The Other “B” Word…

March 17, 2014 at 12:47 pm | Posted in Uncategorized | Leave a comment
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Credit: #BanBossy

Credit: #BanBossy

Commentary by Callie Crossley, host, “Under The Radar with Callie Crossley”
Originally broadcast on WGBH Radio, 89.7 – March 17, 2014

Girls start to hear it in their early years, and women hear it all their lives. The b word. No, not that one, b for bossy, the other equally offensive b word.

Little girls who are assertive are called bossy, little boys, leaders.  Research confirms that between elementary and high school, girls self esteem drops 3 and half times more than boys. Girls seem to worry that asserting themselves will make them seem bossy, even as they are less likely to be called on in class, and more likely to be interrupted. Evidence is they self censor, move themselves out of leadership roles, and eventually silence their voices in an effort to be liked.

Now a high profile campaign—called ban bossy– is aimed at changing that. Leading ban bossy–Sheryl Sandberg, Facebook COO, and founder of the nonprofit organization leanin.org, and Anna Maria Chavez, CEO of Girl Scouts of the USA. Writing in the Wall Street Journal earlier this month, the two recounted being branded bossy early on. In elementary school one of Sandberg’s teachers told her friend to stay away from her because “nobody likes a bossy girl.” Chavez remembers telling her playmates that she wanted to lead their game, and being told, “ you are really bossy Anna.” Both women point to evidence that shows labeling diminishes how girls and women see themselves as leaders, and equally important, how others dismiss their leadership abilities.

By the time these ‘bossy’ girls become women, they are regularly assaulted by an arsenal of jagged verbal stones, which include stubborn, difficult, angry, pushy, aggressive, and the all-encompassing bad attitude. Verbal assailants also use profanity as a weapon; they attack using the other b word former first lady Barbara Bush famously described as rhyming with witch.

Being called bossy could have shaken my sense of self, but I was lucky to come from a long line of women who were not easily cowed, and taught me to stand up and speak up. My mother, grandmother, aunts, and cousins celebrated women’s leadership, as did my Dad. He married the outspoken woman he wanted his two daughters to be.

High profile women, including three world leaders, two Supreme Court Justices and A list entertainers have helped the ban bossy campaign go viral.  Superstar Beyoncé’s empowering message  “I’m not bossy, I’m the boss.”

Add my name to the more than 100 thousand who’ve have taken the pledge. These last weeks of women’s history month, let’s honor the girls and women — now formerly known as bossy, with new words– audacious, brave, bold, confident. Ban bossy. Pass it on.

 

Screen shot 2014-03-17 at 1.42.59 PMCallie Crossley is the host of Under the Radar with Callie Crossley, which airs on Sunday evenings from 6:30 to 7 p.m. on WGBH, 89.7 FM. Crossley was formerly the host of the daily mid-day radio program, The Callie Crossley Show, which aired on WGBH 89.7FM for 2 1/2 years for which she was the host/executive editor.

Crossley is also a public speaker and television and radio commentator for national and local programs. She is a regular contributor on National Public Radio’s The Takeaway and Fox 25 Boston’s Morning Show, and she often guests on CNN’s Reliable Sources and PBS NewsHour. Crossley appears weekly on WGBH-TV’s Beat the Press, a media criticism program that examines local and national media coverage, and Basic Black, a public affairs show focusing on current events and cultural issues concerning black communities. Ms. Crossley was a producer for Eyes on the Prize: America’s Civil Rights Years, the critically acclaimed documentary series, which earned her an Oscar nomination and major film and journalism awards, including a National Emmy and a DuPont-Columbia Gold Baton Award, considered the Pulitzer Prize of broadcast journalism.

Crossley has been awarded two Harvard Fellowships: a Nieman fellowship and a fellowship at the Institute of Politics at the John F. Kennedy School of Government. She is a graduate of Wellesley College, and holds an honorary Doctor of Arts degree from Pine Manor College and an honorary Doctor of Humane Letters degree from Cambridge College.

She was one of the six women in 2011 to receive the Girl Scouts of Eastern Massachusetts’ Leading Woman Award. She is also one of 125 women featured in the 2011 book “Boston, Inspirational Women,” photographs by Bill and Kerry Brett, text by Carol Beggy.

 

Que(e)rying Michael Sam’s Timing to Come Out

February 19, 2014 at 11:07 pm | Posted in Uncategorized | Leave a comment
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A guest editorial by Rev. Irene Monroe

Michael Sam

When NBA center Jason Collins came out last year, it was the moment the professional sports world had been waiting for —a gay athlete currently playing in a major league who comes out publicly.

And what many may not have known is that the professional sports world had also hoped it would be an African American male.

What the African American community and the professional sports world of football and basketball (which is comprised of a brotherhood of predominantly men of African descent) desperately needed was an openly gay male professional athlete. One who would bravely dispel the myth that there are no queer athletes in those sports, while assisting the NFL and NBA leagues in their attempts to denounce homophobic epithets, bullying and discrimination.

With Jason Collins, the NBA got their Great Black Hope.

And if Collins had any worry of what his coming out moment would do to him career-wise he didn’t say. He was 34 and had been in the sport since 2001 when he came out last year. His was a seemingly easy and accepting public coming out moment. Except for one point, Collins has not been signed by an NBA team.

Whether this is due to his age and status as a player, or his sexual orientation, or both, is unknown. At any rate, he came out and his playing days ended.

Michael Allan Sam, Jr has come out, and  the NFL has their Great Black Hope.

On the surface, the public support of Sam by the league is overwhelmingly positive.

NFL spokesman Greg Aiello said, “We admire Michael Sam’s honesty and courage. Michael is a football player. Any player with ability and determination can succeed in the NFL. We look forward to welcoming and supporting Michael Sam in 2014.”

