“Why Gay Male Athletes Don’t Come Out of the Closet”

12 January 2013

Wade Davis at The Los Angeles Times and The Daily Beast

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Former NFL player Wade Davis passionately speaks out on sports, homophobia and “Why Gay Male Athletes Don’t Come Out of the Closet” in an op-ed at the Sunday Los Angeles Times.

When I was 7 years old, my friends and I would play football in my backyard for hours, often with my mother watching through the kitchen window. One of the games we played was called “smear the queer.” At the time I didn’t know what “queer” meant. I only knew if you were brave enough to pick up the ball, you were “the queer” and would get creamed.

As I got older, I learned what that term meant, and then, in high school, I realized that I was gay. But that image of how “the queer” got “smeared” stayed with me. I ultimately realized my goal of becoming a professional football player, but being open about my sexuality while I was a player seemed far too dangerous to consider.

And:

[Sports journalist] LZ Granderson, who has been honored for his efforts to combat homophobia in sports, called closeted gay professional athletes “chickens.” He’s not alone in demanding that athletes and other public figures divulge their sexual orientation and other aspects of their personal lives. But as someone who was closeted during my time in the NFL, I’d suggest it’s not always that simple.

I understand the hope that some brave athlete in one of the “manly” sports will come out and that this will transform sports culture, redefine our notion of masculinity and inspire millions of gay athletes battling the perception that gay men can’t play sports. But that’s a lot of hope to hang on a single act. Transformation is likely to happen more slowly, and it’s important that during that process, advocates of equality don’t create their own form of oppression by bullying or calling out gay athletes who have chosen not to go public about their sexuality.

Davis also chats with The Daily Beast about being closeted in the NFL.

2013_01_12_Wade_DavisWhen I was playing I had a partner. But he presented as straight so people would think, oh that’s just his boy. There is no interrogation of people’s friends. You choose very strategically when you’re in the closet. You choose someone who’s very masculinely presenting, who can pass as just a friend. And a lot of guys rolled with crews. So if there’s four or five guys waiting on you afterwards no one’s gonna know who that is. And there are other guys who don’t have their partners come to the games at all.

Wade Davis played for the Tennessee Titans, Washington Redskins and the Seattle Seahawks. I interviewed Davis and former basketball players DeMarco Majors and Will Sheridan on “Coming Out in the Locker Room” for the new anthology For Colored Boys Who Have Considered Suicide When The Rainbow Is Still Not Enough. Since the book’s publication, it has been a pleasure to watch Davis emerge as an eloquent and strong voice for LGBT youth.

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Minister Louis Farrakhan Speaks: Analysis of 2012 and Insights into 2013

Minister Louis Farrakhan Speaks: Analysis of 2012 and Insights into 2013

Published on Jan 5, 2013

 

 

 

 

 

(Finalcall.com) – In a wide-ranging interview, Minister Louis Farrakhan gives analysis of 2012 and insight into 2013. Topics include Pres. Obama, the movie, Django Unchained, Tyler Perry

ABOUT MINISTER LOUIS FARRAKHAN

National Representative of the Honorable Elijah Muhammad and The Nation of Islam

The Nation of Islam under the leadership of the Honorable Minister Louis Farrakhan is the catalyst for the growth and development of Islam in America. Founded in 1930 by Master Fard Muhammad and led to prominence from 1934 to 1975 by the Honorable Elijah Muhammad, the Nation of Islam continues to positively impact the quality of life in America.

Minister Louis Farrakhan, born on May 11, 1933 in Bronx, N.Y., was reared in a highly disciplined and spiritual household in Roxbury, Massachusetts. Raised by his mother, a native of St. Kitts, Louis and his brother Alvan learned early the value of work, responsibility and intellectual development. Having a strong sensitivity to the plight of Black people, his mother engaged her sons in conversations about the struggle for freedom, justice and equality. She also exposed them to progressive material such as the Crisis magazine, published by the NAACP.

Popularly known as “The Charmer,” he achieved fame in Boston as a vocalist, calypso singer, dancer and violinist. In February 1955, while visiting Chicago for a musical engagement, he was invited to attend the Nation of Islam’s Saviours’ Day convention.

Although music had been his first love, within one month after joining the Nation of Islam in 1955, Minister Malcolm X told the New York Mosque and the new convert Louis X that Elijah Muhammad had said that all Muslims would have to get out of show business or get out of the Temple. Most of the musicians left Temple No. 7, but Louis X, later renamed Louis Farrakhan, chose to dedicate his life to the Teachings of the Honorable Elijah Muhammad.

The departure of the Honorable Elijah Muhammad in 1975 and the assumption of leadership by Imam W. Deen Mohammed brought drastic changes to the Nation of Islam. After approximately three years of wrestling with these changes, and a re-appraisal of the condition of Black people and the value of the Teachings of the Honorable Elijah Muhammad, Minister Farrakhan decided to return to the teachings and program with a proven ability to uplift and reform Blacks.

His tremendous success is evidenced by mosques and study groups in over 120 cities in America, Europe, the Caribbean and missions in West Africa and South Africa devoted to the Teachings of the Honorable Elijah Muhammad. In rebuilding the Nation of Islam, Minister Farrakhan has renewed respect for the Honorable Elijah Muhammad, his Teachings and Program.

Soon to be 80 years of age, Minister Farrakhan still maintains a grueling work schedule. He has been welcomed in a countless number of churches, sharing pulpits with Christian ministers from a variety of denominations, which has demonstrated the power of the unity of those who believe in the One God. He has addressed diverse organizations, been received in many Muslim countries as a leading Muslim thinker and teacher, and been welcomed throughout Africa, the Caribbean and Asia as a champion in the struggle for freedom, justice and equality.

