Expressing my view!

Sharing with whoever would read my thoughts

Conflicting Sexuality: Exploring sexual abuse in the Internet age

An autobiography with online chat rooms

By Antoine Craigwell

(New York, NY) – Cybersex: The Play, morphed from a 10-year-old seed, as an idea in the mind of Jason Duvall Hunter, to finally growing into and becoming a tree that bloomed and bore fruit with a performance at the New York City Producer’s Club.

At the Producer’s Club, last Saturday night, Jul 10, more than 60 people gathered to share in Hunter’s dream of producing a play. A real estate broker by day and the play’s writer, producer, director, and sound and lighting master, Hunter was finally able to bring to the stage his vision of melding his story with current technology: exploring his sexual abuse as a child with his search for love and affection in Internet chat rooms.

“I’ve thought of this play for over 10 years and with the rise of the Internet and computers, this is also autobiographical where I explore sexual identity and conflict. It’s also an opportunity for me to create this using my own life experience as a template,” Hunter said.

CyberSex: The Play is an adult rated play, which describes in graphic detail the sexual escapades that people engage in online chat rooms. It features a cast and crew of 13, and consists of people of different racial backgrounds, who, according to Hunter, were chosen from an open casting call and is intended as a reflection of diversity in society.

The play, with Harmonica Sunbeam as the Online Host, began with introductions into Internet Chat Rooms by the character “YouMe69n” (a handle used by several of the characters), played and with dance sequences choreographed by FranCisco Vegas – in drag, Michael Smith, Oscar Salazar, Nick Dorvill, and DJ Baker as “Shine2Fine”. Using different chat room handles, the characters include “Boy1683n” played by Delvon Johnson, “ShavedFratboy” played by Yvette Quintero, “Kenny1744n” played by Tristan Sample, “Tyboy1215n” by Nemian Quaid, and “LindaSue49n” by Unique Mills. The play devolves into the story of David, played by Alton Alburo, dressed simply in a black T-shirt and pants, who interleaves into the play a monologue describing his seduction and rape when he was 8-years old by his older cousin.

FranCisco Vegas as "YouMe69n"

It is in Internet chat rooms that David turns to find his sexuality identity, to determine if he is gay, straight, or bisexual. And, it is by entering into the Chat Rooms, in six different scenes, that he encounters people who populate these Internet sites, and are not who they say or claim to be; that in fact, many are hiding their true selves behind masks and various costumes with attitudes and behaviors. He realizes that as he searches for meaning in the chat rooms, he is the only one being truthful.

David reveals toward the end that since he was raped, his sexual development has been stunted: although he has participated in several different sexual acts, including having a girlfriend who turned out to be a lesbian, and with many different people, the trauma of the rape has prevented him from ever achieving an orgasm.

A scene from a sex chat room

“I want people to come away from seeing this play with perceptions of themselves, to see in the people they know, the costumes and the masks people wear, and the lies people tell, especially the covers people use as they interact with each other online. This is basically an exploration of sexuality and sexual identity, and is a peeling away of the layers to reveal true selves,” said Hunter.

Sharing in the play’s production, associate producer Nathan James, a writer and advocate for and of the LGBT community, said that working with Hunter and Bill Johnson, the co-director, was a privilege to create a performance that is at once both provocative and groundbreaking.

“It is provocative in that it’s a play that steps outside the boundaries of convention and engages the audience with intriguing concepts regarding our sexual identity and some of our darker life experiences,” James said.

DJ Baker as "Shine2Fine"

Bill Johnson, 14 years as a director, who participated in productions such as “Colored Museum” by George C. Wolf, and “Bus Stop” by William Inge, said that he was glad to have been given the opportunity to give voice to Hunter’s personal story. He said he took the writer’s words to ensure that the story is told through direction, lighting, costumes, and props, which were minimal.

