Stellan, (who just won the Golden Globe for “Sentimental Value”) the Golden Globe, Emmy, and SAG winner Skarsgård continues to be an actor who is fearless in the roles he takes on.
That courageousness is evident in Skarsgård’s latest film, the BDSM black comedy “Pillion,”which he also executive produces. He plays Ray, the handsome, hyper-dominant leader of a gay bike gang. The film was written and directed by Harry Lighton, and is based on the 2020 novel “Box Hill,” by Adam Mars-Jones.
“This was a small film by a first time filmmaker and it wasn’t financed when I read it,” Skarsgård told journalists at a recent awards news conference. “And I felt that, if I could help in any small way of getting it financed, I wanted to, because I thought it was such an incredible screenplay and I believe in Harry Lighton so much as a filmmaker. And it felt tonally unlike anything I’d ever read. It was such an exciting, surprising read.”
Skarsgård was blown away by the quality of the unconventional script. “When I heard BDSM relationship, biker culture, I expected something very different. I didn’t expect it to have so much sweetness and tenderness and awkwardness.”
For the sex scenes and nudity with co-star, Harry Melling — who excels in his portrayal as Ray’s submissive Colin — Skarsgård talked very early on with Lighton about how he wanted to shoot those scenes, and why they were in the film.
“I often find sex scenes quite boring in movies because a lot of the tension is in the drama leading up to two people hooking up, or several people hooking up, as in our movie. But what I really enjoyed about these scenes — they are all pivotal moments in Colin’s journey and his development. It’s the first time he gets a blowjob. It’s the first time he has sex. It’s the first time he has an orgasm. And these are pivotal moments for him, so they mean a lot. And that made those scenes impactful and important.”
Skarsgård was happy that Lighton’s script didn’t have gratuitous scenes that shock for the sake of just shocking. “I really appreciated that because I find that when this subculture is portrayed, it’s often dangerous and crazy and wild and something like transgressive.”
He continued: “I really love that Harry wanted it to feel real. It can be sexy and intense, but also quite loving and sweet. And you can have an orgy in the woods, rub up against a Sunday roast with the family. And that kind of feels real.”
One of the obstacles Skarsgård had to work with was Ray’s emotionally distant personality.
“Ray is so enigmatic throughout the film and you obviously never find out anything about him, his past. He doesn’t reveal much. He doesn’t expose himself. And that was a challenge to try to make the character interesting, because that could easily feel quite flat…That was something that I thought quite a lot about in pre production…there are no big dramatic shifts in his arc.”
For the film, Lighton consulted the GMBCC, the UK’s largest LGBT+ biker club, attending their annual meetup at which 80 riders were present.
“Working with these guys was extraordinary and it brought so much texture and richness to the film to have them present,” said Skarsgård. “They were incredibly sweet and guiding with us — I can’t imagine making this movie without them. I’d go on a road trip with them anytime.”
Added Skarsgård: “To sum up ‘Pillion’ in three words: lube, sweat, and leather. I hope people will connect with Colin and his journey, and come to understand the nuance and complexity of his bond with Ray.”
This year is shaping up to be a busy one for Skarsgård. “Pillion” premieres in select cities on Feb. 6 and then moves into wide release on Feb. 20. After that for Skarsgård is a role in queer ally Charli XCX’s mockumentary, “The Moment,” which premieres at the Sundance Film Festival. HIs sci-fi comedy series, Apple TV’s “Murderbot,” which he also executive produces, will begin filming its second season. And this weekend, he hosts “Saturday Night Live.”
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MISTR’s Tristan Schukraft on evolution of HIV prevention
From ACT UP to apps, embracing stigma-free care
It was not too long ago that an HIV diagnosis was read as a death sentence. In its earlier decades, the HIV/AIDS crisis was synonymous with fear and loss, steeped in stigma. Over recent years, open conversation and science have come together to combat this stigma while proactively paving the way for life-saving treatments and preventive measures like PrEP. Now, in 2026, with discreet and modern platforms that meet people where they’re at in their lives, HIV prevention has evolved from hushed words of warning into something far more sex-positive and accessible. Game-changing services like MISTR are a testament to this shift, showing our community that healthcare doesn’t have to feel clinical or shaming to work. It can be empowering and, dare I say, celebratory.
Few people embody this evolution quite like Tristan Schukraft, founder of MISTR. With one hand in healthcare and the other high-fiving through queer nightlife, Schukraft gets that, from the bar to the bedroom and beyond, prevention happens in person and in real life. His approach has helped turn PrEP, DoxyPEP, and testing into normalized parts of our daily queer life, reaching hundreds of thousands of people across the US.
In our conversation, Schukraft shares candidly about stigma, policy, and why the future of sexual health depends on keeping it real.
BLADE: You have one hand in healthcare and the other in nightlife and queer spaces. Can you share with us how these two spheres impact and inform each other? How do they impact and inform you?
SCHUKRAFT: Honestly, for me, they’ve never been separate. Nightlife and queer spaces are where people meet, date, hook up, fall in love, and make friends. That’s real life. Being in queer spaces all the time keeps me grounded and reminds me who we’re building MISTR for.
BLADE: MISTR markets sexual health in a sex-positive, stigma-free fashion. Can you share with us how you measure the impact of this approach?
