The Costume of My Trade

Despite a number of excellent queer labor histories, the historiography of lesbian, gay, and trans people and the historiography of work and workers have remained relatively uninfluenced by each other. This is puzzling in some obvious ways: the Mattachine Society was founded by a communist, and class questions were right there at the origin of the field of queer history with John D'Emilio, Leslie Feinberg, Joanne Meyerowitz, and George Chauncey. D'Emilio and Feinberg were Marxists and Meyerowitz began as a labor historian, while Chauncey had the legendary historian of work David Montgomery for one of his advisors. Enumerating his graduate cohort in the acknowledgments of Gay New York, Chauncey names a string of Montgomery's advisees, now eminent labor historians, followed on the next page by Edward and Dorothy Thompson, with whom Chauncey spent a postdoctoral year at Rutgers. More substantively, a central analytic move of Gay New York, itself building on and developing D'Emilio's classic intervention, is to understand the urban gay world in much the same way that, say, Herbert Gutman understood the worlds of working-class immigrants (with which gay social worlds overlapped to a great degree): as a “counterpublic,” although Gutman would not have used the term.