In April 2013, Commissioner Roger Goodell sent the NFL’s sexual orientation anti-discrimination and harassment policy to all club presidents, coaches and general managers who made it available to all players and staff.”

But for Sam, the 24 year old defensive end, awaiting the NFL draft in May, his coming out will be the true litmus test if the league is indeed open and accepting of its gay players.

While NFL Commissioner Roger Goodell has publicly taken a tough stance in stamping out homophobia in the league, stating “not just tolerance, but acceptance” of its gay players, it’s, however, coaches, general managers and the testosterone-infused locker room culture espousing a different tune.

Behind closed doors, turned-off mics, unnamed personnel, and anonymous quotes the homophobic murmurings of the NFL have come out publicly.

Immediately commenting on Sam’s announcement, an NFL assistant coach flat out stated, “that football is still a man’s-man game.”

Another assistant coach fallaciously explained how gay players are a distraction and disruption to the dynamics of team cohesion and locker room morale. This argument is eerily reminiscent of the military’s racial discrimination of African Americans and its “Don’t Ask, Don’t Tell Policy (DADT).”

He was quoted anonymously, of course, stating the following:
“There are guys in locker rooms that maturity-wise cannot handle it or deal with the thought of that…. There’s nothing more sensitive than the heartbeat of the locker room. If you knowingly bring someone in there with that sexual orientation, how are the other guys going to deal with it? It’s going to be a big distraction. That’s the reality. It shouldn’t be, but it will be.”

The privacy rationale implied in this quote is similar to what the military once upheld. And it’s another argument that advocates for the banning of LGBT athletes. With the military before DADT was repealed this argument stated that all service members have the right to maintain at least partial control over the exposure of their bodies and intimate bodily functions. In other words, heterosexual men deserve the right to control who sees their naked bodies.

According to the privacy rationale argument, the “homosexual gaze” in same sex nudity does more than disrupt unit cohesion. It supposedly predatory nature expresses sexual yearning and desire for unwilling subjects that not only violate the civil rights of heterosexuals, but also cause untoward psychological and emotional trauma.

The hyper-masculine posturing of these NFL players with their ritualized repudiation of LGBTQ people and denigration of women allows these homophobic athletes to feel safe in the locker room by maintaining the myth that all the guys gathered on their teams are heterosexual, and sexual attraction among them just does not exist.

Also, this myth allows homophobic athletic men to enjoy the homo-social setting of the male locker room that creates male-bonding—and the physical and emotional intimacy that goes on among them displayed as slaps on the buttocks (check out comedians Key and Peele skit “slap ass’), hugging, and kissing on the cheeks in a homoerotic context―while such behavior outside of the locker would be easily labeled as gay.

While it is believed that the “homosexual gaze” would be the root cause for the disruption of the team cohesion, it is actually the macho hyper-masculine male heterosexual culture embedded in this locker room milieu.

LGBTQ athletes, like Sam, must constantly monitor how they are being perceived by teammates, coaches, endorsers and the media in order to avoid suspicion. They are expected to maintain a public silence and decorum so that their identity does not tarnish the rest of the team.

Already, rumors have it that Sam has gone down in the draft. Questions afloat if he can play situational pass rusher, or outside linebacker. Or, if Sam is the NFL’s requisite size to play defensive end.

Should no team sign him on, the NFL is sending the message that no time is the right time to be out in this sport.

Rev. Irene MonroeRev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

How media and research institutions contribute of HIV/AIDs in black communities

December 5, 2013 at 2:31 pm | Posted in Uncategorized | 2 Comments
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Guest editorial by Rev. Irene Monroe

Dec. 1 was World AIDS Day!

However, here in the U.S. you would have scarcely known. Much of the focus was, and still is, on developing countries.

There was no reportage of it in key newspapers like the Boston Globe and the New York Times. None of the major television networks ran stories, and neither did many local radio stations nationwide. Either these stations forgot it was World AIDS Day also here in the states or opted out to not report on it from a local angle.

Some contest, in defense of both the New York Times and the Boston Globe, that the demographic groups most impacted and ravaged by the disease—African Americans and Latinos—don’t read these papers in huge numbers, so why waste the ink. And ink, also, wasn’t spilled on this topic in many independent black, Caribbean, and African local newspapers across the country.

PBS’s “Frontline” ran its last year special “ENDGAME: AIDS in Black America,” with 2013 statistical updates. A large contingent of both African Americans and Latinos have not seen this documentary because it ran on PBS channels and not on cable television networks, like “TV One and “Black Entertainment Television,” that successfully reaches this demographic group. But these black cable networks did nothing either.

Each year fewer and fewer public events are being held bringing to public attention that the epidemic is still in our midst.

While clearly racism is one of the contributing factors to the paucity of reportage on this health crisis issue in major media, so too, is the persistence of black homophobia keeping it on the “down low.”

To date more than a quarter of African Americans have died of AIDS. With the latest comprehensive data tracking the virus coming out of the Centers for Disease Control (CDC) the numbers are staggeringly alarming.  Although African American comprise of now nearly 13 percent of the U.S. population, we tragically account for approximately 44 percent of new HIV infections in 2010. But this data doesn’t reflect the wave of recent African diasporic immigrants of the last decade coming from the Caribbean Islands and the Motherland. This demographic group is overwhelmingly underreported and underserved—for fear of not only deportation but also of homophobic insults and assaults from their communities.

According to the CDC in 2010, 1 in 22 African Americans will be diagnosed HIV-positive in their lifetime. And, it’s the leading cause of death among African American women between the ages of 25-34 and African American men between the ages of 35-44. Good news is that HIV infections among African American women only in Massachusetts has decreased for the first time. And this decline in numbers has much to do with the indefatigable outreach by local organizations like AIDs Action Committee while operating each year on a diminishing state funded grant.

