so far as social protest is concerned, is difficult to alter.

The struggle for social betterment is furthermore impeded by the secondary interest taken therein by the heterosexuals who have spoken out for improvement in status (as Kinsey, Ellis, Benjamin, and others), and by the fear surrounding the homosexuals who might be expected to have the motivation and incentive to give leadership to a more militant movement.

It is unrealistic to expect to find, within the group of sociologists, psychologists, and others, those people who are themselves heterosexual and yet are anxious to devote themselves to a cause with the perseverance, the fervor, the willingness to withstand calumny, that are required if any success is to be attained. These people, in the first instance, have certain reservations, not of a moral but of a psychological nature, and in the second place they are involved only intellectually, not emotionally.

So that the leadership would have to fall on those most vitally concerned, but a complete anonymity surrounds the individual members of this enormous group. Particularly those most capable of offering leadership, the college professors and university officials, the many authors, philosophers, journalists; the popular heroes in the sports and entertainment world, the prize fighters and baseball players and movie actors; the sociologists already engaged in a struggle for ethnic minority rights these people have a vested interest in retaining their anonymity. What chance would a politician have, not only for election, but even for appointment to a position for which he was eminently qualified, if he should openly proclaim himself as part of a great movement to struggle for the rights of the homosexuals?

Without leadership, where can a movement originate and how can it gather strength? How can public attitudes be changed if those most capable of facilitating such a change have an interest in remaining silent, on the one hand, or, on the other, can devote themselves to this situation only as a secondary pursuit?

It would seem, on the face of it, that we have here an insolvable contradiction. There can be no change without guidance from the more advanced, and no individuals offering such guidance dare to come forth unless a change is first effected to make it possible to function without martyrdom to oneself and one's immediate associates. As a matter of fact, the situation is even more complex, because any homosexuals who might conceivably acknowledge their drives in order to head a struggle would find themselves cut off from larger numbers of their own followers, who could not afford association with one who had dropped the mask of concealment.

And, after all, what could such a leadership do, if it should arise, and if it were possible to conduct a struggle? It would have little access to the popular

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