SCHUKRAFT: This year, we held the first-ever National PrEP Day. Dua Lipa performed, and Cardi B was there. After the event, Cardi B went on her Instagram live to encourage people to sign up for PrEP.
When you make sexual health stigma-free and sex positive, people talk about it. We see it in how people use the platform. When 700,000 people are willing to sign up, get tested, start PrEP, and add things like DoxyPEP, that tells us we’ve made it feel safe and normal instead of scary or awkward. And then we see it in the results. Since we expanded DoxyPEP, STI positivity among our patients dropped by half.
BLADE: How have you seen the conversation of sexual health in our LGBTQ+ community change in mainstream culture in recent years?
SCHUKRAFT: Ten years ago, nobody was casually talking about PrEP, and if they did, it likely referenced one being a Truvada whore. Now it’s part of the culture. Popstars like Troye Sivan post pictures of their daily PrEP pill on social media. Cardi B goes on Instagram Live telling people to get on PrEP.
For many sexually active gay men, taking PrEP is simply part of the gay experience. For people in more remote areas, it might not be as talked about. Particularly in rural or more conservative places, MISTR can be a life-changing option. No awkward visits to the family doctor or the local pharmacy where everybody knows your business. It’s all done discreetly online and shipped straight to your door.
BLADE: You have publicly argued that cuts to government HIV prevention funding are of high risk. Would you please elaborate for us on what those budget decisions mean on an individual level?
SCHUKRAFT: It means real people fall through the cracks. Someone doesn’t get tested. Someone waits too long to start PrEP. Someone finds out they’re HIV-positive later than they should have. Community clinics will be the hardest hit, especially those in underserved communities. The good news is that MISTR is ready to help people who might lose their access to care. All you need to do is sign up at mistr.com, and it’s totally free with or without insurance.
BLADE: From your (and MISTR’s) perspective, how do these funding cuts threaten ongoing efforts to end the HIV epidemic?
SCHUKRAFT: For the first time, we have all the tools to end HIV. If everybody who is HIV negative is taking PrEP and everyone HIV+ is virally suppressed, we can end all new HIV transmissions in the United States. We have everything we need today. All we need is to get more people on PrEP. Cutting funding risks losing that momentum. Ending HIV requires scale and consistency. Every time funding gets cut, you lose momentum, trust, and infrastructure, and rebuilding that takes years.
HIV transmissions don’t pause because budgets change.
BLADE: In our current climate of decreased federal investment, what role do you feel private healthcare and business should play in sexual health?
SCHUKRAFT: With reports that the current administration is considering cuts to HIV and prevention funding, we face a moment of reckoning. At the same time, some employers are seeking to exclude PrEP and HIV prevention from their coverage on religious freedom grounds. If these challenges succeed, and if federal funding is slashed, the consequences for public health will be devastating. But this is where the private sector must step up to fill the gap, bridge divides, and deliver results.
Businesses have the power and platform to normalize HIV prevention and drive measurable outcomes. At MISTR, we see firsthand what’s possible: since introducing DoxyPEP, STI positivity rates among our patients have been cut in half. But it’s not just about medication. It’s about messaging.
Our sex-positive, stigma-free marketing speaks directly to our community, making sexual health part of everyday life. No awkward doctor visits, no needles, no paperwork — just free online PrEP and STI testing, prescribed by real physicians and delivered to your door. That kind of impact could grow exponentially if more employers embraced this approach and made HIV prevention part of their employee wellness programs.
Employers, this is your call to action. Start by making sure your health plans cover PrEP and DoxyPEP. Partner with platforms like MISTR to give employees private, stigma-free access to care. Offer on-site testing. Talk openly about sexual health, not just during Pride, but every day of the year. This is not political — this is about protecting lives, strengthening communities, and building a healthier, more productive workforce. Because healthy employees aren’t just good for public health — they’re good for business.
When the private sector steps up, outcomes improve. And when businesses align with platforms like MISTR, scaling impact isn’t just possible — it’s happening.
BLADE: Has MISTR experienced any direct effects from these recent shifts in public health funding?
SCHUKRAFT: MISTR’s unique model is totally free for patients with or without insurance, and we don’t cost the government or taxpayers a penny. We are scaling up our efforts to reach people who might be losing their access or care.
BLADE: What would be your message to policymakers who are considering further cuts to HIV/AIDS programs?
SCHUKRAFT: During his first term, President Donald Trump committed unprecedented resources to the Ending the HIV Epidemic initiative here at home. Bipartisan support has shown what’s possible when bold leadership meets smart strategy. To policymakers: I urge you to reconsider any cuts to HIV prevention funding. This is not the time to pull back. It’s the time to push forward. Ending HIV is within reach — but only if government, private industry, and community organizations stand together.
BLADE: What is one perhaps overlooked win from last year that impacted you on a personal level?
SCHUKRAFT: Seeing our STI positivity rate drop by half after expanding DoxyPEP.
BLADE: Looking at the year ahead, what are MISTR’s most significant priorities for sexual health in 2026?
SCHUKRAFT: Expanding access, especially in the South and in communities that still get left out. Rolling out injectable PrEP. And just continuing to make sexual healthcare easier and more normal.
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