According to the Black AIDS Institute’s August 2008 report titled “Left Behind” the number of people living with HIV in Black America exceeds the HIV population in seven of the fifteen focus countries in the U.S. President’s Emergency Plan for AIDS Relief (PEPFAR) initiative, an initiative helping to save the lives of those suffering from HIV/AIDS around the world in countries like Haiti, Dominican Republic, India, South Africa, to name a few.

In other words, if black America were its own country, standing on its own like Haiti or Nigeria, black Americans would rate 16th with the epidemic in the world. And the epidemic is heavily concentrated in urban enclaves like Detroit, New York, Newark, Washington, D.C and the Deep South.

There are many persistent social and economic factors contributing to the high rates of the epidemic in the African American community—racism, poverty, health care disparity, violence, to name just a few—but the biggest attitudinal factor still contributing to the epidemic and showing no sign of abating is homophobia.

While we know that the epidemic moves along the fault lines of race, class, gender and sexual orientation, and that HIV transmission is tied to specific high-risk behaviors that are not exclusive to any one sexual orientation, homophobia still continues to be one of the major barriers to ending the AIDS epidemic.

And although famous HIV-positive heterosexual African Americans, like tennis great Arthur Ashe, news anchorman Max Robinson, and rapper Eazy all died of AIDS, and basketball giant Earvin “Magic” Johnson, who is still living with the virus, highlight the fact that anyone can contract the virus, many still see the epidemic as a “white gay disease,” suggesting being gay or having sex with someone of the same gender puts you immediately at high risk.

One of the reasons, in my opinion, is how data from the Centers for Disease Control (CDC) is read and reported on the epidemic that perpetuates the confusion.

For example, “MSM,” is the CDC clinical control-coined acronym for “men who have sex with men,” but it should not be used to depict openly gay or bisexual men individually or collectively. And the controversial term “Down Low” (DL) wrongly accusing black MSMs for spreading the virus throughout the African American heterosexual community should not be used to depict openly gay or bisexual men individually or collectively.

But many conflate the subgroups to be a synonym for “MSMs.” So when the CDC puts out the data that MSM of all races remain the group most severely affected by HIV, and white MSMs account for the largest number of annual new HIV infections of any group in the U.S., followed by MSMs of African descent, many in the African American community still think of the epidemic as a “white gay disease.” And with more than 18,000 people with AIDS still dying each year in the U.S. where gay, bisexual and MSM represent the majority of persons who have died, the homophobia stays in place.

While the data may be accurate about this subgroup of men in the African American community, the story is, at best, incomplete, and, at worse, intentionally skewed. Although awareness of HIV/AIDS in anemic throughout communities of the African diaspora, it is gay, bisexual and MSM who are more easily identified with having the virus because they have been and are continually tracked in CDC studies; thus, there is more data on these groups.

But the truth is this: while over 600,000 African Americans are now living with HIV, and as many 30,000 newly infected each year, there is still within the black community at least one in five living with HIV and unaware of their infection; and, they are disproportionately heterosexuals.

Clearly, as long as we continue to think of HIV/AIDS as a gay disease, we’ll not protect ourselves from this epidemic.

But we will also continue to not protect ourselves if media don’t report on it and research institutions skew its data on it.

Rev. Irene Monroe Rev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

The views expressed are those of the author.

Alec Baldwin & Homophobia: A Race-Based Double Standard?

November 25, 2013 at 3:24 pm | Posted in Uncategorized | Leave a comment

Guest editorial by Rev. Irene Monroe

Alec Baldwin has done it again—caught on camera in a cussing tirade hurling anti-gay
epithets at the vulturous paparazzi on his heels.

This time Baldwin’s accused of spewing out the phrase, “c-ksucking f-g.”

Baldwin doesn’t deny using the word “c-ksucking.” Some argue his admission is merely because he can’t lie his way out. But Baldwin claims that’s not the case because he simply had no clue that the word was a homophobic slur. And he tweets “I apologize and will retire it from my vocabulary … you learn something new every day.”

However, knowing the six-letter f-word is one—and the deleterious outcome to both career and endorsements of spewing it by those called on the carpet in the past—Baldwin emphatically refutes having uttered it. CNN’s Anderson Cooper has publicly called him a liar, but Baldwin, nonetheless, persists with his tale.

“One is that I never used the word faggot in the tape recording being offered as evidence
against me. What word is said right after the other choice word I use is unclear. But I can assure you, with complete confidence, that a direct homophobic slur (or indirect one for that matter) is not spoken,” Baldwin’s writes in Huffington Post blog titled “Two Requests in Light of Recent Events.”

While we have to credit Baldwin for his staunch support of marriage equality, gay civil
rights, and of also having a bevy of LGBTQ friends, Alec Baldwin has finally maxed out with mea culpas to the community. He now appears, at best, to be a lip service ally and at worst, an exposed closeted homophobe.

“Mr. Baldwin can’t fight for equality on paper, while degrading gay people in practice,”
a GLAAD representative rightly told FOX 411.

Homophobic epithets are so pervasive across our culture that most good-hearted and well-intentioned heterosexual people, like Baldwin, are sadly unaware of the psychological and physical toil they have on lesbian, gay, bisexual, transgender and queer (LGBTQ) people. Too often and cavalierly these epithets go either unchecked or unchallenged as hate speech.

Baldwin’s arsenal of profanity words is a bevy of potty-mouthed anti-gay epithets.

And Baldwin has received numerous passes from the LGBTQ community with his homophobic
rants where others have not. And many in LGBTQ communities of color contest the reason is race-based.

Tracy Morgan, African-American comedian and former co-actor on NBC’s “30 Rock,” with Baldwin is a glaring example.

During a standup performance in June 2011 at the Ryman Auditorium in Nashville, Tennessee,
Morgan’s “intended” jokes about LGBTQ people were instead insulting jabs:

“Gays need to quit being pussies and not be whining about something as insignificant
as bullying.”

“Gay is something that kids learn from the media and programming.”