In 1979, he founded The Final Call, an internationally circulated newspaper that follows in the line of The Muhammad Speaks. In 1985, Minister Farrakhan introduced the POWER concept. In 1988, the resurgent Nation of Islam repurchased its former flagship mosque in Chicago and dedicated it as Mosque Maryam, the National Center for the Re-training and Re-education of the Black Man and Woman of America and the World. In 1991, Minister Farrakhan reintroduced the Three Year Economic Program, first established by the Honorable Elijah Muhammad to build an economic base for the development of Blacks through business ventures. In 1993, Minister Farrakhan penned the book, “A Torchlight for America,” which applied the guiding principles of justice and good will to the problems perplexing America. In May of that year, he traveled to Libreville, Gabon to attend the Second African-African American Summit where he addressed African heads of state and delegates from America. In October of 1994, Minister Farrakhan led 2,000 Blacks from America to Accra, Ghana for the Nation of Islam’s first International Saviours’ Day. Ghanaian President Jerry Rawlings officially opened and closed the five-day convention.

The popular leader and the Nation of Islam repurchased farmland in Dawson, Georgia and enjoyed a banner year in 1995 with the successful Million Man March on the Mall in Washington, D.C., which drew nearly two million men. Minister Farrakhan was inspired to call the March out of his concern over the negative image of Black men perpetuated by the media and movie industries, which focused on drugs and gang violence. The Million Man March established October 16 as a Holy Day of Atonement, Reconciliation and Responsibility. Minister Farrakhan took this healing message of atonement throughout the world during three World Friendship Tours over the next three years. His desire was to bring solutions to such problems as war, poverty, discrimination and the right to education. Minister Farrakhan would return to the Mall on Washington, D.C. in 2000 convening the Million Family March, where he called the full spectrum of members of the human family to unite according to the principle of atonement. Minister Farrakhan performed thousands of weddings, as well as renewed the vows of those recommitting themselves in a Marriage Ceremony.

As part of the major thrust for true political empowerment for the Black community, Minister Farrakhan re-registered to vote in June 1996 and formed a coalition of religious, civic and political organizations to represent the voice of the disenfranchised on the political landscape. His efforts and the overwhelming response to the call of the Million Man March resulted in an additional 1.7 million Black men voting in the 1996 presidential elections. In July 1997, the Nation of Islam, in conjunction with the World Islamic People’s Leadership, hosted an International Islamic Conference in Chicago. A broad range of Muslim scholars from Europe, Asia, Africa and the Middle East, along with Christian, Jewish and Native American spiritual leaders participated in the conference.

Following the September 11, 2001 attacks against the United States, Minister Farrakhan was among the international religious voices that called for peace and resolution of conflict. He also wrote two personal letters to President George Bush offering his counsel and perspective on how to respond to the national crisis. He advised President Bush to convene spiritual leaders of various faiths for counsel. Prior to the war on Iraq, Minister Farrakhan led a delegation of religious leaders and physicians to the Middle East in an effort to spark the dialogue among nations that could prevent war.

Marking a new milestone in a life that has been devoted to the uplift of humanity, Minister Farrakhan launched a prostate cancer foundation in his name May 10-11, 2003. First diagnosed in 1991 with prostate cancer, he survived a public bout and endured critical complications after treatment that brought him 180 seconds away from death.

In July of that year, Minister Farrakhan accepted the request to host the first of a series of summits centered on the principles of reparations. Nearly 50 activists from across the country answered his call to discuss operational unity within the reparations movement for Black people’s suffering in the trans-Atlantic slave trade. Culminating the Nation of Islam’s Saviours’ Day convention in February 2004, Minister Farrakhan delivered an international address entitled, “Reparations: What does America and Europe Owe? What does Allah (God) promise?” stepping further into the vanguard position of leadership calling for justice for the suffering masses of Black people and all oppressed people throughout the world.

On May 3, 2004, Minister Farrakhan held an international press conference at the National Press Club in Washington, D.C. themed, “Guidance to America and the World in a Time of Trouble.” The press conference sought to expose the plans and schemes of President George W. Bush and his neo-conservative advisors who plunged American soldiers into worldwide conflict with the occupations of Afghanistan and Iraq. This international press conference was translated into Arabic, French and Spanish.

In October 2005, after months of a demanding schedule traveling throughout the U.S., Minister Farrakhan called those interested in establishing a programmatic thrust for Black people in America and oppressed people across the globe to participate in the Millions More Movement, which convened back at the National Mall in Washington, D.C. on the 10th Anniversary of the Historic Million Man March. The Millions More Movement involved the formation of 9 Ministries that would deal with the pressing needs of our people. Also in 2005, Minister Louis Farrakhan was voted as BET.com’s “Person of The Year” as the person users believed made “the most powerful impact on the Black community over the past year.”

In April 2006, Minister Farrakhan led a delegation to Cuba to view the emergency preparedness system of the Cuban people, in the wake of the massive failure to prevent the loss of human life after Hurricane Katrina in August 2005.

In January 2007, the Honorable Minister Louis Farrakhan underwent a major 14-hour pelvic exoneration. In just a few weeks, and as a testament to the healing power of God, Minister Farrakhan stood on stage at Ford Field in Detroit, Michigan on February 25, 2007 to deliver the first of several speeches that year with the theme “One Nation Under God.”

On October 19, 2008, after nearly a year of extensive repairs and restoration, Minister Farrakhan opened the doors and grounds of Mosque Maryam to thousands of people representing all creeds and colors during a much anticipated Rededication Ceremony themed “A New Beginning.” This day also served as the commemoration of the 13th Anniversary of the Historic Million Man March and Holy Day of Atonement.