“It’s a good story. Unfortunately, molestation is too much part of life. Too many men have been molested and haven’t dealt with it, and don’t know how to deal with it. This play addresses this issue and I hope it opens some lines of communication,” the co-director said.

Hunter, who has been working on producing the play since January, had a

Alton Alburo as "David"

table reading in February this year and depending on the success of the play, plans to pursue an extended run for about three or four weeks in the Fall at a mid-level theater, such as the Helen Mills Theater or a theater with about 140 seats. His vision for the play’s future is that it would attract sponsors and with a bigger budget go off-Broadway or even ambitiously, to Broadway itself.

Advertisements

July 14, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Blogroll, Caribbean, Caribbean Community, community, Elderly LGBT, Guyana, Health, HIV, Immigrant rights, Jamaica, LGBT community, LGBT Immigrant rights, LGBT Rights, LGBT Seniors, Male Health, Public Health, Theater | , , , , , , , , , , , , , , , , | Leave a comment

Christians must oppose all discrimination: Bishop Singh.

(Pastoral letter issued by Bishop Benedict Singh, Bishop of Georgetown, Guyana, on Jan 4, 2001, and reprinted in The Catholic Standard, a publication of the Roman Catholic Diocese of Georgetown Guyana, on Jul 9, 2010; editor Colin Smith.)

Dear Brothers and Sisters in Jesus Christ,

The Constitution of Guyana was amended by parliament on 4th January. One section of the amended Constitution of Guyana prohibits discrimination on the basis of sexual orientation and marital status. Some Christians are vigorously opposing this element in the amended Constitution on the grounds that it is an “official endorsement and national approval of sexual perversion”.

When dealing with questions that generate strong emotions, we need to be careful and precise with our choice of language. First, we must note that what is at issue here is not discrimination against homosexuality but discrimination against PERSONS who are homosexuals. We need to remind ourselves that as Christians we are called to oppose every kind of discrimination against persons. We are called to reach out to all minorities and especially to those who find themselves in a minority they did not choose…..

Most of us, whether we find ourselves sexually attracted to the opposite sex or our own sex, did not choose one or the other: we simply discovered that is how we are. Homosexual persons are sexually attracted solely to their own gender. There is strong evidence that their orientation is fixed early in life (in many cases before birth), and it is totally outside of their control. Experience has taught us that no therapy or counseling can change it….

As Christians, we are called by the Lord to love our neighbour. They are our brothers and sisters, children with us of the one Father. We do not show them that we regard them as brothers and sisters if we do nothing to remove the discrimination which they undoubtedly suffer.

In society at large – and in our church – there are homosexual men and lesbian women who lead useful and virtuous lives. Many of them show an active concern for justice and for the plight of the needy which is an example to all of us. In the face of the discrimination they encounter, some of them can be described as truly heroic.

Some allege that to outlaw discrimination on the basis of sexual orientation is to “open the flood-gates “to all kinds of “corrupt and ungodly sexual practices”. Undoubtedly, if this amendment stands as it is and its effects are worked out, we Christians will have to define and proclaim our beliefs and moral standards with regard to sexuality and we will not fear to do so.

We do believe that God himself is the author of marriage in which a man and a woman “are no longer two but one”. We believe that that act of sexual intercourse is the highest expression of that unity. So we hold that the intimate sexual act may only be exercised between a man and a woman joined in the unbreakable union of marriage. Further, we believe that all Christians are called to actively promote the values of marriage and the
family among people of every race and religion and sexual orientation.
But our support for marriage and the family is not helped by discrimination against any person. It is not sufficient to merely refrain from active discrimination. We have to show others that we love and respect them as
persons. For these reasons, Christians should not oppose the wording of this amendment.

Finally, we should not allow ourselves to react to the attempts of others to bring more justice to our society with fear or irrational emotion. The Spirit of God is with us and he will enable us calmly and serenely to proclaim our faith and that justice which is an integral part of that faith.

