Minority Within A Minority: An Exploration Into The Unique Challenges Facing Black Lesbians And Gay Men

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Running head: MINORITY WITHIN A MINORITY

Minorities Within a Minority: An Exploration of The Unique Challenges Facing Black Lesbians and Gay Men Travis Sky Ingersoll

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Abstract The challenges facing the Black non-heterosexual in contemporary society are legion. This paper focuses on exploring homophobia within the black community, and how heterosexist ideologies affect Black gays and lesbians. Furthermore, the high prevalence of discrimination within the predominantly White gay community will be reviewed and addressed. In conclusion, possible routes to take in combating discrimination of Black non-heterosexuals are presented.

3 Minorities Within a Minority: An Exploration of The Unique Challenges Facing Black Lesbians and Gay Men Using popular television shows like The L Word, Six Feet Under, Will & Grace, and Queer Eye for the Straight Guy as rationale, you’d assume that America has finally come to grips with the fact that not everyone is heterosexual, and even, dare I say, come to partially accept homosexuality as a normal form of sexual orientation. This may be somewhat true for the White American culture, however within American Black culture there appears to be less of an atmosphere of openness towards non-heterosexuality. This paper will explore possible reasons behind such pervasive homophobia within the Black community, explore the unique challenges facing Black gays and lesbians, and offer up possible avenues to address such important issues.

When I began my exploration of this topic, I was surprised at the relative paucity of literature and empirical research on Black non-heterosexuality. Unfortunately this was not due to poor research skills, for many authors confer with the scarcity of historical documentation and contemporary research about Black homosexual behaviors (Anderson, 1998; Herdt, 1992; McBride, 2005; Richardson, 2003). In particular short supply was information on the behaviors and issues facing Black gay men.

One explanation for the short supply of research was that due to the overwhelming homophobic atmosphere in the Black community, most Black gay men do not admit to homosexual behaviors (Herdt, 1992). In addition, for a variety of reasons, many Black men may not perceive their same sex encounters as being homosexual. It is obvious that

4 further research and discourse is needed on the topics of Black non-heterosexuality within the Black community, within the predominately White gay community, as well as within American society in general. In this way, we may come to understand and address the unique challenges facing the Black non-heterosexuals.

The challenges facing Black homosexuals are an extension of the wider problems concerning gender relations within the Black community. Much discourse has pointed at the emasculation of Black men by slavery, and to the rise of the matriarchal family structure as being the downfall of the Black community (Hernton, 2003; Staples, 1972, 1990). In the book, A Profile of the Negro American, by Pettigrew (1964), it was argued that the creation of matriarchal Black families, due to slavery, endangers the Black male and female sexual identity. It was further argued that children raised by strong mothers grew up confused about proper gender roles, which resulted in a greater proclivity to produce masculine women and feminine men. Moynihan (1967) boorishly added that, in general, Black female dominance dangerously retards the advancement of the Black race. Such sexist beliefs, appear not only to have aggrandized homophobia within the Black community, but has led to the oppressive treatment of the Black woman by both Black and White men for generations (Richardson, 2003).

What such rhetoric seems to have created in the contemporary Black community is an environment where heterosexism is rigidly enforced and adhered to. Richardson (2003) proposed that Black hyper-sexuality is the result of Black society’s self-assertion of “normalcy” in the eyes of White America; that it is due to the drive to feel like ordinary

5 human beings after generations of being labeled sexually deviant and obscene (Lee, 2003). In this hyper-masculine environment, the Black gay man and the Black lesbian are all but invisible (McBride, 2005).

In a 2002 survey of more than 2,500 Black gays and lesbians within nine major cities in the United States, 66% of respondents agreed that homophobia in the black community was a problem (McBride, 2005). Further research has confirmed that the majority of Blacks disapprove of homosexuality (Cannick, 2004). Some Black Americans even view homosexuality as a predominantly White phenomenon (Icard, 1986). Possible cited roots of Black homophobia include; religion and the role of the Black church, the strict sexist gender role socialization in Black communities, beliefs that male homosexuality and lesbians further emasculates the Black man, and the pervasive attitude that homosexuals are best left locked in the closet to preserve community face (Anderson, 1998; Asanti, 1997; Peterson, 1992).

Because of anticipated disapproval, many Black non-heterosexuals choose not to publicly disclose their sexual orientations. To do so may cause an individual to risk rejection, isolation, or even physical assault (Dowd, 1994). Such negative stigma and disapproval toward homosexuality creates a situation where there is little support for Black gays and lesbians within the Black community, and no distinct Black gay culture.

In a study by Loiacano (1989) Black lesbians and gay men were interviewed to get a better understanding of the challenges they face, and to explore ways to meet their needs.

6 One of the reoccurring themes expressed was the need for validation within the Black community. Interviewees commonly expressed the pressure to stay secretive of their sexual orientation, or risk losing the support of those in the Black community, as well as the fear of the ramifications their “coming out” could have on their families. It was also discussed how the masculinist, heterosexist, “save the Black family” rhetoric within the Black community further propagates homophobia. Many have expressed sadness at how the Black community has come to oppress the sexuality of their own people, due to the sexist ideologies of those who have oppressed Black people throughout history (Anderson 1998; Loiacano, 1989).