The prayers of spiritual leaders representing the three Abrahamic faiths—Judaism, Christianity and Islam—were offered to bless this momentous affair. Those who were present that day, and who watched live via internet webcast throughout the world, witnessed Minister Farrakhan’s message of unity and peace for the establishment of a universal government of peace for all of humanity.

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Dr. Boyce Watkins & Yvette Carnell: Whatever Happened to Al Sharpton’s Black Agenda?

Dr. Boyce & Yvette: Whatever Happened to Al Sharpton’s Black Agenda?

Added by Staff on January 7, 2013.

MorialandSharptonIts hard to ignore the fact that a lot of focus has shifted away from the Black community and has moved on to other things, such as the Fiscal Cliff. While it is true that the Black Community is not the only “agenda” that the Obama administration should be worried about, it is becoming increasingly hard to ignore the fact that the Obama administration seems more interested in Black people’s voting power than the actual people.

Dr. Boyce Watkins recently had a discussion with political expert, Yvette Carnell to discuss this topic. The discussion is below:

Dr. Boyce:           Hi.  I’m Dr. Boyce Watkins from YourBlackWorld.com.  Today I was thinking about something as we start the New Year.  I was watching MSNBC and I happened to catch some of Al Sharpton’s new show, “Politics Nation.”  The show seems to be doing really well.  The ratings are really high and I think it’s because Reverend Sharpton is a sharp guy.  He’s smarter than most people give him credit for.

But, one of the things I can also say is that I noticed that the rhetoric has adjusted since the election.  I noticed that the engagement with black folks was at an all time high right before the President was attempting to get reelected.  Much of the prodding resulted from this constant conversation about, “Oh, they’re trying to take away your voting rights.  Dr. King died for your voting rights,” and all this other stuff.  But, when black people showed up and said, “Well, what about our unemployment rate?  What about our mass incarceration issue?  What about the other things that we have concerns with but the politicians don’t have time anymore?”  So, I think the ultimate measure of whether or not the Democrats and the Obama administration care anything about you is how they are responding to you right now.

So, to talk about this issue, I wanted to bring in my homegirl, my partner in crime, Ms. Yvette Carnell.

Happy New Year, Yvette!

 Yvette:                 Happy New Year.  How are you doing?

 Dr. Boyce:           I’m doing very, very well.  Now, I wanted to ask you about something.  About two months ago, I had become very frustrated with these meetings that were happening in the White House with Ben Jealous, Al Sharpton… the usual suspects.  Nothing seemed to come out of these meetings.  It almost seemed as if they had these meetings so that people could say that they had meetings.

So, I wrote a piece where I basically said, “They need to stop inviting these people to the White House because obviously nothing is getting done.”  Well, less than about two weeks later, Al Sharpton and his team responded and they came out and said, “We’ve got this black agenda.  We got together and we wrote down all these agenda items and now, we’re going to push forward with the black agenda.”  He seems to enjoy occupying a certain space even if he’s doing nothing with it.  But, one thing I’ve noticed is that since that day, when they made the announcement, nothing has happened.  What have you observed, Yvette, and what are your thoughts?

 Yvette:                 Well, I’ve observed the same thing.  I mean, right before the election there was sort of a rallying cry in terms of, “Black people, you have to go out and vote.  You have to vote for this guy because if you don’t go and vote for this guy then we’re going to have a problem.  You voting rights…people died for them.”  Just like you said before, that was the rhetoric.  They were intentionally targeting black people.

But, what you notice here is that it’s almost as if Al Sharpton is just doing what he has to do.  There are enough black people now who say, “Okay.  There’s some credence to what Yvette Carnell’s been saying.  There’s some credence to what Dr. Boyce has been saying.  We do need an agenda.”  So, what they came out and did in order to respond to that is they had a meeting and said “We’ve come up with an agenda.”  Which included a lot of things that were just kind of general.  First of all, some of it mentioned the fiscal cliff.  Okay.  They set up this fiscal cliff, but that’s not a black issue.  The fiscal cliff is an American issue.  They said something about, “It impacts black people.”  Well, yeah, that’s true.  But that’s not black stuff.  We need targeted issues.

So, it’s almost as if they used that meeting just as window dressing to say, “Yeah.  We’re doing something.  We do have a plan.”  But, there’s no plan to put that plan into action and quite frankly, I don’t think there ever was.

 Dr. Boyce:           I think it’s funny that we often accuse black Republicans of being poster children for their party, basically being puppets or being used by their party just so they can save face.  Honestly, it seems that this happens also on the Democratic side. You have these black individuals who are chosen by the powers that be, to allegedly represent the black community and, effectively, they don’t have any power.  They can’t walk into a room and command much of anything because, ultimately, their overseers don’t respect them very much.

And, I think that when you talk about what Sharpton, and Morial and Jealous . ( and I’m not as critical of Morial because I actually like Morial ,) in terms of what he’s trying to do with the Urban League,) but Sharpton and Jealous I have some serious concerns with.  When you listen to the way they approach the black agenda and the way they approach the African American issues, it’s incredibly sad and timid.  And, you notice there has been a dramatic shift in the rhetoric since before the election.  Before the election, all the Obama surrogates where going into every black church, every black organization they could find, gathering as many black people as possible, warranting every black media outlet, and literally poking at us and saying, “You know what, those white people are trying to take your voting rights.  Dr. King died for you to have the right to vote.  Are you going to let them take your right to vote?”