“I don’t “f*cking care if I piss off some gays, because if they can take a f*cking dick
up their ass…they can take a f*cking joke.”

Morgan publicly expressed his mea culpas to GLAAD. And as part and parcel of his forgiveness
tour has spoken out in support of LGBTQ equality.

In October 2006, Isaiah Washington got into fisticuffs with “Grey’s Anatomy” costar Patrick
Dempsey by grabbing him by the throat and outing Knight, saying, “I’m not your little faggot like [T.R. Knight].” His public apology to the LGBTQ community for the derogatory comments he deliberately and repeatedly made about his costar T. R. Knight’s sexuality was a disingenuous statement to deflect attention away from his desperate effort to save his job. He lost it nonetheless.

And there are those who have been called on the carpet for using the f-word contesting
they didn’t mean it as an insult.

Case in point: Toronto Blue Jays shortstop Yunel Escobar was suspended in September 2012
for three games for wearing eye-black displaying a homophobic slur written in Spanish during a game against the Boston Red Sox.

With the phrase “TU ERE MARICON” (sic) written in his eye-black, the phrase can be loosely
translated as “You are a faggot” or “You’re a weak girl.”

Escobar, a native of Cuba, contested that the phrase is taken out of contest because
used in his culture it is not intended to be offensive; it’s merely used as banter in their friendly repartee.

These words are no doubt homophobic because language is a representation of culture.

If a culture is unaware of or anesthetized to the destructive use of homophobic
epithets it re-inscribes and perpetuates ideas and assumptions about race, gender identity and sexual orientation.

Consequently, these ideas and assumptions are transmitted from field houses to playing courts to media and into the dominant culture.

The difference between way the LGBTQ community has treated Alec Baldwin after his numerous outbursts and the way it’s reacted to similar outbursts from celebrities of color is troubling. Anti-LGBTQ language needs to be called out equally no matter where it comes from. Alec Baldwin certainly needs to go to anger management, but he also needs to clean his potty mouth, because it’s not just foul — it’s also homophobic.

Rev. Irene MonroeRev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

The views expressed are those of the author.

African American history through a life of service: Lee Daniels’ The Butler

August 23, 2013 at 2:59 pm | Posted in Uncategorized | Leave a comment
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Forest Whitaker as Cecil Gaines in Lee Daniels' The Butler

Forest Whitaker as Cecil Gaines in Lee Daniels’ The Butler

A guest post by Kevin C. Peterson

At the very center of Lee Daniels’ The Butler is the poignantly resonating reminder of the country’s enduring conversation about race–its many complicated tensions, variations, contradictions and resolutions.

The movie, which opened in Boston-area theaters last weekend, is a compelling meditation loosely based on the long career of Eugene Allen, a stoic Southern-born son of a murdered black sharecropper who eventually rose from a restaurant wait boy to the position of maitre d’ at the White House, serving in fine fashion 8 Presidents over 34 years and enduring the protracted pains that are associated with a man of his race and intelligence in a country determined to keep him invisible.

The Butler is based on a 2008 Washington Post article written by Wil Haygood, who formerly worked for the Boston Globe. It chronicles a remarkable swath of American history that highlights the Civil Rights era of the last century where countless citizens, including the Reverend Martin Luther King Jr., made signal contributions to ending American apartheid and advancing domestic democracy.

The Butler spans Allen’s White House employment, beginning with President Dwight Eisenhower, who desegregated United States military bases, and ending with Ronald Reagan, who signed into law the Martin Luther King Jr. federal holiday. Depicted in between are Allen’s (in the movie his name is Cecil Gaines) high hopes in President John F. Kennedy, his ambivalence toward President Lyndon Johnson, and a smoldering intolerance for Richard Nixon. Presidents Gerald Ford and Jimmy Carter are barely mentioned. Through the course of this film, directed expertly by Lee Daniels, one feels the slow, inexorable move toward civic inclusion for which Allen and many other Americans yearned. The change is propelled at times by acts of Southern violence, the slow grind of the political legal system and the gradual melt of old customs weighted in racist mores.

Written and performed brilliantly by a cast of actors in their prime (see Robin Williams as Dwight Eisenhower, John Cusack as Richard Nixon, Vanessa Redgrave as a southern racist and Jane Fonda as Nancy Reagan), The Butler is an allegory of our post World War II domestic experience, mining the social fears and guilt within our national psyche.

Viewers are prompted to reflect on the rapid changes in our racial terrain over three generations, emerging from de facto racism to a civic culture that would elect the first American of African descent in 2008.

Forest Whitaker plays Allen skillfully. He will likely earn another Academy Award nomination (he won the best actor award in 2006 for his role as an African despot in the King of Scotland) and Oprah Winfrey, who plays Allen’s adulterous and dipsomaniac wife, Gloria, gives a performance that matches the superior effort she gave as Sethe in the movie Beloved. Their oldest son, Louis, portrayed by David Oyelowo, gives the movie added narrative depth, providing youthful angst and rebellious conflict toward his parents.

The Butler falters in only minor areas. It fails to offer fully rounded characters and also treats its audiences as if it is completely knowledgeable of the complex nuances of the modern civil rights movement.

Where it succeeds extraordinarily is in offering its take on universally human themes that transcend race. Its nuanced depiction of the strains between the father and son summons the tragic feelings of loss, alienation and separation. The often cold marital relationship between Allen and his wife is likewise told with realistic pathos and the tang of sacrifice, slow forgiveness, and then enduring love.

There is a political subtext in The Butler about hope and change, the same tagline branding that was reflected in the Barack Obama 2008 presidential campaign.

The Allens also possessed those sentiments as they bore witness to their evolving lives and ever shifting commitments to each other. Unfortunately, as Haygood reported in his 2008 story, Allen’s wife died just days before the Obama election, but he savored the victory nonetheless.