Bishop Benedict Singh

July 13, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Caribbean, Caribbean Community, community, Elderly LGBT, Guyana, Health, HIV, HIV Status, Immigrant rights, Jamaica, LGBT community, LGBT Immigrant rights, LGBT Rights, LGBT Seniors, Male Health, Mental Health, Politics, Public Health | , , , , , | Leave a comment

We should not discriminate against Homosexuals

By Mike James

(Note: this article was extracted from The Catholic Standard, Jul 9, 2010, editor Colin Smith, published by the Roman Catholic Diocese of Georgetown, Guyana.)

A very interesting and often heated debate has developed in Guyana over the past two weeks on the issue of the rights of homosexuals following an impassioned critique by some members of the Inter Religious Organization
of a current film festival sponsored by the Society Against Sexual Orientation Discrimination (SASOD) at the Side Walk Cafe in Georgetown and responses by other members of the IRO and members of the wider Guyanese public.
The debate revives the equally contentious issues surrounding the 4 January 2001 Constitutional Amendment approved in Parliament prohibiting discrimination against persons based on their race, age, sex, marital status, religion or sexual orientation.

Following strong lobbying led by some sectors of the religious community that the law would limit the rights of religious groups to discriminate against homosexuals, the President of Guyana declined to sign the amendment into law, and subsequently approved a revised constitutional amendment without sexual orientation being listed as one of the grounds on which discrimination is prohibited in Guyana.

It is notable at the time significant religious bodies, including the Roman Catholic and Anglican churches and other civil society groups publicly registered solid and dispassionate arguments for retaining the prohibition of discrimination on the grounds sexual orientation. It is also notable that the President bowed to the pressure of very vocal and agitated groups claiming the right to vilify and discriminate against homosexuals despite the fact that he himself had been subject a few short years previously to a sustained, disgraceful, uncharitable, obscene and totally unjustified public campaign of insults, mockery and contempt surrounding supposed allegations of his own sexual orientation.

For a good understanding of a Catholic perspective on the current controversy on homosexual rights in Guyana, the publication of the following excerpts from the excellent Pastoral Letter published by Bishop
Benedict Singh on the issue may be helpful. His concerns, ignored by the President and Parliament at the time, remain as valid today as they were then.

July 13, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Caribbean, Caribbean Community, community, Elderly LGBT, Guyana, Health, HIV, HIV Status, Immigrant rights, LGBT community, LGBT Immigrant rights, LGBT Rights, LGBT Seniors, Male Health, Public Health | , , , , , | Leave a comment

Jamaican Folk Music and Dance Raises Rafters at NYC Hunter College

Celebrating Braata Folk Singers official launch

Braata Productions official launch program

(New York, NY) To the pulsating rhythms of drums, the sound of a tambourine and the distinct sharp notes from two keyboards, the ensemble that is Braata Folk Singers officially launched their group for all the world at a concert held on Sunday, Jun 27 at Lang Hall in Hunter College, City University of New York.

Dressed in traditional Jamaican costumes, the stage set with props reminiscent of a market place in rural Jamaica, the members of the ensemble of Braata Folk Singers: six men, five women and two children, danced and sang, and told stories of their homeland, people and culture in folk songs.

Although formed a year ago, the company, whose name is colloquial Jamaican for “a little bit more,” has been performing in and around New York City’s five boroughs, and the tri-state area. Its complement of 12 members is made up of students, teachers, and nurses, to name a few professions. With the formation of Braata Folk Singers, it has brought together talents and experience, which serve to expand the repertoire with folk genres such as Kumina, Bruckins, Dinki-Mini, Revival, Mento, Ring Games, Maroon, and Nine Night. This official launch was an occasion to establish the ensemble as a serious group within the Caribbean Diaspora and to the collection of West Indian cultural heritage groups here in the U.S.