 What people don’t understand is that while you’re getting pumped up and saying, “No, I’m not going to let them take my right to vote,” guess what?  They’re pushing you to fight for your right to vote so you can keep them in power.  So, my question is:  That same rhetoric; that same energy that they had before the election when they were pushing us to go out and vote, do they have that same rhetoric now when they’re trying to fight for our right to get a good education, fight for our right to have a job, fight for our right to get out of prison?  When you’ve got all these black men in prison over laws that are no longer in effect.  You have laws from the war on drugs that having been adjusted when they changed the crack to powder disparity, but there are still people who are still in prison under the old laws.  So, if you are going to come into the church and fight for us to go out and vote for you, you need to go into the church and fight for the right for us to go out and vote for ourselves by getting things done that are going to actually help our community and not just help you.  Yvette?

 Yvette:                 Well, I agree.  But, here’s the issue that all black people need to face: You have to face the fact that your leadership is a representation of you.  And, we have to face the fact that too many of us are not serious people.  Let me just say what I mean by that.  People are going to say, “No, we are serious.  We’re just like every other population.”  No, we’re not because when you look at the Jewish community; when you look at the gay community; when you look at other contingencies; when you look at the Latino community, these people judge their leaders by their effectiveness.  It’s not about how many times you’ve marched.  That’s wonderful.  That’s great.  We appreciate your service.

 But, in terms of what we’re doing right here and now, everything you do is about your effectiveness as a leader.  What have you moved to the goal post?  What have you achieved for us?  Show me the legislation that you have pushed through.  Show me the legislation that you forced the President to sign and other members of Congress to develop.  Show me that.  And they can show you that.  They gay community can say, “Look, we got Don’t Ask, Don’t Tell, that we’ve been working on”. The Latino community’s leaders can show you, “Look, we got the dream back.  We’ve been working for our people.”

 Al Sharpton and Ben Jealous can’t show us anything and yet, we rally around them as if they have achieved some monumental level of success.  It is our fault that they are still able to have that spotlight and still go to meet with the White House.  In any other community, they would be finished.  There would be someone else who’s holding that job.  They would have been given their pink slips and the people would say, “You know what, we appreciate that you’re a part of this community, but you’re no longer leaders of that community.”  The fact that we can’t say that; that we can’t look at them with clear eyes and say, “Yeah, they may be good people but they are not the people to lead the black community in the 21rst century.”  That’s a problem that we have and we need to face that in our community.

 Everything isn’t about who can give you a good sermon, who can give you a good speech, who can tell you what they used to do in the 1970′s and where they marched, and tell you about when they moved into Harlem.  All of that stuff, that’s not leadership.  So until we get to the point where we can understand what leadership is in terms of what leadership is supposed to get us, in terms of the exchange, then we’re going to be here.

I think that black people have to face that.  I do hold Al Sharpton accountable 100 percent because I don’t know whether he did this on purpose or whether he’s just ineffective.  The only thing that it tells me is that he shouldn’t be the one to speak for black people; to go to the White House and speak for black people about policy initiatives.  He’s not that guy.  So, I think the black community has to face that and be like, “We like you but you’re not that guy.”

 Dr. Boyce:           I agree with you 100 percent.  I think that we all are owed an explanation.  We need to know what happened with your so-called black agenda that you came up with magically a few weeks ago, or a couple of months ago, (whenever they did this stuff), which I think was just reactionary.  I don’t think there was any intention to push this.

 I also have a question for Reverend Sharpton:  Are these Democrats, your political buddies, going fight as hard for us on specific issues as they expected us to fight when it came to voting and keeping them in power?  It’s very easy to go into a church and invoke the imagery of a civil rights movement and to leverage that to your benefit.  We will not allow the civil rights movement to be exploited for the benefit of those who seek to keep us in oppression.  And, when you buy out the leaders at the top and try to control them, then effectively you are pressing a mess that we cannot accept.

 So, I’m going to keep speaking on this.  I know that we are going to get criticized for this but, honestly, anybody who knows anything about us knows we just don’t care.  Because, when it comes to telling the truth, somebody has to do it because we’re in an era where the BS just piles to the ceiling.  We can’t allow this to continue because too many people are struggling.

 Thank you, Yvette, for your time.  I really appreciate it.

 Yvette:                 No problem.

 Dr. Boyce:           Thank you all for checking us out at YourBlackWorld.com.  Until we meet again, please, stay strong, be blessed, and be educated. Peace.

Kulture Kritic is a leading website for socio-political commentary that reflects conscious and liberal viewpoints.  Readers tend to be educated and politically conscious, and of various minority groups.  Many issues on Kulture Kritic are those that affect the black and latino communities, from education policy to crime, women, and breaking news.

Two Narratives the Black Community Needs to Give Up in the New Year

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Two Narratives the Black Community Needs to Give Up in the New Year
Posted: 01/03/2013 11:56 am

by 

Writer & Educator

2013 is here, and it’s time folks.

It’s time to leave behind the tired stories and unhealthy narratives that hurt our communities.

It’s time to re-commit our focus to the brilliance, beauty and resilience we possess, so that these things can grow exponentially and overshadow the death, gloom and despair that the media and many of us have focused on.

This is not about delusion. It is not about pretending that problems do not exist. This is about re-adjusting our gaze. It’s about getting as motivated about the things people are doing to help our communities as we are when a celebrity says something racist, or when a white film maker produces a film that distorts or minimizes our historical experiences. This is about getting excited and celebrating what we have going for ourselves as a community.

This is about finding a new lens on life.

So in honor of the new year, I’d like to offer you (and me) an opportunity to abandon two narratives in particular that have done a grave disservice to black communities. They are the “Ain’t No Good Black Men” and the ” Black People are Deficient in Every Damn Thing” narratives. Leaving them behind may not be easy, but by questioning these narratives and our commitment to them, we may come to some fairly surprising conclusions.