On a parallel level, change was reflected in Allen’s late reconciliation with his son, an act that gives this picture an overall fullness and resolve that nothing is really over until it’s over, including our enduring struggle over race.

Kevin PetersonKevin C. Peterson is founder and director of the New Democracy Coalition, an organization focused on civic literacy and electoral justice, based at the College for Public and Community Service at the University of Massachusetts Boston.  The views expressed are those of the author.

The queer politics of writing on race

August 23, 2013 at 11:04 am | Posted in Uncategorized | Leave a comment
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Guest editorial by Rev. Irene Monroe

When Sue O’Connell, the publisher and editor of the Boston-based LGBTQ newspaper “Bay Windows,” which I also write for, penned her piece “Sharing our experience: White gay men and black men have more in common than they think” a firestorm erupted. Evidence of  the conflagration was not only seen on the paper’s website but it was also buzzed about around town.

Responses to the piece created a deluge of criticism  ranging from thoughtful advice to damning personal attacks. The fury O’Connell’s piece ignited raised for me this query: “Can white LGBTQs suggest or give advice to communities of color from their own experiences of discrimination?”

It’s a polemic that has been avoided because of the politics of political correctness as well as how any discussion on race, no matter who’s stirring the conversation—a rabid racist, the president or Attorney General Eric Holder–invariably inflame our emotions more that inform our faculties.

Many communities of color contest that white people- straight or LGBTQ—show no real vested interest in engaging in this country’s needed dialogue on race. And many whites have confessed their aversion to such a dialogue, stating that while a cultural defense of “white guilt” plays a role in their reticence so too does their cultural  fear of “black rage” for inadvertently saying the wrong thing.

What further complicates the dialogue on race is a perceived as well as a real avalanche of attacks coming from communities of color spewing how whites are as unconsciously racist as they are incurably so.  This, too, leaves the needed dialogue on race in the balance.

But with the dominate LGBTQ community’s continued indelicate dance of white privilege and single-issue platforms thwarting  efforts for coalition building  with communities of color the notion, for some people of color,  that white marginalized and struggling groups (white women, LGBTQ, the poor, to name a few)  in this country might have something  to offer communities of color in terms of advice and/ or shared (not same) experiences appears absolutely preposterous.

And it is also equally absurd to think that they don’t.

But how, then, do we, as an entire LGBTQ community, broach our needed dialogue on race?

My answer: past harms need to be redressed.

For example, civil rights struggles in this country, unfortunately, have  primarily been understood and demonstrated as tribal and unconnected rather than intersectional and interdependent.

As for our queer community one way to broach our needed dialogue on race is to address white LGBTQs appropriating from people of color’s history of struggle  and then whitewashing it as solely their own.

Case-in-point, the inspiration and source of an LGBTQ movement post-Stonewall is an appropriation of a black, brown, trans, and queer liberation narrative and struggle. The Stonewall Riot of June 27 to 29, 1969 in Greenwich Village started on the backs of working-class African-American and Latino queers who patronized that bar. Those brown and black LGBTQ people are not only absent from the photos of those nights but they also have been bleached from its written history. Many LGBTQ blacks and Latinos continue to argue that one of the reasons for the gulf between whites and themselves is the fact that the dominant queer community rewrote and continues to control the narrative of Stonewall.

For many years I taught a college-level course titled “Power and Privilege,” exploring how many of our stereotypes about people whom we perceive as being different invades our lives without much conscious deliberation on our part. Issues of race, gender, social class, sexual orientation, age and ability, among others, were considered, and how such distinctions often lead to an inequitable distribution of political power, social well-being, and the resources available to individual members of society.

On the syllabus I laid out the rules regarding classroom interaction:

1. We will address our colleagues in our classroom by name.

2. We will listen to one another—patiently, carefully—assuming that each one of us is always doing the best that s/he can.  We will speak thoughtfully. We will speak in the first person.

3. Although our disagreements may be vigorous, they will not be conducted in a win-lose manner. We will take care that all participants are given the opportunity to engage in the conversation.

4. We will own our assumptions, our conclusions, and their implications. We will be open to another’s intellectual growth and change.

5. We cannot be blamed for misinformation we have been taught and have absorbed from our U.S. society and culture, but we will be held responsible for repeating misinformation after we have learned otherwise.

6. We each have an obligation to actively combat stereotypes so that we can begin to eradicate the biases which prevent us from envisioning the well being of us all.

O’Connell blundered in her piece—some on facts and the other thinking the community could have a civil conversation on race.

Rev. Irene MonroeRev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

The views expressed are those of the author.

Should More States Require Racial Impact Statements for New Laws?

July 31, 2013 at 2:45 pm | Posted in Uncategorized | 1 Comment
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By Maggie Clark, staff writer for Stateline

Most states evaluate new legislation for how it might affect the economy or the environment, but what about measuring a law’s effect on minorities?

Earlier this month, Oregon became the third state to require racial impact statements for any changes to state criminal laws or sentencing codes. Any new criminal justice proposal must be evaluated if at least one member of each party requests a report. The report, produced by a sentencing commission or legislative analyst, must show how a proposed law could have consequences for sentencing, probation or parole policies affecting minorities disproportionately, and that information is shared with lawmakers before they vote on the bill.

Iowa and Connecticut require racial impact statements before lawmakers can vote on any new criminal laws, and Minnesota’s sentencing commission regularly drafts racial impact statements for new legislation.

Attention to racial bias in the criminal justice system has been growing. In May, the U.S. Commission on Civil Rights  began a national review to determine if controversial self-defense laws, known as “stand your ground” laws, promote racial bias.

These laws are on the books in at least 21 states and gained national attention after the shooting death of Trayvon Martin in Sanford, Fla. Martin was an unarmed black teenager killed by neighborhood-watch volunteer George Zimmerman.