Center, Braata Productions founder and director, Andrew Clarke

Founder and artistic director, Andrew Clarke said, “I am humbled …by the diverse and talented members of Braata Folk Singers who I have the pleasure of leading as I do my part in helping to build on the tradition and legacy of groups such as the Jamaican Folk Singers, Carifolk Singers, and the NDTC Singers, to name a few. I am particularly excited that the faces you will see and the voices you will hear entertain you …are those of the next generation, intent on upholding the rich tradition.”

Clarke said that for him, this official launch is like a father who has nurtured a child and is now sending that child to school for the first time.

“Sadly, I can’t continue to protect this child from the reality that exists in the world, but I take comfort in the fact that I have done a good job and they will make me proud,” said Clarke.Baraata Productions musicians

In a congratulatory letter to the ensemble, Member of Parliament and Minister of Youth and Sports Olivia Grange said that the government of Jamaica is always proud to acknowledge the work of Jamaicans abroad.

“Although Braata Folk Singers is merely a year old, the group has already established itself and it is expected that its first anniversary celebration concert will provide exceptional entertainment as it pays tribute to some of Jamaica’s cultural icons, including Louise Bennett and Professor Rex Nettleford,” said Grange.

The ensemble performed a collection of 27 folk songs, in one part those common to the market place, such as “Solas Market” and featuring food, and many social situations, including gossip, romance, justice, and commerce, as with the performance done by Ms. Jamaica USA 2009 Diane Johnson, who sang a moving rendition of “Saloh (Quattie a yawd)” which had similar strains to the peddler’s song from the production of “Oliver.” And, the rendition of “Ratta Maddan Law” seemed to carry in its arrangement hints of a folk song “Bamboo Fire” common in Guyana.

Following the 15-minute intermission, one of the ensemble assumed the role of and paid tribute to the late Dr. Louise Bennett-Coverly, DM (1919 – 2006). She performed a medley of songs, one of which “Dis Lang time gyal” is familiar across the Caribbean. As the narrator explained following the rendition of “Di Buggy Bruk” which lyrics were seemingly innocuous, in fact announced the abolition of slavery.

Then as if attending a spiritualist or revivalist gathering the women appeared dressed in long white dresses with different colored head and waist cloths, and the men with white shirts, black pants and colored head wraps and cummerbunds. Swaying to the rhythms of “Anywhere the army goes, Satan a follow” it seemed as if the ensemble were at a revivalist or spiritualist meeting, as they sang a Bible medley which included songs such as “Cock-a-crow, Peter gone,” “King David slew Goliath with a sling and a marble stone,” “Symbol a gon roll away,” and “Rolling down to Babylon.”

Baraata Productions ensemble performing at official launchAudiences at the two shows, both of which nearly filled the 150-seat Lang Hall, expressed their appreciation and during many of the renditions, were heard giggling, laughing, and even applauding as the folk songs brought back memories of life in Jamaica.

Offering a slight comment contrary to the general sense of approval, Clifford Warmington, a Jamaican living in the U.S. for five years, said that while the production was good, the performances was as close to authentic and Jamaican as possible. He drew attention to a few minor technicalities, such as the choreography, “could have been a little tighter,” and at times some of the drumming seemed to overwhelm the voices of the singers. Explaining, he said that in some of the group dance movements, all were not sufficiently coordinated.

Warmington, an environmental scientist with a penchant for the arts, said, “Hearing folk songs take me back and I imagine for the older people in the audience how hearing these songs take them back.”

Braata Productions ensemble performing a revival piece

At the conclusion of the program, Clarke thanked the audience and those who were vital to the production and performance, including Ruth Brown, from Florida, who he said went shopping for the props and costumes and shipped them to him. He also thanked his co-director and musical director Garnet Christopher Lloyd Mowatt, who as a minister of music at Oakgrove CME Church in Water Valley, Mississippi, traveled once a month to New York for rehearsals, and those members of the ensemble who excelled with only a few weeks of rehearsal.