Another dominant theme in the Loiacano (1989) interviews was the desperate need for Black non-heterosexual role models. This need for Black gay and lesbian role models has been well documented elsewhere (Anderson, 1998; Asanti, 2001; Cannick, 2004; Loiacano, 1989; McBride, 2005). Everywhere in mainstream White media, you see depictions of successful White gay men and Lesbians. Shows such as The “L” word, Will & Grace, and Six Feet Under to name just a few. For the most part, American television unashamedly ignores Black gays and Lesbians (Cannick, 2004). When there are depictions of Black homosexuality it is often in a derogatory way, such as skits performed on the show “In Living Color,” and in the movie “Car Wash” with Snoop Dogg. In these depictions, Black gay men are utilized as props for juxtaposition with the “real” manliness of the Black male characters that interact with them (Dowd, 1994).

7 McBride (2005, p. 4) proposes an important question, “where in the popular or cultural imagination is the bourgeois, well-educated, fairly cosmopolitan Black gay man?” The only place where I’ve seen one represented is on the show “Six Feet Under,” in the form of Keith, the Black security officer who is the on and off again romantic partner of the show’s main White gay character, David. However, even in that role the Black gay male is instilled with the stereotypical characteristics of nearly uncontrollable hyper-sexuality and irascibility; two derogatory characteristics generally assigned to the heterosexual Black male.

With the pervasive homophobic attitudes of the Black community, many Black gays and lesbians are presented with the difficult decision of either trying to be accepted within their own community, or within the predominantly White gay community. A viewpoint that I personally agree with, was stated by Cannick (2004) who believes that the Black homosexual, or bisexual, should not be forced to choose between one community or the other. “You can’t be Black and ignore issues that face the gay community, and you can’t be gay and ignore issues that face the Black community. It’s who you are – an important part of both communities (p.1).” Such logic would appear irrefutable. However, the reality of the situation is quite different.

One respondent in the Loiacano (1989) interviews, Larry, sheds light on this difficult situation by demonstrating how even within the supposedly open and accepting gay community, Black people become the victims of discrimination. Larry experienced discrimination when trying to enter a gay night club and expressed his feeling about the

8 situation by stating, “it really saddened me because I thought because we were all gay, we were all fighting for equality. You know… we would pull together. But I found more overt racism among White gays than I did among just Whites period… which really upset me (p.23).”

This tendency for the gay community to discriminate against non-Whites has been well-documented (Anderson, 1998; Asanti, 1997; Cannick, 2004 Dowd, 1994; Herdt, 1992; Icard, 1989; Lim-Hing, 1990; Loiacano, 1989; McBride, 2005; Jackson, Shannon, and Yu, 2002; Richardson, 2003). Why there appears to be a greater deal of discrimination against Black gays within the gay community, than in the White community in general has not been properly explored. In fact, I have found no literature addressing this phenomenon from the gay community’s perspective.

What all this homophobic discrimination, within both the White gay community and Black community, has resulted in is a situation where there is virtually no incentive for the Black gay male or lesbian to identify themselves as such. With no role models to look up to, and no place to go in which one feels accepted and safe, it is no wonder that most non-heterosexual Black gay men and lesbians decide to keep their orientations secret. Coming out within the Black community poses a variety of safety risks for the Black gay male. This reality seems to have resulted in a tendency for such men to prefer living a life on the “down low.” Living on the “down low” is the term coined for describing a situation where Black males establish heterosexual relationships and engage in homosexual activities on the side, and in secrecy (Smith, 2004). For the Black woman,

9 proclaiming oneself as a lesbian would add yet another hated identity to an already heavy load to bear (Richardson, 2003). However, this atmosphere of secrecy has consequences.

This powerful sense of isolation is identified as a main reason for the high incidence of suicide among Black lesbians (Asanti, 1997). An atmosphere of hyper-masculinity, homophobia and heterosexism has created a situation in which “coming out” in the Black community is just not a viable option for the Black gay or bisexual male. Secrecy and a life of living on the “down low” becomes the only option. The sense of shame and deviance one feels by being forced to act out one’s sexual desires in secrecy lends itself to greater risk taking, and is resulting in an increasing prevalence for men living on the “down low” to contract and transmit HIV to their unsuspecting girlfriends and wives (Smith, 2004).

Throughout this paper I have presented information regarding the adversity faced by today’s Black gay men and lesbians within their communities, as well as within the gay community. The following suggestions to address the issues facing the Black nonheterosexual population come from a variety of sources, and all appear to be well thought out. However, I know that creating the needed changes will take a lot of work and sacrifice from the Black community, the gay community, Black gay men and lesbians, as well as from our society as a whole; obviously no easy task! With that said, I’ll now review a few worthwhile ideas of how to address the difficulties facing Black nonheterosexuals.