More states are considering requiring minority impact statements in the wake of Zimmerman’s not-guilty verdict and the recent Supreme Court decision ending the federal preclearance requirement for election law changes in states with a history of voter discrimination, said Wayne Ford, a former Iowa state representative. Sponsor of the nation’s first racial impact statement bill, which passed in Iowa in 2008, Ford is in talks with lawmakers from 29 states interested in adopting racial impact statements.

“There’s no doubt in my mind that minority impact legislation has national, historic implications in regard to enactment and expansion of ‘stand your ground’ legislation,” said Ford. “Its scope can be expanded to make legislators and the public aware of the potential effects of ‘voter suppression’ legislation, too.”

Lawmakers in Oregon were motivated to enact their legislation by reports of disproportionate numbers of minorities in the child welfare system and in state prison.

“These racial and ethnic disparities suggest that we are using state resources inefficiently and ineffectively,” Democratic Rep. Joseph Gallegos, the bill’s sponsor, said in a statement. He was referring to statistics showing that African Americans make up less than 2 percent of Oregon’s population, but 9 percent of the state’s prison population.

Similar statistics convinced Iowa to become the first state to adopt minority impact statements.  In a scathing report published in 2007, researchers from The Sentencing Project, a national advocacy group which highlights racial disparities in the criminal justice system, found that Iowa had the nation’s highest racial disparity in prison populations:  African-Americans account for 24 percent of Iowa’s prison population, but only 2 percent of the state’s population.

Those numbers made Iowa lawmakers eager to act. “We did not want to be recognized as the nation’s leader in the incarceration of black men,” Ford said. Both chambers passed the minority impact statement bill nearly unanimously.

Racial impact statements aren’t a panacea, however. Even though Iowa has required them for more than four years, the state still has wide racial disparities in its justice system. The state has the worst racial disparity in the U.S. in marijuana arrests, according to an ACLU study. Blacks are more than eight times more likely to be arrested for marijuana possession than whites, even though usage is about even, according to researchers.

Minnesota, which also uses racial impact statements although not required by law, ranked third behind Iowa in the ACLU report, with blacks more than seven times more likely than whites to be arrested for marijuana possession.

Still, the statements are a helpful tool for lawmakers to evaluate outcomes of new legislation, said Nicole Porter, advocacy director at The Sentencing Project.
“We don’t claim that racial impact statements will resolve all disparities, but it will allow lawmakers to be intentional about the effects of the laws they enact,” Porter said.

Reprinted from Stateline. Stateline is a nonpartisan, nonprofit news service of the Pew Charitable Trusts that provides daily reporting and analysis on trends in state policy.

Matthew Shepard and Trayvon Martin: Bigotry knows no boundaries

July 18, 2013 at 2:55 pm | Posted in Uncategorized | Leave a comment
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Guest editorial by Rev. Irene Monroe

The nation is once again divided alone the fault line of race. In a perceived 2013 post-racial society, however, William Faulkner’s prophetic quote “the past is never dead. It’s not even past” of the last century have come back to haunt us in this century.

Faulkner’s quote haunts us because of the recent verdict of the George Zimmerman trial.

The story, as you well know by now, of how George Zimmerman, a volunteer neighborhood watchmen of a Florida community, was acquitted of all charges—murder and manslaughter—related to Trayvon Martin. Zimmerman’s actions resulted in the fatal shooting of Martin, a 17-year unarmed black teenager. Martin was perceived to be a suspect because he was wearing the signature piece of clothing that some associate with violent young black males—a hoodie. And he was not only wearing it but also “walking while black” in a gated community.

With no one of African descent—male or female—serving on the jury the nation sadly, once again, has shown to be neither colorblind with an all-white jury nor post-racial with one. And the notion that an all-white female jury would render a fairer outcome than an all-white male jury assumes racial bias is gender-specific.

Just as racial bias isn’t gender-specific, it is also not race-specific. Zimmerman is of a mix ethnic descent (mother’s Peruvian, and father’s Jewish) who identifies as Hispanic.

The question, however, many are still asking even after the verdict is whether Zimmerman was motivated by racism because he, too, is a person of color; therefore, was Zimmerman racially profiling Trayvon?

Racial, gender, gender-expression, and the all the other biases float freely through society—landing on all. Just because you’re a person of color or a member of an oppressed group it doesn’t mean you don’t buy into stereotypes and racial and cultural attitudes. These themes inform our judgments and actions toward others as well as your own group. (Case in point: Supreme Court Justice Clarence Thomas.)

As a matter-of-fact, the bombardment of stereotypes has proven to have both subtle and unintended consequences toward people of different races, ethnicities, sexual orientation, class and religions, to name just a few. It’s not just regular people who succumb. Geraldo Rivera, a renowned Latino, stated that Trayvon wearing a hoodie was “as much responsible” for his death as Zimmerman’s pistol. Of course, Rivera later recanted.

A young man has become the symbol of the horrific result of such stereotyping, and is fast becoming the symbol for a movement. Just as Matthew Shepard’s death galvanized a nation, Trayvon Martin’s death is doing the same.

In 1998 both James Byrd Jr., and Matthew Shepard were victims of bias-motivated crimes. Byrd, an African American was murdered by three white supremacists who chained him to the back of their pick-up truck at his ankles and dragged along a three mile asphalt road until he was dismembered. Shepard was tortured, tethered to a fence and left to die because he was gay.

The Matthew Shepard and James Byrd Hate Crimes Prevention Act, also known as the Matthew Shepard Act, was passed. The measure expanded the federal hate-crimes law to include crimes motivated by a victim’s actual or perceived race, gender, gender identity, and sexual orientation, to just name a few.

With Florida’s Stand Your Ground permitting Zimmerman to walk without charges, the Shepard-Byrd statute not only reminds us of how bias-motivated crimes links gays and blacks together but that it’s the best hope for Trayvon Martin and his family seeking justice.

 

Rev. Irene MonroeRev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

The views expressed are those of the author.