June 29, 2010 Posted by | African-American News, Black Gay Men, Black Men, Caribbean, Caribbean Community, community, Guyana, Jamaica, Theater | , , , , | Leave a comment

What Pride Means

(Note: This article reposted from the SASOD YahooGroup. It was  written by a Guyanese who resides in the U.S. The Center refers to the Lesbian, Gay, Bisexual and Transgender Community Center in New York City.)

Yesterday, in the quiet recesses of the Center, we met as a diverse group of mostly gay and undocumented immigrants to discuss Pride Celebrations. Releasing tension[s] absorbed from the outside world, we all relaxed, and began sharing our stories of coming from societies where no such celebration can occur, and our impressions encountering our first New York City Pride Parade. Some of our stories were of immediate relief, while others like mine, were of initial cynicism and apprehension.

The first time I was exposed to New York City pride, I decided I didn’t want to be that type of gay man. It appeared too celebratory, extravagant and vulgar. The parade didn’t reflect any part of me. I recoiled. Years went by, as I dismissed it it as a vehicle for certain aspects of the gay community that I didn’t identify with.

Now, as part of the Immigrant Social Action Group at the Center, my impression has been drastically changed. The year-long journey that brought me here has been life-altering, as desperation led to self-acceptance. In my case, self-acceptance opened my mind to all forms of diversity in sexual identity and gender identity. A large part of this was due to my presence inside the Center. It has been a wholesome and pleasurable womb for personal rebirth.

The themes of self-acceptance and wider acceptance emerged in our discussion[s] of what gay pride and the parades mean. Through my friends’ stories, I was taught how the celebratory nature of the parades have facilitated many gay immigrants’ acceptance of themselves. Stories were told that delighted me as I sat immersed in the camaraderie. One woman told of her first New York City gay pride, when she tremulously looked on, until a contingent of her fellow countrymen walked by in national wear and invited her into the parade. She jumped in, and immediately experienced a rebirth, and attainment of pride, in her sexual identity.

Another story told, was of a gay man who, newly arrived in the United States, was in San Francisco with a friend. They went to the pride parade, and were taken aback by the sight of gay men and women marching in public dancing and celebrating. It seemed the American Dream; it seemed everything they had come to America for. As they ran along the outside of the parade asking what it was, they were invited onto a Float. Two thin, brown men invited to dance on an all-white float. They melted into the celebration.

A third story came from a man of Caribbean descent who was afraid of being seen in public in the vicinity of the parade. His story reflected mine. After many years of living in fear, he finally broke free. He now marches proudly and openly. Another man, also from the Caribbean, spoke of his initial reluctance because of the pretentious atmosphere of the parade. Yesterday, he too reflected my impression. As he gradually learnt to accept himself, he became comfortable and accepting of others, so that today, he no longer sees the parade as a distortion of gay pride, but a valid celebration, to not only display our presence, but to invite the timid and unsure, and to entice those outside our community into a celebration, with lowered barriers of aversion.

There are still many barriers to be lowered. A significant portion of the intolerance we feel as gay immigrants comes from other settlers from our homelands, and other countries, who have brought bigotry with them. Even within New York City, we live with prejudice because we cannot afford to live elsewhere. It sometimes makes us feel resigned to failure in seeking a better life. This sentiment was shared by many in the room.

Even when those of us who find strength and courage to come out and immerse ourselves in gay-friendly parts of the City, do so, we encounter intolerance. This particular strain of intolerance is very hurtful because it comes from within the LGBT community itself. I personally know that identifying as gay doesn’t automatically lead to full acceptance by other LGBT individuals. At a recent celebration for gay pride, I witnessed racial tension between two individuals. I felt hurt. I went there expecting to see all facets of the LGBT rights movement under one banner regardless of each individual’s other identities. I was hoping to see unwavering acceptance. I was hoping to see public expression of the move beyond self-acceptance to acceptance of others. I came away disappointed, reeling from the reality of bigotry. Even as we ourselves struggle for acceptance, we sometimes fail to push our own insecurities away. I hear gay men mock lesbians and transgendered individuals. I hear macho-acting men berating effeminate men. I hear every possible distinction being used to discriminate. I feel deflated.