There are No “Good” Black Men:

There is an entire industry that has been created around the idea of there not being any “good black men.” Everyone from media moguls to R&B singers rely on it in order to sell products to emotionally starved black heterosexual women and black gay men.

In consuming their products, black heterosexual women in particular are either lulled into a sense of fantasy or beaten into psychological submission because of a perceived inability to express an “authentic” male defined womanhood. This narrative is not only present in black heterosexual middle class women’s lives, but in black gay male culture, where ideas of the lack of “good masculine” men echo very similar themes.

“Good,” in the context of “good black men” often means a number of things: how much money he makes, how “hard” his gender expression appears and his ability to perform sexually are among them.

Good in this context is not about black men’s inherent value as human beings. No, good in this context is about external realities. It is about our ability to produce income, and perform a rigid idea of masculinitythat we are learning is not only unhealthy for us, but unhealthy for black women and the black community at large.

Good in this context is not defined by ones’ ability to care for children. Good is not defined by one’s ability to care for home, or to express emotionality. Those traits are dismissed and belittled, both by black men and their potential suitors. This narrative has created incalculable chaos in our relations in the black community. That’s why it’s time to let it go.

It’s time to recognize a few things:

Black men’s inability to acquiesce to rigid of ideals of masculinity is not a commentary, nor a reflection of our worth. Our “goodness” is not defined through our ability to produce income. Our goodness is not measured by our desire to be monogamous. Our goodness is not about our ability to be heterosexual. Our goodness is not reflected in our car. Our goodness is inherent, as children of the universe. Yes, It may be marred, by the psychological conditioning of our communities that make it hard for us to effectively deal with our emotional trauma. It may be subdued by the rage that we have been taught is our only acceptable emotional option. But it is not gone. This is not to suggest that black men do not have ongoing spiritual, psychological and emotional work to do. This is to state that our worth, and further more, the worth of all human beings (which is often conveyed through “goodness”) is not contigent upon performing, doing, behaving in a certain way. Our value, like the value of all people is immanent. And no other narrative from this day forward should ever be acceptable.

2012 Narrative: Ain’t no good black men.

Its 2013 replacement: Good black men are everywhere, waiting for someone to see and celebrate the good they posses and already are.

Black People are Deficient In Every Damn Thing:

This one really doesn’t need much explaining. Turn on the news, switch to your Facebook feed, or browse your twitter timeline. It wont’ be long before you will come across articles, videos, memes and essays that rave on about how #%$% up black people are. They will tell you a statistic about how white people are better. They will tell you about what black people don’t do right. They will not tell you about the issues that white people have that are never pathologized because, well, they are white.

They will instead tell you about how we as black people are wrong. Wrong. Wrong.

But lack is not synonymous with black and black is not a metaphor for wrong. Still many believe this, and because they do you will not hear about the innovative ways in which black people are taking back our communities. They will not tell you about the black men and women honoring and celebrating their children’s gender and sexual diversity They will not tell you about the barbershops working to address health issues, or the churches challenging homophobia. There will be no stats that show how many black people are taking up vegetarianism to address dietary concerns. No stats that tell how many of us are not imprisoned. In the “black people are deficient in everything” narrative, none of that information is necessary, nor is it exciting. What is exciting is our death and demise. Our imbalanced focus on these things erases and minimizes the skills and talents we have.

This narrative has also severely hurt our sense of self worth. It is time to let it go.

2012 Narrative: Black people are deficient in every damn thing.

Its 2013 replacement: Black people are an abundant embodiment of brilliance, crafting new ways of being and thriving from our boundless creative legacy.

2012 is at an end. At its end we have choices to make. Will we continue to commit ourselves to unhealthy narratives that deny and dismiss the power and inherent brilliance of our community? Are we going to be honest with ourselves about how deeply internalized forces have impacted our perceptions of each other and work to change them? Can we simply take a moment as a collective to celebrate what we have learned and what we are doing? Yes we can. And we don’t have to sacrifice acknowledging the pain. We don’t have to sacrifice acknowledging the injustice. We can hold both, in balance, and move forward with a full and more cohesive vision of who we are for 2013 and beyond.

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Georgia’s Hunger Games

HOME /  POLITICS :  WHO’S WINNING, WHO’S LOSING, AND WHY.

Georgia’s Hunger Games

Fewer than 4,000 adults in the southern state receive welfare, even as poverty is soaring. How Georgia declared war on its poorest citizens—leaving them to fight for themselves.

By |Posted Wednesday, Dec. 26, 2012, at 4:00 AM ET

A soup kitchen line

A soup kitchen line
Photo by Justin Sullivan/Getty Images

When the economy crashed in 2008, millions of Americans lost their jobs. Applications for food stamps soared. So did attendance at emergency food providers—soup kitchens and food pantries—that help the estimated 50 million people, working and non-working, who can’t afford enough groceries to get through the month.

Unlike in past economic downturns, though, the welfare rolls barely budged. Where 15 years ago 68 percent of poor Americans received cash via Temporary Assistance to Needy Families (as welfare was officially renamed in 1996), today only 27 percent of Americans with incomes low enough to qualify for cash benefits receive them. As the New York Times’ Jason DeParle discussed in a front-page article earlier this year, the resulting welfare gap has left at least 4 million families with neither jobs nor cash aid.

