Dr. Wagner appeared on the CNN Special Report: Women Represented and CNN’s Quest’s World of Wonder.  She has been quoted recently in the New York Times, Washington Post, Smithsonian, Nation and Time Magazine, and published in the New York Daily News, Ms. Magazine, and National Suffrage Centennial Commission blog. She appeared in and wrote the faculty guide for the Ken Burns’ documentary, “Not for Ourselves Alone.” 

Dr. Wagner’s anthology The Women's Suffrage Movement, with a Forward by Gloria Steinem (Penguin Classics, 2019), unfolds a new intersectional look at the 19th century woman’s rights movement.  Sisters in Spirit: Haudenosaunee (Iroquois) Influence on Early American Feminists (Native Voices, 2001) and her young reader’s book, We Want Equal Rights: How Suffragists Were Influenced by Native American Women (Native Voices, 2020) document the surprisingly unrecognized authority of Native women, who inspired the suffrage movement. 

Dr. Wagner was selected as a 2020 New York State Senate Woman of Distinction, one of “21 Leaders for the 21st Century” by Women’s E-News in 2015 and she received the Katherine Coffey Award for outstanding service to museology from the Mid-Atlantic Association of Museums in 2012. 

He has worked in various museums (Thyssen Museum and Carmen Thyssen Museum) and art auction houses (Durán and Lamas Bolaño). Specialist in sculpture, furniture and Decorative Arts, his lines of research deal with religious iconography, Art History, gender and homosexuality, baroque sculpture, Didactics of Social Sciences etc. 

He is a member of several research groups, such as the research group of the Junta de Andalucía entitled "UNES. University, school and society. Social Sciences", research member from 10/02/2017 to the present. 

He has been a researcher of the research group of the Junta de Andalucía entitled "TIEDPAAN-MÁLALAGA PROTECTION AND CULTURAL HERITAGE PPC", or the Educational Innovation project of the University of Malaga, Generation of contents and processual methods applied to teaching and university educational innovation: the archive as a basis for artistic historical research, digital culture and NTIC's, and has made research stays in centres such as the Academy of Fine Arts in Palermo, Venezuela and Brazil. 

He is currently principal investigator of the project MULTIDISCIPLINARY STUDY OF THE INFLUENCE OF THE CREATIVITY AND THE CORPORTATIVE HAPPINESS IN THE SUSTAINABLE DEVELOPMENT -ECONOMICALLY, SOCIALLY AND ENVIRONMENTALLY- OF THE TERRITORIES. 

He is currently an Interim Associate Professor at the University of Granada, where he teaches in the Department of Didactics of Social Sciences of the Faculty of Education Sciences, and a teacher of the Master Art and Advertising at the University of Vigo.

National Historic Site. Longfellow House-Washington's Headquarters National Historic Site preserves the home of Henry W. Longfellow, one of the world’s foremost 19th century poets. The house also served as headquarters for General George Washington during the Siege of Boston, July 1775 - April 1776. In addition to its rich history, the site offers unique opportunities to explore 19th century literature and arts. She has worked a range of history organizations in Massachusetts, including Historic New England, the Paul Revere House, and the Old North Church. In addition to her B.A. in English Literature from Mount Holyoke College, Kate holds a master’s degree in Museum Studies from the Harvard University Extension School. Her capstone paper was titled “We’ve Always Been Here: Interpreting Queer History at Historic House Museums”. She has presented on queer literature and

interpreting queer history for the National Park Service, the New England Museum Association, and The History Project.

The Matilda Joslyn Gage Foundation is dedicated to educating current and future generations about Gage’s work and its power to drive contemporary social change.

She championed rights for women that we still have not won today, like reproductive justice, an end to sex trafficking and violence against women, religion out of politics and equal pay for equal work. 

Gage believed that the United States Constitution guaranteed women full equality, including the right to vote. Members of the NWSA broke state laws by attempting to vote; they sued local registrars who wouldn’t let them register to vote; they put forward female candidates for offices at all levels of government and they refused to pay taxes, citing the Revolutionary credo: “No taxation without representation.”

Matilda began her magnum opus, Woman, Church and State, with a chapter on the “matriarchate,” an egalitarian value system resting on creative female authority, which Baum mirrors in Oz. The connections between Baum and his mother-in-law range from the good and bad witches– which come straight out of the chapter on witches in Woman, Church and State – to the women’s revolution in the The Marvelous Land of Oz which results in the men appreciating the difficult nature of housework. 

Married in the front parlor (now the Oz Parlor) in 1882, Frank and Maud Baum came to live with Matilda at the Gage Home during the summer of 1887. A gifted amateur photographer, Frank photographed the Gage Home in photos that guided the 2009 rehabilitation of the Gage Home. Enlargements of his photograph of the front parlor and of Matilda painting are on view in this room.

One of the most important aspects of Longfellow House is that is has been many different things to many different people. It is both a place of leisure, where Henry Longfellow wrote his poetry and a place of slavery. Different perspectives and voices are needed to understand the history of the house.

This elegant Georgian-style mansion was built in 1759 as the home of John Vassall, a wealthy young man whose family owned a number of sugar plantations in the Caribbean. The Vassalls lived here at a time when slavery was still legal in Massachusetts. Although slavery was not widespread in the colony, it was not uncommon for wealthy families to have several enslaved domestic servants. In the case of the Vassalls, though, they had at least seven slaves living here at this house, which was an unusually large number for colonial Massachusetts. This reflected the significant wealth of the Vassall family, which itself was largely derived from enslaved labor on the family’s sugar plantations. When the family moved to Boston, the enslaved people living there remained in the property.

The house was given to Mr Longfellow as a wedding gift, and for ears, the house was a safe space .

At Longfellow House–Washington's Headquarters, the site's LGBTQ history began long before its preservation as a historic site. There have been LGBTQ members of the Longfellow family as long as there have been Longfellows. Harry Dana, the grandson of the poet Henry Wadsworth Longfellow, preserved many of his families’ important documents — as well as his own. As a gay man and a public figure in his own right, Harry Dana was not only preserving queer history, he was creating it at the same time.

The site's archives hold the rich family history that Harry Dana worked to preserve. The personal papers of Longfellow family members held in the archives give insight into the intimate relationships of Samuel Longfellow (1819-1892), Alice Longfellow (1850-1928), and Harry Dana (1881-1950).

These papers have allowed staff to explore the site's LGBTQ stories; this page explores the many stories that have emerged from this archival research. Queer history is a key piece of the broader history of Longfellow House-Washington's Headquarters. Join us in exploring the lives of LGBTQ people, and the resonance of these stories today.

From Sally’s presentation:

From Antonio’s presentation: 

 From Kate’s presentation:

A few key points as we close this session on understanding the roots of bias, discrimination and violence:

1.     Sharing of the stories is a foundation of building a movement of upending the stranglehold of discrimination  Of course context matters, but it is important to understand the context, the history and seek out how opening peoples’ minds about acceptance is a start. 

2.  Dialogue - slow and steady dialogue along with framing within justice conversations is useful – at least so that in hearing them regularly, and normalising them they become our realities. This is a start to that movement building against bias

3.     Looking at religious biases as a foundational challenge on how to understand and approach tackling discrimination today. Here, it is interesting to note that most religions while being oppressive elements/passages in their doctrines that represses women and vulnerable groups such as LGBTQI people, also have progressive elements/passages within them. It is important to unlock their potential and look for allies who believe in these progressive parts – can help push the agenda of freedom forward.