One of the storytellers spoke of coming to the US to escape living in the shadows of his society, but finds himself doing the same here. Yes, in coming into the borders, he no longer fears for his life because of his sexual orientation, but he finds it has been exchanged for other intolerances spread across many of his identities. He feels it against his complexion, he feels it against his effeminate manner, he feels it against his thick accent, he feels it against his muslim faith. The magnitude of the intolerance, he feels, remains the same. Another speaker feels it because she is also muslim, has a heavy accent, and because she is transgendered.

I mention this because it is, and has been, transgendered individuals, effeminate men, and macho-acting women who have been at the front lines of the fight for acceptance. No other choice exists for them. They, unlike many others who fit gender stereotypes, don’t have the luxury to hide behind mannerisms for convenience. So they absorb so much more. They also have to be stronger. It is for this that I force myself to accept all of us despite how insecure I feel, or how chipped, shattered or distorted we may have become in our personal struggles.  The line between preference and discrimination is a fuzzy one, and it takes diligent vigilance to remain on the virtuous side of it.

I have heard the term ‘post-gay’ being used to describe individuals who have moved away from activism and live openly within the confines of the larger society. They have given up some of their identity to be accommodated. However, when I hear the term ‘post-gay’ this is what I imagine: a biologically diverse movement that is no longer a minority, but encompasses all sexual and gender identities. A place where we recognize and celebrate all gender non-conforming individuals who don’t have the luxury of hiding behind secondary identities, and who make the pride parade even more colorful and exuberant. Post gay will happen when the laws of the land truly reflect the real biological diversity that humans encompass. It is the lawful discrimination after all, that keeps so many of us living on the fringe of this society as it did in our countries of origin.

I am happy to have had the opportunity to connect with so many LGBT individuals from all countries, sexual preferences and personalities during my own healing process. Being open and accepting of others has helped me heal even further than I would have otherwise. As I walk in my first New York City Parade this Sunday, I will be wearing personal pride and celebrating reaching it. I will also be opening my mind to other expressions of sexuality and gender identity as I encounter them. The Social Action Group, comprised of all colors, ethnicities, sexual and gender identities, have pledged to uphold open acceptance in defending equality.

We will be marching, celebrating our renewed enthusiasm and pride in accepting not only all sexual identities, but all other facets of the LGBT community. We hope our celebration is seen and shared. We hope that our voices as diverse, undocumented, immigrants seeking a better life as LGBT individuals will be heard, understood, and given empathy and support. We feel strongly that our concerns encompass and reflect those of the larger LGBT community; that listening and giving support to our plights will bring awareness to the gamut of issues, and facilitate a wide-ranging healing process.

Greg

June 24, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Caribbean, community, Guyana, Health, HIV, Immigrant rights, LGBT community, LGBT Immigrant rights, LGBT Rights, Public Health, Uncategorized | , , | Leave a comment

NY LGBT Center Launches Handbook for Immigrants

After five years in the making, handbook now more relevant than ever.

By Antoine Craigwell

Just as the heat erupted in Arizona over the controversial new immigrant law, the social action group of the New York Lesbian, Gay, Bisexual and Transgender (LGBT) Community Center on Tuesday, Apr 20, launched the first ever handbook for LGBT immigrants arriving in the U.S. For many LGBT immigrants who fled persecution from their home countries to come to the U.S. for refuge, many are again reduced to living in fear, anxiety, and uncertainty, and the launching of the handbook, at the second annual immigrant fair and show, was right on time.