10 One avenue to address the challenges facing Black gays and lesbians, suggested by Cannick (2004), is through greater activism on the part of Black gays and lesbians themselves. In her opinion Black gays and lesbians will continue to be invisible and ignored as long as they continue to ignore themselves, so the need to unite and organize against the oppressive forces at work is paramount. This, however, may prove to be a difficult task to undertake. In an article by McBride (2005) the opinion was expressed that only middle-class Black gay men and lesbians can discuss the importance of combating homophobia within the Black community, since they most likely no longer live there and are therefore more safe from the repercussions of such activism. On the flip-side, lower-class Black gay and lesbian activists would be at greater safety risk, for they must daily negotiate the perils of such actions within their communities.

Another possible method towards change that may lead to less homophobia and greater support for the non-heterosexual members of the Black community, would be to rewrite black history in a way that would truthfully represent the Black voice, and not the heterosexist views of a puritanically oppressive culture (Richardson, 2003). Black lesbians and gay men have been almost entirely omitted from black history, although it is very likely that at least some of the prominent figures throughout Black history were not heterosexual. To recognize the achievements of non-heterosexual Black figures in history could possibly lead to a greater acceptance of sexual minorities within the Black community, as well as providing further impetus to reject the oppressive sexual ideologies of mainstream society.

11 Sexuality education is yet another route to combat homophobia and heterosexism within the Black community, as well as within society in general. Many studies have demonstrated how sexuality education positively affects specific attitudes towards nonheterosexuality (Finken, 2002; Larsen, Cate, & Reed, 1983; Serdahely, 1984; Wright, & Cullen, 2001; Lewis, 2003). However, in the study by Lewis (2003), evidence suggested that education had less of an affect on the homophobic attitudes of Blacks than of Whites. Education as a means to decrease homophobia within the Black community may need to be culturally specific in its design to be most effective. Perhaps the reason that Black student’s attitudes towards homosexuals were not as impacted as the White student’s in the Lewis (2003) study was that the curriculum was not speaking directly to Black students?

What all the information seems to boil down to, is the need for honesty towards nonheterosexuals within the Black community (Anderson, 1998; Asanti, 1997; Peterson, 1992). The presence of homosexuals and bisexuals within the Black community is wellknown, what is now needed is validation and acceptance. Black non-heterosexuals are valuable members of their communities and should be treated with the decency they deserve. However, before such a utopian ideal can be realized, the strict heterosexist ideologies carried down from mainstream society must be challenged and refuted. Without honesty an acceptance of homosexuality, the homophobic, heterosexist atmosphere will continue to create a situation in which Black lesbians have a higher rate of suicide than Black heterosexual females, and where Black gay men are forced to live a life on the “down-low” (Boykin, 2006).

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The predominantly White gay community also needs to come under attack for its discriminatory tactics. Discrimination within the gay community not only affects Blacks, but other minority groups as well (Lim-Hing, 1990). You’d think after years of being marginalized and persecuted by society, White gays and lesbians would be more inclusive towards all sexual minorities, no matter their color or culture. Unfortunately evidence has shown this not to be the case. However it may be addressed, such as through education, media campaigns, or through lawsuits against discriminatory practices within the gay community, change needs to take place.

As one can ascertain from the information gleamed from the research I have presented in this paper, the challenges facing the Black non-heterosexual are legion. Not only must they negotiate the difficulties of being minorities within mainstream society, they must also deal with oppression within their own communities, as well as within gay communities. To realistically make positive headway towards greater respect, understanding, and equality of the Black non-heterosexual, activism must take place on many fronts. Perhaps if Black non-heterosexuals would start to be depicted in media in non-derogatory ways, public acceptance will slowly begin to increase. I seems to me that this is the way the process works in our country. As was evident with the fact that more people voted for the last American Idol than did for the last presidency, we are truly “one nation under television.”

13 I remember before Ellen DeGeneres publicly “came out” on her sitcom, homosexuality was much more taboo than it is now. After the initial public outcry, 700Club damnation, and political controversy, people began to feel less threatened by those omnipresent, yet hidden “homosexuals” within our society. Now it is hard to flip through the channels without being presented with homosexual personalities. I believe the same thing will happen for Black homosexuals as soon as there are Black media figures brave enough to identify themselves as being non-heterosexual. Until that happens, for those of us in the field of human sexuality, we need to spread as much knowledge about such issues as is possible, and offer our support wherever we can.

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16 education. Journal of Homosexuality Special Issue: Homophobia – An Overview, 10, 1-2, 109-116. Smith, T. (2004, August). Deadly deception: Their lies are killing us. Essence, 35, 4. Staples, R. (1990). Social inequality and black sexual pathology: The essential relationship. The Black Scholar, 21, 3, 29-37. Staples, R. (1972). Research on black sexuality: Its implication for family life, sex education, and public policy. The Family Coordinator, April, 183-188. Wright, L. W., & Cullen, J. M. (2001). Reducing college students’ homophobia, erotophobia and conservatism levels through a human sexuality course. Journal of Sex Education and Therapy, 26, 4, 328-333.