a&e features
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
Doug Spearman takes his chance
‘Noah’s Arc: The Movie’ debuted on Paramount+ last month
There’s no question that when Patrik-Ian Polk’s series “Noah’s Arc” premiered on Logo 20 years ago, it was a groundbreaking creation. The story of a group of Black gay men and their wonderful friendship. The titular arc was that of the cute main character, Noah (Darryl Stephens), and his close-knit circle of friends, including Chance played by gay actor Doug Spearman. This compelling and loving fraternity may, in fact, be what brought viewers back repeatedly, including a 2008 movie, “Noah’s Arc: Jumping the Broom,” as well as the 2020 “Noah’s Arc” short, and now, a new full-length feature “Noah’s Arc: The Movie,” debuting on Paramount+ on June 20. In the movie, filled with equal measures of laughs and tears, Chance, who has faced a devastating loss, finds his dependable friends there, ready to support and comfort him at a moment’s notice. I had the pleasure of speaking with Spearman the morning of the streaming premiere of “Noah’s Arc: The Movie.”
WASHINGTON BLADE: Doug, since the early 2000s, when the “Noah’s Arc” series premiered on Logo, you have been playing the character of Chance, including in the latest installment, “Noah’s Arc: The Movie.” What was it about Chance that appealed to you as an actor?
SPEARMAN: When Patrik (-Ian Polk) called me to ask me to play him (Chance), I was at JFK airport in the baggage claim, waiting for a suitcase. He explained what the part was. The thing that stuck out to me was the fact that Chance was in a long-term relationship with another Black man. And, they had a child; they had a 4-year-old daughter named Kenya. I had never seen two Black gay men raise a child on TV before. I thought it was the most revolutionary thing I’d ever seen. I immediately thought I’ve got to do this because that was something nobody had seen. I thought it was incredibly important to take the part.
BLADE: “Noah’s Arc: The Movie” was, once again, written and directed by Patrik-Ian Polk, who you just mentioned, is the creator of the entire franchise. What’s the secret to your long-standing working relationship?
SPEARMAN: [Laughs] the whole team, all of us, are like a band of brothers. We fight like brothers, we come together like brothers, we hash things out, we talk, because we’re all very different from our characters. I think the challenge of playing these guys and then uplifting these men, playing a part, especially something written by Patrik, is like solving a math equation. There’s always a challenge that’s enjoyable for me as an actor: to try to find out what it is that Patrik wants, and then how do I do it.
BLADE: I think you do a very good job of it.
SPEARMAN: Thank you very much
BLADE: In the years between “Jumping the Broom” and the new full-length movie, many changes have occurred, and the story addresses some of them, including gay widowhood, which is something that the aging community is now confronting, as well as mental health issues. Please say a few words about how you approached those subjects in the new movie.
SPEARMAN: I had a lot of loss in my life, right before we started shooting. Two months before we started shooting the first series, my mother died. I was going through the grief process through that whole first season. Since then, I’ve lost a lot of people in my life. In fact, when we started shooting the second season, the second week we were shooting, my ex died of a heart attack. I was having to fold that into what I was doing with my life on the set and off the set. You’ve got to show up and you’ve got to do your work. The first two seasons of “Noah’s Arc” are always tinged with the memory of grief. So, when I had to deal with the death that Chance faces (in the new movie), which is a significant death in his life, it wasn’t that hard to reach back, especially the scene in the graveyard. It was something that I unfortunately could pull from personal experience.
BLADE: Shifting gears, the movie features delightful cast surprises, including Jasmine Guy and TS Madison. Did you have a chance to interact with either or both when they were on set?
SPEARMAN: No, I didn’t have any scenes with Jasmine, and I missed her. I wish I had gotten to see her because I actually got to direct Jasmine for a CBS promo shoot for “Queen,” back in the early ‘90s. I had a huge crush on her when she was on “A Different World.” So, I really would have liked to reconnect. But TS and I got to see each other every day because I was in all her scenes. It was extraordinary being around somebody like that. That is one outspoken woman!
BLADE: Even though Beyoncé never makes an appearance in the movie, there’s a lot of talk about her. Would you say you are a Beyoncé fan?
SPEARMAN: Yes! I’m breathing! Yes, I’m a Beyoncé fan. I actually got the chance to meet her. I knew her mom. Her mom was extraordinary to me. She is in the second movie I directed. She also gave us a wedding gown to use in the very first scene of the movie. That family is extraordinarily important to me. Not only just to be a fan, but to be somebody who’s gotten to know them and work with them and see how hard they work. I don’t think anybody works as hard as Tina or Beyoncé.