 

Black Pride: Distinct and Emblematic

June 3, 2013 at 9:54 am | Posted in Uncategorized | Leave a comment
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Guest Editorial by Rev. Irene Monroe

Black Pride reaffirms our identity. And it dances to a different beat.

What started out in Washington D.C. in 1990 as the only Black Gay Pride event in the country has grown to over 35 gatherings nationwide. Each year celebrations start in April and continue to October. Over 300,000 LGBTQ people of African descent rev up for a weekend of social and cultural events celebrating their queer uniqueness. In 2007 alone over 350,000 attended Black Gay Pride events throughout the U.S. The largest events are held in Washington, D.C., Los Angeles and Atlanta, and smaller Black Pride events (like Boston’s) provide an important sense of identity
and cultural heritage.

Sunday gospel brunches, Saturday night Poetry slams, Friday evening fashion shows, bid whist tournaments, house parties, the smell of soul food and Caribbean cuisine, and the beautiful display of African art and clothing are just a few of the cultural markers that make Black Pride distinct from the dominant queer culture.

Just like in the mainstream of American society, cultural acceptance and inclusion of LGBTQ communities of color in larger Pride events is hard to come by. Many can experience social exclusion and invisibility in the big events. Segments of our population will attend separate Black, Asian, and Latino Gay Pride events in search of the unity that is the hallmark of Pride.

The themes and focus of Black, Asian, and Latino Pride events are different from the larger Pride events. Prides of communities of color focus on issues not solely pertaining to the LGBTQ community, but rather on social, economic, and health issues impacting their entire community. The growing distance between our larger and white LGBTQ community and these LGBTQ communities of color is shown by how, for an example, a health issue like HIV/AIDS that was once an entire LGBTQ community problem is now predominately a challenge for communities of color.

Also, with advances such as hate crime laws, the repeal of the military’s “Don’t Ask, Don’t Tell,” the legalization of same-sex marriage in many states, and with homophobia viewed as a national concern, the LGBTQ movement has come a long way since the first Pride marches four plus decades ago.

Many note the perceived distance the LGBTQ community has traveled in such a short historic time—from a disenfranchised group on the fringe of America’s mainstream to a community now on the verge of equality. But not all members of our community have crossed the finish line. Some are waving the cautionary finger that within our community to note that not all are equal. Pride events can be public displays of those disparities.

Mainstream Prides have themes focused on marriage equality for the larger community where Prides organized by and for LGBTQ people of African descent have focused not only on HIV/AIDS but also unemployment, housing, gang violence, and LGBTQ youth homelessness. After decades of Pride events where many LGBTQ people of African descent asked to be included and weren’t, Boston Black Pride was born. Boston Black Pride this year will neither be a formal gathering of folks nor will there be a display of scheduled festivities. But it will groove on as it always has for the community, with more individual and impromptu events.

By 1999 Black Pride events have grown into the International Federation of Black Prides, Inc. (IFBP). The IFBP is a coalition of twenty-nine Black Pride organizations across the country. It formed to promote an African diasporic multicultural and multinational network of LGBTQ/ Same Gender Loving Pride events and community based organizations dedicated to building solidarity, health, and wellness and promoting unity throughout our communities.

Also in understanding the need to network and build coalitions beyond its immediate communities, IFBP created the formation of the Black/Brown Coalition. Black Pride is an invitation for community.
Like the larger Pride events that go on during the month of June throughout the country, Black Pride need not be viewed as either a political statement or a senseless non-stop orgy of drinking, drugging and sex. Such an “either-or” viewpoint creates a dichotomy, which lessens our understanding of the integral connection of political action and celebratory acts of songs and dance for our fight for our civil rights.

While Pride events are still fraught with divisions,they, nonetheless, bind us to a common struggle for LGBTQ equality. Black Pride contributes to that struggle for equality, demonstrating an African diasporic aspect of joy and celebration that symbolizes not only our uniqueness, but it also affirms our commonality as an expression of LGBTQ life in America.

Happy Pride!

Rev. Irene MonroeRev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

The views expressed are those of the author.

Jason Collins: The Great Black Hope

May 2, 2013 at 3:13 pm | Posted in Uncategorized | 1 Comment
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Guest editorial by Rev. Irene Monroe

NBA player Jason Collins recently announced he is gay. (Kwaku Alston for Sports Illustrated.)

NBA player Jason Collins
(Kwaku Alston for Sports Illustrated.)

The professional sports world has been waiting for a Jason Collins moment— a gay athlete currently playing in a major league to come out publicly.  What you may not know is that the subtext is that it was hoped the moment would star an African American male.

The African American community, let alone the sports world, desperately needed an openly gay current male professional player.

Collins, who deliberately wore the jersey number, “98,” to honor slain gay student Matthew Shepard during the 2012 – 13 NBA season, is a 7′ 0″ center for the Washington Wizards,
a former Boston Celtics, and is also African American. Closeted for all of his professional playing life, until now, Collins told “Sports Illustrated,” why he finally came out.

“I realized I needed to go public when Joe Kennedy, my old roommate at Stanford and now a Massachusetts congressman, told me he had just marched in Boston’s 2012 Gay Pride Parade. I’m seldom jealous of others, but hearing what Joe had done filled me with envy….I want to do the right thing and not hide anymore.”

LGBTQ athletes must constantly monitor how they are being perceived by teammates, coaches, endorsers and the media in order to avoid suspicion. They are expected to maintain a public silence and decorum so that their identity does not tarnish the rest of the team.

In what will now hopefully become the last closet where LGBTQ hide their sexual orientation, thanks to Collins, the sports world’s hyper-masculine and testosterone-driven milieu might actually begin to loosen its homophobic hold, especially among black athletes.

Doc Rivers, coach of the Boston Celtics and African American, is revered among black athletes.

Having coached Collins for 32 games before Collins was traded to the Washington Wizard, Doc Rivers remarks help spread a message of acceptance.