The size of the welfare gap, however, varies widely from state to state. In states like California and Maine, which have focused on getting their poor citizens into jobs programs, about two-thirds of those eligible still receive welfare. On the opposite end of the spectrum is Georgia, which over the past decade has set itself up as the poster child for the ongoing war on welfare. Even as unemployment has soared to 9 percent and 300,000 Georgia families now live below the poverty line—50 percent higher than in 2000, for a poverty rate that now ranks sixth in the nation—the number receiving cash benefits has all but evaporated: Only a little over 19,000 families receiving TANF remain, all but 3,400 of which were cases involving children only. That’s less than 7 percent, making Georgia one of the toughest places in the nation to get welfare assistance.

What’s Georgia’s secret? According to government documents, interviews with poor Georgians, and those who work with them, it’s a simple one: Combine an all-Republican state government out to make a name for itself as tough on freeloaders; a state welfare commissioner so zealous about slashing the rolls that workers say she handed out Zero candy bars to emphasize her goal of zero welfare; and federal rules that, regardless of who’s in the White House, give states the leeway to use the 1996 law’s requirement for “work activities”—the same provision thatRepublicans have charged President Obama wants to unfairly water down—to slam the door in the face of the state’s neediest.

What this has created is a land that welfare forgot, where a collection of private charities struggle to fill the resulting holes. For the Atlanta Community Food Bank, that means sending out more than 3 million pounds of canned goods, bread, and other groceries each month to churches in and around Atlanta to help feed the state’s growing number of poor and near-poor. The food bank’s staff also helps arrange for free tax prep services, and helps the city’s poor apply for food stamps and Medicaid. One thing they don’t discuss, though, is welfare. “We don’t talk about TANF anymore,” says food bank advocacy and education director Laura Lester. “We don’t even send anybody in to apply, because there’s just no point.”

It’s a state of affairs that’s left an increasing number of Georgians with nowhere to turn. Teresa, a single mom of a 2-year-old living in a domestic violence shelter, tells of how she broke down and applied for cash benefits after fleeing an abusive relationship—only to be chastised by state welfare officers who asked, “Wouldn’t you rather work?” Eventually, Teresa says, “I was sitting there crying—I just didn’t know what else to do. I said, you’ve gone from letting people sit on their butt and collect money to the very opposite of that.”

Ultimately, it didn’t matter. In the end, she was rejected for failing to fill out her paperwork correctly.

*    *    *

One of the common misconceptions about welfare reform is that once Newt Gingrich and Bill Clinton had settled their grand bargain back in 1996, a new regime was put in place: If you won’t work (or at least look for work), you’ll no longer get a government check. In fact, though, welfare reform is less a single law than 50 separate experiments, as Washington provided states with a broad framework under which they are free to set their own rules on time limits, grant levels, and work requirements for those seeking help.

Immediately after the new law was put in place, the welfare rolls plunged by two-thirds—though no one could say for certain whether this was because people were leaving the rolls for jobs or merely sinking deeper into poverty. And though the slide eased a bit nationally after the economy cooled around 2001, the welfare gap—the number of people poor enough to receive benefits who weren’t actually getting them—still amounted to nearly two-thirds of those below the poverty line.

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What is Black America’s endgame for HIV/AIDS?

What is black America’s endgame for HIV/AIDS?

On July 10th PBS’s Frontline aired the anxiously awaited documentary Endgame: AIDS in Black America.

The documentary opened with this sobering message:

“Today in America, 152 people will become infected with H.I.V. Half of them will be black. Today in America, two-thirds of the new H.I.V. cases among women will be black. Today in America, 70 percent of the new H.I.V. cases among youth will be black.”

Endgame was written and directed by Renata Simone who in the 1980s created the first national TV series about HIV/AIDS titled The Age of AIDS. Simone’s documentary explores why rates of AIDS and H.I.V. infection is still disproportionately higher among African Americans.

While there is no one answer to the question the silence that still surrounds the epidemic is highlighted  throughout the film.

“And that’s not just about the fact that people who have the virus are keeping silent, but it’s also the silence of others unwilling to push the issue or to talk about it,” Terry Gross of Fresh Air pointed out.

But those willing to speak up illustrate the toll  and trajectory the epidemic has taken.

In the film  Phil Wilson, executive director of the Black AIDS Institute, cites from his organization’s August 2008 report titled “Left Behind” that the number of people living with HIV in Black America exceeds the HIV population in seven of the 15 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, and the Deep South. The hardest hit, D.C.,  the nation’s capital, where the prevalence of HIV last year among black Americans was higher than in African nations like Rwanda, Kenya, Ethiopia and the Congo.

“The film is about race in America as much as it is about HIV—how a virus has exploited our inability to deal with our problems around race,” stated Simone. “In part I hoped to show how the big, abstract social issues come to rest on people every day, in the limited life choices they face. The story of HIV in black America is about the private consequences of the politics of race.”

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.

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

“One day my roommate, he asked me to come to his church and there was a minister standing in front of me and he said: There’s a demon here, a homosexual demon. And I thought, I mean, you know, usually in church often you will feel it’s you and they’re not talking about you directly. But he was talking about me,” Joe Hawkins, a social worker, tells “Frontline” in the film.

“And he said we learned that there is a homosexual demon here. He walked right in front of me and put his hand on my head and started trying to cast the homosexual demon out of me. And I felt so crushed and so betrayed by my roommate. You know, I literally got up and I grabbed the guy’s – the evangelist’s arm and twisted it and I said there’s a demon in here and it’s you. And I just walked out of the church.”

Those black churches that attempted to address the problem proselytized to its parishes an abstinence-only view of sex education. Realizing the inefficiency of an abstinence-only approach Hawkins opened a bar and the nightclub became a place where he did outreach, having literature about the virus and a huge basket of condoms at the door.