As a resource specifically for LGBT immigrants, director of the LGBT immigrant support group, George Fesser, MSW, in an email response said, “I have been wanting to produce this kind of manual for over five years. In my previous job, the focus of the agency was HIV prevention, so it was a hard sell. At the Center however, I was encouraged to find community partners that would collaborate and help us make this book a reality. Over my years of work with the LGBT immigrant community, individuals have always commented that they wish they could have had access to information that would have avoided them making so many mistakes and trusting the wrong people when it came to their personal immigration issues. With the feedback of over 400 LGBT immigrants, this book was formatted to answer several basic questions about what to do. “

The organizers of the handbook project waited for the specific legislation surrounding the HIV travel ban to become official before going to print.

The green and white covered handbook, “Welcome Guide for LGBT Immigrants” boasts on its cover samples of welcome in at least 16 different languages and lists those who assisted in sponsoring and producing it, including, AIDforAIDS, AIDS Center of Queens County, The Center, GMHC, Latino Commission on AIDS, Immigration Equality, and Housing Works. The 12-page handbook is divided at the center page by a listing of agencies as resources across the New York tri-state region, and with one six-page half in English and the other in Spanish.

Along with an introduction and a welcome, the handbook concisely lists and addresses nine areas of concern for LGBT immigrants, such as understanding rental laws, landlord, and tenant rights, and laws against discrimination, “how do I find a place to live?” It makes references to the federal Fair Labor Standards Act, and low wages, for those who are concerned about being able to work, “what are my rights as a worker?” With an excerpt from Mayor Michael Bloomberg’s Executive Order 41, which protects all New York City residents, the handbook outlines for LGBT people how to access city-based services and the agencies to obtain help. It also addresses the needs of HIV positive LGBT immigrants, with reference to the U.S. government’s end on the travel ban for HIV positive people entering the country, which took effect on Jan 4, 2010, benefits available to HIV positive LGBT people, and dealt with issues affecting the transgender community, “I am a transgender immigrant. What about me?” Additionally, the handbook suggests to LGBT immigrants how to find a good immigration attorney, knowing about filing for asylum, and how to access free or low cost legal services.

“If you read the book, you will see the logic. On the cover of the book, are all the agencies that collaborated information according to their particular expertise on the subject. It is our hope that with the possibility of new immigration reform, this book will soon become obsolete, and that we will have to create a second edition,” said Fesser.

Fesser said that a plan is in the works to post a copy of the handbook on the Center’s Website, but because of the nature of the material, where translations into other languages have to be officially certified, and with an approximate cost of $1,500 for each translation, there is some uncertainty about being able to achieve this goal.

“It took too long to make it happen, but we finally did,” Fesser said of the handbook.

As a small number of handbooks were printed, Fesser said, and out of those copies remaining, photocopies would be made, so that anyone wishing a copy could get it from the Center.

UPDATE: At a news conference held on Thursday, Apr 29, on the lawn of the Arizona State Capitol in Phoenix, four groups: the Mexican American Legal Defense and Educational Fund, the American Civil Liberties Union, the ACLU of Arizona, and the National Immigration Law Center (NILC), announced legal challenges to the immigration law signed last Saturday by Arizona Governor Jan Brewer. According to the press release posted on the NILC Website, the new law requires law enforcement officers to question people about their immigration status during everyday police encounters and criminalizes immigrants for failing to carry their “papers.” The unconstitutional law, the groups say, encourages racial profiling, endangers public safety, and betrays American values.

April 29, 2010 Posted by | Black Gay Men, Black Gay Men Health, Black Men Health, Caribbean, community, Guyana, Health, HIV, HIV Status, Immigrant rights, Jamaica, LGBT community, Male Health, Public Health | Leave a comment

Breaking the silence of depression in the Black gay community

Speaking out about a taboo subject

By Antoine Craigwell

Nationwide, members of the lesbian, gay, bisexual and transgender (LGBT) community on Friday, Apr 15, 2010, commemorated a day of silence – vowing not to speak for one 24-hour period as a unified protest action in solidarity with other LGBT and against the treatment members of the community receive from a majority of people. This day of silence was also an occasion to create a crack in the reluctance to speak about depression and its debilitating effects in the Black gay community.