“I’m really proud of Jason. He still can play. He’ll be active in our league, I hope, and we can get by this— get past this. I think it would be terrific for the league. More than anything, it would just be terrific for mankind, my gosh.”

In terms of when and how you come out personally, timing is everything. So, too, in coming out professionally.

The statement, “I’m a 34-year-old NBA center. I’m black. And I’m gay” by Collins in the  May 6
issue of Sports Illustrated is as momentous as when renown comedienne Ellen DeGeneres’ quote “Yep, I’m Gay” appeared on the cover of the April 14, 1997 issue of “Time Magazine.”

Although the time span between the two statements is 16 years, and many more advances and civil rights have been afforded to us lesbian, gay, bisexual, transgender, and queer (LGBTQ) Americans, we now see we’re still a nation grappling with the issue.

While both Collins and DeGeneres give a public face and personal testimonies of their struggle of being closeted about their sexual orientation, their messages reaches and resonates within only certain pockets of the American population and not others. And within those pockets of the American populace, the reprisal and applause they also receive for coming out still fracture alone several fault lines, with profession being one of them.

When Ellen so boldly came out in 1997 she received a torrent of praises from the LGBTQ community and our allies. But “her career puttered and stalled out for the three years following her coming out,” and her impact did little for both the world of sports and for many-straight and LGBTQ- in the African American community in understanding the deleterious effects of homophobia. (It was still being argued, as now, in many African American communities that homosexuality is a “white disease” and not a civil rights.)

In the sports world most women athletes, even today, are assumed to either be lesbians and/ or unfeminine.

For example, in many African American communities Olympic basketball player Lisa Leslie was perceived to be a “girly- girly;” therefore, not a lesbian, but certainly a weak and non-aggressive player. Tennis phenoms the William Sisters are aggressive players but too muscular, especially Serena, to be seen as feminine.

LBT women in professional sports have come out of the closet while playing, at least, two decades before the “Jason Collins watershed moment.”

While race plays a factor in the African American community coming to grips with its homophobia, especially in the world of sports, so, too, does gender.

Case in point: Just last month, Brittney Griner, also an African American like Collins, is a 6-foot-8, three-time All-America center and was the number one pick in the WNBA draft announced she was a lesbian. It wasn’t considered a big news story.

In 1997, a pregnant Sheryl Swoopes— three-time Olympic gold medalist and three-time MVP of the Women’s National Basketball Association (WNBA)— promoting a heterosexual face for the WNBA was the cover-girl for the premiere issue of “Sports Illustrated Women.” At the time Swoopes was married to her male high school sweetheart. That was considered a big news story. But so too in 2005, when Swoopes came out as a lesbian, becoming the second in the WNBA, and endorsed the lesbian travel company “Olivia.”  She was at the time partnered with Alisa Scott, an assistant coach for the Houston Comets that Sheryl played for from 1997-
-2007. And in 2011, it was another big new story because she was with a male.

To incurable homophobes, especially of the fundamentalist Christian variety type, who pedal their “nurture vs. nature” rhetoric that homosexuality is curable with reparative therapies, they saw Swoopes as the prodigal daughter who had finally found her way home to Jesus.
Many of my heterosexual African American brothers, Chris Unclesho, the man Swoopes was then engaged to marry, was the MAN! A bona fide “dyke whisperer” who had turned Swoopes out to the sexual joys of what it is to be with a man.
But long before Swoopes, Griner and Collins, both tennis greats Billie Jean King and Martina Navratilova came out in 1981.
Martina was publicly taunted for not only being a lesbian but for also not bringing femininity and beauty to her game. Her muscular physique and supposedly masculine appearance killed not only sponsor endorsements but also attempted to kill her spirit in playing the game.

With the sports world celebrating Collins news, Navratilova has joined in voicing her joy in an op-ed she wrote for SI.com.

“Now that Jason Collins has come out, he is the proverbial game-changer. One of the last bastions of homophobia has been challenged. How many LGBT kids, once closeted, are now more likely to pursue a team sport and won’t be scared away by a straight culture? Collins has led the way to freedom. Yes, freedom— because that closet is completely and utterly suffocating. It’s
only when you come out that you can breathe properly.”

Navratilova is correct in stating that Collins is a “game-changer,” because he stands on all the LGBTQ shoulders in sports before him.

Truth be told, Collins is not the first professional gay or black athlete to come out. He’s not even the first professional athlete to come out while playing.

But in a sports world that has become overwhelming shaped by African American male players and masculinity, Collins coming out celebration has everything to do with timing, gender, race and many more straight brothers embracing their gay brethren.

Rev. Irene MonroeRev. Irene Monroe is a Ford Fellow and doctoral candidate at Harvard Divinity School. One of Monroe’s outreach ministries is the several religion columns she writes – “The Religion Thang,” for In Newsweekly, the largest lesbian, gay, bisexual, and transgender newspaper that circulates widely throughout New England, “Faith Matters” for The Advocate Magazine, a national gay & lesbian magazine, and “Queer Take,” for The Witness, a progressive Episcopalian journal. Her writings have also appeared in Boston Herald and in the Boston Globe. Her award-winning essay, “Louis Farrakhan’s Ministry of Misogyny and Homophobia”, was greeted with critical acclaim.
Monroe states that her “columns are an interdisciplinary approach drawing on critical race theory, African American , queer and religious studies. As a religion columnist I try to inform the public of the role religion plays in discrimination against lesbian, gay, bisexual, transgender and queer people. Because homophobia is both a hatred of the “other ” and it’s usually acted upon ‘in the name of religion,” by reporting religion in the news I aim to highlight how religious intolerance and fundamentalism not only shatters the goal of American democracy, but also aids in perpetuating other forms of oppression such as racism, sexism, classism and anti-Semitism.”

The views expressed are those of the author.

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