BLADE: There was a recent news item about gay actor Benito Skinner of the Amazon Prime series “Overcompensating” being told not to bother auditioning for straight roles. As an out actor yourself, how important do you think it is for queer characters to be portrayed by queer actors, and vice versa?
SPEARMAN: Being queer is a multifaceted identity. There’s no one kind of queer person. I think finding the best actor that’s your first circle of casting. I think one of the joys about being an actor is that you get to play different parts. I play straight guys all the time. Dads and husbands and things like that. I think a lot of people are told not to do it. In fact, I wouldn’t be Chance if the actor who was originally cast as Chance hadn’t been pulled out of the series by his agents because they didn’t want him to play a gay character.
BLADE: That’s amazing! Thank you for sharing that. Without giving away too much, the ending of the movie is a little ambiguous, even ending with a question mark. If there was a “Noah’s Arc: The Movie” sequel, would you come back for that?
SPEARMAN: Yeah! A lot of it would depend on what Chance’s journey is going to be like. Patrik and I have conversations like that all the time. He’s very interested and supportive of input. I hope I would be, as we all would be, part of the creative growth with these characters. They live in Patrik’s head, and he writes them, but we’re the ones who have to flesh them out. It’s a conversation, it’s always a conversation.
BLADE: You are currently performing in Molière’s “The Imaginary Invalid” as part of the New Orleans Shakespeare Festival at Tulane. What has this experience been like for you?
SPEARMAN: It’s extraordinary! I started on stage when I was seven. There’s nothing like working with a live audience and having that immediacy. I’m working with an extraordinarily talented cast in a really great play, and I have some of the best scene partners I could ever want.
BLADE: Are there any upcoming film or TV projects you’d like to mention?
SPEARMAN: I’m still a writer, and I’m still a director, and I’ve still got scripts that I would like to make. I have a little something that’s a cross between “Treme” and “Bridgerton” that I want to do. I’m always trying to figure out what the next thing is.
a&e features
Visit Cambridge, a ‘beautiful secret’ on Maryland’s Eastern Shore
New organization promotes town’s welcoming vibe, LGBTQ inclusion
CAMBRIDGE, Md. — Driving through this scenic, historic town on Maryland’s Eastern Shore, you’ll be charmed by streets lined with unique shops, restaurants, and beautifully restored Victorian homes. You’ll also be struck by the number of LGBTQ Pride flags flying throughout the town.
The flags are a reassuring signal that everyone is welcome here, despite the town’s location in ruby red Dorchester County, which voted for Donald Trump over Kamala Harris by a lopsided margin. But don’t let that deter you from visiting. A new organization, Proudly Cambridge, is holding its debut Pride event this weekend, touting the town’s welcoming, inclusive culture.
“We stumbled on a beautiful secret and we wanted to help get the word out,” said James Lumalcuri of the effort to create Proudly Cambridge.
The organization celebrates diversity, enhances public spaces, and seeks to uplift all that Cambridge has to share, according to its mission statement, under the tagline “You Belong Here.”
The group has so far held informal movie nights and a picnic and garden party; the launch party is June 28 at the Cambridge Yacht Club, which will feature a Pride celebration and tea dance. The event’s 75 tickets sold out quickly and proceeds benefit DoCo Pride.
“Tickets went faster than we imagined and we’re bummed we can’t welcome everyone who wanted to come,” Lumalcuri said, adding that organizers plan to make “Cheers on the Choptank” an annual event with added capacity next year.
One of the group’s first projects was to distribute free Pride flags to anyone who requested one and the result is a visually striking display of a large number of flags flying all over town. Up next: Proudly Cambridge plans to roll out a program offering affirming businesses rainbow crab stickers to show their inclusiveness and LGBTQ support. The group also wants to engage with potential visitors and homebuyers.
“We want to spread the word outside of Cambridge — in D.C. and Baltimore — who don’t know about Cambridge,” Lumalcuri said. “We want them to come and know we are a safe haven. You can exist here and feel comfortable and supported by neighbors in a way that we didn’t anticipate when we moved here.”
Lumalcuri, 53, a federal government employee, and his husband, Lou Cardenas, 62, a Realtor, purchased a Victorian house in Cambridge in 2021 and embarked on an extensive renovation. The couple also owns a home in Adams Morgan in D.C.
“We saw the opportunity here and wanted to share it with others,” Cardenas said. “There’s lots of housing inventory in the $300-400,000 range … we’re not here to gentrify people out of town because a lot of these homes are just empty and need to be fixed up and we’re happy to be a part of that.”
