If you struggle with issues of documentation, issues of your health care, issues of whether or not you'll be punished for being open about who you are, those things affect how you can be employed or not employed, how you can get an apartment or not get an apartment, how it is that you feel free or not free.

Is it different to come out now than it was to come out thirty-five years ago? Sometimes. But if you come out now and you come from poverty and you come from racism, you come from the terror of communities that are immigrant communities or communities where you're already a moving target because of who you are, this is not a place where it's any easier to be LGBT even if there's a community center in every single borough.

My father is a gypsy. He traveled in caravans and was branded by the Ku Klux Klan. You know I have a history about race in my family that has very much to do with the other things that you name about poverty, about class, about access - or lack of it.

I'm a high femme lesbian who loves butch women. That erotic identity has an enormous amount to do with how I live my life, who I live my life with and what it is we can or can't do.

The economy is not removed from the way you live out your private life.

Frankly, sex work and stripping is very good if you have radical politics. You can go to meetings all night long.

I think that the power of a political vision is deeply engaged with the possibility of how you can live out the liberation that you seek and part of that vision is very much about desire, about the erotic.