And leadership from non-religious historically black  organizations like the N.A.A.C.P was conspicuously absent. “I didn’t do what I could have done and should have done,” Julian Bond, renowned civil rights activist and a former chairman of the N.A.A.C.P., states in the film.

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 tells his story in the film and 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.

There are many invaluable messages to glean from the documentary, and one of them is this: As long as we continue to think of HIV/AIDS as a gay disease, we’ll not protect ourselves from this epidemic.

This entry was posted on Wednesday, July 18th, 2012 at 7:40 pm and is filed underBay Windows, Black Commentator, LA Progressive, Opinion, The Advocate, The Bilerico Project, Writing. You can follow any responses to this entry through the RSS 2.0 feed. Responses are currently closed, but you can trackback from your own site.

 

Rev. Irene Monroe lives in Cambridge and is a Huffington Post blogger , and a syndicated religion columnist. A native of Brooklyn, Rev. Irene Monroe is a graduate from Wellesley College and Union Theological Seminary at Columbia University, and served as a pastor at an African-American church before coming to Harvard Divinity School for my doctorate as  Ford Fellow. As a syndicated queer religion columinist, Monroe columns appear in 43 cities across the country and in the U.K.

Read more from Rev. Monroe

Beyond Barack Obama: Is America Ready of a New Political Party ?

 Beyond Barack Obama: Is America Ready of a New Political Party ?

Written by: Khalilah L. Brown-Dean

President Barack Obama’s reelection victory speech at McCormick Place in Chicago. Photo courtesy of Flickr/Rachel Maddow Show.

As whites lose their demographic majority over the next 30 years, is it possible for a new multi-racial coalition to effect a major political realignment?

ost people know Gary, Indiana as the birthplace of pop culture’s most iconic family: The Jacksons. But in March of 1972, nearly 10,000 people gathered in the small, overcrowded gymnasium of Gary’s West Side High School for the National Black Political Convention. During three days of intense debates, delegates hammered out a comprehensive National Black Political Agenda that represented a treatise between black voters and those seeking their votes. The National Black Political Convention was grounded in the belief that any meaningful movement for black advancement must be driven by an allegiance to black interests rather than political affiliation. The choice of Gary was significant. At the time of his election as one of the country’s first black mayors, Richard Hatcher took control of a majority black industrial town deeply scarred by failed economic policies and national indifference. In essence, Gary served as powerful evidence that electoral victories are necessary but insufficient for advancing community.

 Inside the convention, pan-Africanists like Queen Mother Audley Moore debated elected officials like Congressman John Conyers and the Stokes Brothers of Cleveland. The two most visible widows of the Civil Rights struggle, Coretta Scott King and Betty Shabazz, stood alongside “regular folks” from across the country, as debates raged over the merits of integration and coalition building.  Religious leaders like Minister Louis Farrakhan challenged scholars like Vincent Harding on the merits of connecting blacks’ struggle in the U.S. to efforts in other parts of the world. Cultural leaders like Amiri Baraka and Isaac Hayes suggested that the arts could be a powerful medium for articulating a global understanding of justice. Across the boundaries of region, religion, gender, class, and ideology, the National Black Political Convention challenged the monolithic view of black communities that often dominates popular understanding.

Yet with that diversity came intense battles over issue priorities and coalition partners. Roy Wilkins, then the executive director of the country’s oldest civil rights organization The National Association for the Advancement of Colored People (NAACP), criticized the meeting for its purposeful exclusion of white allies. Wilkins believed that omitting whites mirrored the very exclusion that blacks had fought against during the Civil Rights Movement. Other delegates contended that black political growth must be firmly rooted in community rather than party, institution, or alliance:

“The Black Agenda assumes that no truly basic change for our benefit takes place in Black or white American unless we Black people organize to initiate that change…Let us never forget that while the times and the names and the parties have continually changed, one truth has faced us insistently, never changing: Both parties have betrayed us whenever their interests conflicted with ours (which was most of the time), and whenever our forces were unorganized and dependent, quiescent and compliant….. If we have never faced it before, let us face it at Gary. The profound crisis of Black people and the disaster of America are not simply caused by men nor will they be solved by men alone. These crises are the crises of basically flawed economics and politics, and of cultural degradation. None of the Democratic candidates and none of the Republican candidates — regardless of their vague promises to us or to their white constituencies — can solve our problems or the problems of this country without radically changing the systems by which it operates…”  -The Gary Declaration: Black Politics at the Crossroads (1972).

The National Black Political Convention’s rejection of party politics as the solution to black ills has been echoed by many black political organizations. It reflected the Congressional Black Caucus’s longstanding motto that “Black people have no permanent enemies, no permanent friends, just permanent interests.” With the passage of the monumental Civil Rights Act of 1964 and of the Voting Rights Act of 1965 it appeared that the United States had finally moved toward full inclusion. The first act was designed to eliminate racial and gender discrimination and the second was designed to protect black access to the ballot. Yet urban riots in places like Watts, Baltimore, Chicago, Atlanta, Detroit, and Washington, DC were

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Khalilah L. Brown-Dean

Dr. Khalilah L. Brown-Dean is an Associate Professor of Political Science at Quinnipiac University. Her forthcoming book from Yale University Press, “Once Convicted, Forever Doomed,” explores the impact of disenfranchisement civil death statutes on communities of color. Find her on twitter @KBDPHD
 

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The Meaning of Obama’s Victory

Unraveling the Freddie-Fannie Tangle l ProPublica

Unraveling the Freddie-Fannie Tangle

The taxpayer-backed mortgage giants, Freddie Mac and Fannie Mae, play a huge and growing role in the economy yet are riven by conflicts of interest and clashing goals. (Pablo Martinez Monsivais/AP Photo)

by Jesse Eisinger and Cora Currier
ProPublica, Jan. 2, 2013, 10:09 a.m.