Lumalcuri was talking with friends one Sunday last year at the gazebo (affectionately known as the “gayzebo” by locals) at the Yacht Club and the idea for Proudly Cambridge was born. The founding board members are Lumalcuri, Corey van Vlymen, Brian Orjuela, Lauren Mross, and Caleb Holland. The group is currently working toward forming a 501(c)3.
“We need visibility and support for those who need it,” Mross said. “We started making lists of what we wanted to do and the five of us ran with it. We started meeting weekly and solidified what we wanted to do.”
Mross, 50, a brand strategist and web designer, moved to Cambridge from Atlanta with her wife three years ago. They knew they wanted to be near the water and farther north and began researching their options when they discovered Cambridge.
“I had not heard of Cambridge but the location seemed perfect,” she said. “I pointed on a map and said this is where we’re going to move.”
The couple packed up, bought a camper trailer and parked it in different campsites but kept coming back to Cambridge.
“I didn’t know how right it was until we moved here,” she said. “It’s the most welcoming place … there’s an energy vortex here – how did so many cool, progressive people end up in one place?”
Corey van Vlymen and his husband live in D.C. and were looking for a second home. They considered Lost River, W.Va., but decided they preferred to be on the water.
“We looked at a map on both sides of the bay and came to Cambridge on a Saturday and bought a house that day,” said van Vlymen, 39, a senior scientist at Booz Allen Hamilton. They’ve owned in Cambridge for two years.
They were drawn to Cambridge due to its location on the water, the affordable housing inventory, and its proximity to D.C.; it’s about an hour and 20 minutes away.
Now, through the work of Proudly Cambridge, they hope to highlight the town’s many attributes to residents and visitors alike.
“Something we all agree on is there’s a perception problem for Cambridge and a lack of awareness,” van Vlymen said. “If you tell someone you’re going to Cambridge, chances are they think, ‘England or Massachusetts?’”
He cited the affordability and the opportunity to save older, historic homes as a big draw for buyers.
“It’s all about celebrating all the things that make Cambridge great,” Mross added. “Our monthly social events are joyful and celebratory.” A recent game night drew about 70 people.
She noted that the goal is not to gentrify the town and push longtime residents out, but to uplift all the people who are already there while welcoming new visitors and future residents.
They also noted that Proudly Cambridge does not seek to supplant existing Pride-focused organizations. Dorchester County Pride organizes countywide Pride events and Delmarva Pride was held in nearby Easton two weeks ago.
“We celebrate all diversity but are gay powered and gay led,” Mross noted.
To learn more about Proudly Cambridge, visit the group on Facebook and Instagram.
What to see and do
Cambridge, located 13 miles up the Choptank River from the Chesapeake Bay, has a population of roughly 15,000. It was settled in 1684 and named for the English university town in 1686. It is home to the Harriet Tubman Museum, mural, and monument. Its proximity to the Blackwater National Wildlife Refuge makes it a popular stop for birders, drawn to more than 27,000 acres of marshland dubbed “the Everglades of the north.”
The refuge is walkable, bikeable, and driveable, making it an accessible attraction for all. There are kayaking and biking tours through Blackwater Adventures (blackwateradventuresmd.com).
Back in town, take a stroll along the water and through historic downtown and admire the architecture. Take in the striking Harriet Tubman mural (424 Race St.). Shop in the many local boutiques, and don’t miss the gay-owned Shorelife Home and Gifts (421 Race St.), filled with stylish coastal décor items.
Stop for breakfast or lunch at Black Water Bakery (429 Race St.), which offers a full compliment of coffee drinks along with a build-your-own mimosa bar and a full menu of creative cocktails.
The Cambridge Yacht Club (1 Mill St.) is always bustling but you need to be a member to get in. Snapper’s on the water is temporarily closed for renovations. RaR Brewing (rarbrewing.com) is popular for craft beers served in an 80-year-old former pool hall and bowling alley. The menu offers burgers, wings, and other bar fare.
For dinner or wine, don’t miss the fantastic Vintage 414 (414 Race St.), which offers lunch, dinner, wine tasting events, specialty foods, and a large selection of wines. The homemade cheddar crackers, inventive flatbreads, and creative desserts (citrus olive oil cake, carrot cake trifle) were a hit on a recent visit.
Also nearby is Ava’s (305 High St.), a regional chain offering outstanding Italian dishes, pizzas, and more.
For something off the beaten path, visit Emily’s Produce (22143 Church Creek Rd.) for its nursery, produce, and prepared meals.
“Ten minutes into the sticks there’s a place called Emily’s Produce, where you can pay $5 and walk through a field and pick sunflowers, blueberries, you can feed the goats … and they have great food,” van Vlymen said.
As for accommodations, there’s the Hyatt Regency Chesapeake Bay (100 Heron Blvd. at Route 50), a resort complex with golf course, spa, and marina. Otherwise, check out Airbnb and VRBO for short-term rentals closer to downtown.
Its proximity to D.C. and Baltimore makes Cambridge an ideal weekend getaway. The large LGBTQ population is welcoming and they are happy to talk up their town and show you around.
“There’s a closeness among the neighbors that I wasn’t feeling in D.C.,” Lumalcuri said. “We look after each other.”
a&e features
James Baldwin bio shows how much of his life is revealed in his work
‘A Love Story’ is first major book on acclaimed author’s life in 30 years
‘Baldwin: A Love Story’
By Nicholas Boggs
c.2025, FSG
$35/704 pages
“Baldwin: A Love Story” is a sympathetic biography, the first major one in 30 years, of acclaimed Black gay writer James Baldwin. Drawing on Baldwin’s fiction, essays, and letters, Nicolas Boggs, a white writer who rediscovered and co-edited a new edition of a long-lost Baldwin book, explores Baldwin’s life and work through focusing on his lovers, mentors, and inspirations.
The book begins with a quick look at Baldwin’s childhood in Harlem, and his difficult relationship with his religious, angry stepfather. Baldwin’s experience with Orilla Miller, a white teacher who encouraged the boy’s writing and took him to plays and movies, even against his father’s wishes, helped shape his life and tempered his feelings toward white people. When Baldwin later joined a church and became a child preacher, though, he felt conflicted between academic success and religious demands, even denouncing Miller at one point. In a fascinating late essay, Baldwin also described his teenage sexual relationship with a mobster, who showed him off in public.
Baldwin’s romantic life was complicated, as he preferred men who were not outwardly gay. Indeed, many would marry women and have children while also involved with Baldwin. Still, they would often remain friends and enabled Baldwin’s work. Lucien Happersberger, who met Baldwin while both were living in Paris, sent him to a Swiss village, where he wrote his first novel, “Go Tell It on the Mountain,” as well as an essay, “Stranger in the Village,” about the oddness of being the first Black person many villagers had ever seen. Baldwin met Turkish actor Engin Cezzar in New York at the Actors’ Studio; Baldwin later spent time in Istanbul with Cezzar and his wife, finishing “Another Country” and directing a controversial play about Turkish prisoners that depicted sexuality and gender.
Baldwin collaborated with French artist Yoran Cazac on a children’s book, which later vanished. Boggs writes of his excitement about coming across this book while a student at Yale and how he later interviewed Cazac and his wife while also republishing the book. Baldwin also had many tumultuous sexual relationships with young men whom he tried to mentor and shape, most of which led to drama and despair.
The book carefully examines Baldwin’s development as a writer. “Go Tell It on the Mountain” draws heavily on his early life, giving subtle signs of the main character John’s sexuality, while “Giovanni’s Room” bravely and openly shows a homosexual relationship, highly controversial at the time. “If Beale Street Could Talk” features a woman as its main character and narrator, the first time Baldwin wrote fully through a woman’s perspective. His essays feel deeply personal, even if they do not reveal everything; Lucian is the unnamed visiting friend in one who the police briefly detained along with Baldwin. He found New York too distracting to write, spending his time there with friends and family or on business. He was close friends with modernist painter Beauford Delaney, also gay, who helped Baldwin see that a Black man could thrive as an artist. Delaney would later move to France, staying near Baldwin’s home.
An epilogue has Boggs writing about encountering Baldwin’s work as one of the few white students in a majority-Black school. It helpfully reminds us that Baldwin connects to all who feel different, no matter their race, sexuality, gender, or class. A well-written, easy-flowing biography, with many excerpts from Baldwin’s writing, it shows how much of his life is revealed in his work. Let’s hope it encourages reading the work, either again or for the first time.
Trans cyclist’s victory sparks outrage in conservative media
Activist recalls experience in Tel Aviv after Israel-Iran war began
Congress passes ‘Big, Beautiful Bill’ with massive cuts to health insurance coverage
Nina West’s ‘Sugar in the Tank’ tour comes to Rehoboth Beach
Supreme Court to consider bans on trans athletes in school sports
Upwards of 100K people march in Budapest Pride
Supreme Court to consider bans on trans athletes in school sports
Celebrate the Fourth of July the gay way!
Silver Spring holds annual Pride In The Plaza