In the aftermath of the financial crisis, American taxpayers poured $187.5 billion into two huge but poorly understood companies: Freddie Mac and Fannie Mae. Now controlled by the government, the companies play an even larger role in the economy than they did before the crisis and their bailout, but they are riven by conflicts of interest and clashing goals. Are they private companies, only out to increase their profits, or are they instruments of government policy, dedicated to keeping home ownership available?

ProPublica has focused on the tensions within Freddie Mac and Fannie Mae, as well as those besetting their regulator, the Federal Housing Finance Agency (FHFA).

NPR’s Chris Arnold and ProPublica revealed that Freddie Mac had placed multibillion-dollar bets that pay off only if homeowners stay trapped in expensive mortgages with interest rates well above current rates. Freddie began increasing these bets dramatically in late 2010, the same time that the company was making it harder for homeowners to get out of such high-interest mortgages.

The scoop, “Freddie Mac Bets Against American Homeowners,” caused an immediate firestorm. As countless media outlets picked up the story, multiple senators criticized the company and wrote to Edward DeMarco, the acting head of the FHFA, calling for an investigation into the transactions and the company’s activities.

The FHFA responded, saying it had told Freddie not to make any more transactions in the kind of securities at issue, called inverse floaters. The agency said it had “identified concerns regarding the controls, including risk management, surrounding the inverse floaters.” The agency did not specify those “concerns,” but said Freddie agreed in December that “these transactions would not resume pending completion of [FHFA’s] examination work.” The statement also said that Freddie had ceased making the deals earlier in 2011 but did not explain why.

 

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Domestic Abuse Survivor Goldie Taylor on Giving Up Her Gun and the Unseen Plague of National Violence

Domestic Abuse Survivor Goldie Taylor on Giving Up Her Gun and the Unseen Plague of National Violence

Friday, 21 December 2012 10:48

OUR COMMON GROUND Voice, Goldie Taylor

By Juan Gonzalez and Amy Goodman, Democracy Now! | Interview and Video

Truthout combats corporatization by bringing you trustworthy news: click here to join the effort.

After losing both her father and her brother to gun violence in St. Louis and later being victimized by domestic violence, Goldie Taylor purchased a gun for her own protection. On Monday, three days after the Newtown massacre, Taylor wrote: “After my father and brother were murdered, owning a gun made me feel secure. Now it’s time to give it up.” As President Obama vows new action on gun control, Taylor joins us to discuss her own case and the gun violence from Newtown, Connecticut, to the streets of Chicago, where nearly 500 people have been murdered this year, mostly by guns. Taylor, an MSNBC contributor and managing editor of “The Goldie Taylor Project,” calls on the corporate media to do a better job reporting all gun-related killings, regardless of race, economic class and gender.

TRANSCRIPT:

JUAN GONZÁLEZ: Funerals continue in Newtown, Connecticut, after Friday’s shooting rampage that left 20 students and six staff members dead at the Sandy Hook Elementary School. Four more children were laid to rest Wednesday, as well as the principal of the school, Dawn Hochsprung, and teacher Victoria Soto. Soto died while shielding her students from gunfire. She was remembered by a friend after her memorial service.

CONNIE DELOTTINVILLE: She was one of the most beautiful people, like the really super popular person, but she was friendly with everyone, like she did not have a mean bone in her body, always smiling and laughing, and you could hear her down the hallway. She was a great person. So, this is just such a tragic loss. And we were going to have our 10-year high school reunion next year, and I was really looking forward to seeing her and seeing everyone again. And quite the damper on things.

JUAN GONZÁLEZ: Meanwhile, President Obama announced Wednesday he would appoint a new White House-led effort, chaired by Vice President Joe Biden, to reform gun control policies, which he would outline in his annual State of the Union address next month.

PRESIDENT BARACK OBAMA: The fact that we can’t prevent every act of violence doesn’t mean we can’t steadily reduce the violence and prevent the very worst violence. That’s why I’ve asked the vice president to lead an effort that includes members of my cabinet and outside organizations to come up with a set of concrete proposals no later than January, proposals that I then intend to push without delay. This is not some Washington commission. This is not something where folks are going to be studying the issue for six months and publishing a report that gets read and then pushed aside. This is a team that has a very specific task: to pull together real reforms right now.

via Domestic Abuse Survivor Goldie Taylor on Giving Up Her Gun and the Unseen Plague of National Violence.

“Out of Our Right Minds – Trauma, Depression and the Black Woman” l Docufilm l Stacey Muhammad

outof

Out of Our Right Minds – Trauma, Depression and the Black Woman

A short docu film from Award Winning Independent Filmmaker, Stacey M. of Wildseed Films / Intelligent Media Group.

OUT OF OUR RIGHT MINDS, Trauma, Depression and the Black Woman from INTELLIGENT MEDIA GROUP on Vimeo.

This film explores Post Traumatic Slave Syndrome and and the experience of trauma, and how the lives of Black women have been affected by these experiences.

Black women and men from all walks of life, speak openly and candidly about depression, mental illness, anxiety, stress…why these discussions are considered taboo in the African American community..and ways in which we begin to … and continue to … heal the wounds.

Dir. by Stacey Muhammad
Asst. Dir. RH Bless
Narrated by: Wise Intelligent
Edited by: Stacey Muhammad
Music by: T. Taylor, Mr. Famous & Masada
Marketing and Promotions: C. Wharton

For more information about booking Wildseed Films / Stacey M. for screenings / lectures / panels, etc. please contact Intelligent Media @ 484-472-3745.