In the Black community, there is significant resistance to addressing depression. Without regard to ethnic origin, whether African American, Afro Caribbean, or African, the cultural belief is that one does not speak his business, especially his personal business about himself, out of the family. Equally, in many Black families, with the emphasis on masculinity and survival in challenging times, including dealing with racial discrimination, speaking out about one’s inner feelings is often regarded as a weakness or a significant flaw, to be strengthen or eradicated, at all costs and by all means. Therefore, many Black gay men are caught in a vicious cycle: it is taboo to talk about what’s bothering him, and if he should try, he would be branded as weak.

A New Jersey-based journalist, Glenn Townes, when he lived in Kansas City, MO, wrote about his own depression, in “Tale of a Wounded Warrior: One Man’s Battle Against Depression” for the Infinity Institute International, Inc., Website, “I still find there’s a strong stigma to African Americans and therapy, particularly for brothers. Tell someone you’re seeing a shrink and they just may haul off and hit you with: “Man, you must be crazy.” But I think it’s just the opposite: Sometimes you’d have to be crazy not to seek therapy.”

Writing for the New York Amsterdam News in May 2008, Townes reported that the Depression Is Real Coalition, a collection of mental health agencies, was formed to promote and advance discussion of this mental illness as something not to be ashamed of, with a series of public service announcements nationwide, “It is Depression.”

In fact, research has shown that the causes of depression are often a combination of biological as well as external or environmental factors.

Townes reported that David Sham, president of Mental Health America, a member of the coalition said, “What people may not understand is that depression is not just a matter of being in a bad mood or something that’s in a person’s mind. It’s just like any other biologically based disease and is a condition that commonly co-occurs with chronic diseases.”

The issue of depression in the Black gay community has many layers: psychosocial, socioeconomic, cultural, and racial, to name a few. Addressing one complex layer, sexuality and racial identity and their relationship to socioeconomics, Darrell Wheeler, Ph.D., professor of sociology with a specialization in HIV/AIDS issues in Black gay men at Hunter College, part of the City University of New York, said, “I don’t think that we [Black gay men] have enough control over our economic destiny and how we bring together our resources around issues…about our inability to really embrace the “Blackness” and things get too anchored to the “gayness” and, without bringing all of me to the table. We have to respond to micro-aggressions as well as full-frontal discrimination based on sexual identity or on racial identity, so all of these things converge and create an environment in which we are constantly hyper vigilant in whether or not we take care of ourselves enough and sometimes those internalized experiences get manifested as external aggressions towards each other over the “sexualization” of the experience and the use of substances as a way of coping. So I think there are mental issues that have certain consequences.”

In an article, “HIV/AIDS Prevention Research Among Black Men Who Have Sex with Men: Current and Future Directions,” Gregorio Millett, MPH, senior policy advisor in the Office of National AIDS Policy and the U.S. Centers for Disease Control (CDC); David Malebranche, M.D, assistant professor, Emory University, Atlanta, GA; and John L. Peterson, Ph.D., Department of Psychology, Georgia State University, Atlanta, GA, quoting from a 2004 CDC report, said that Black men who have sex with men (MSM) now account 30 percent, the largest proportion, of all Black men diagnosed with HIV.

Addressing the psychological issues surrounding Black MSM, in a section of their article, “HIV-positive Status, HIV Risk, and HIV-Protective Behavior Factors Among Black MSM,” Millett and co-authors quoted studies done in 2002 by Crawford, et al, and in 2003 by Myers, et al, which said that, “although no psychological variables were associated with HIV status, several psychological  variables were associated with sexual risk behavior among Black MSM.

“Few Black MSM studies examined associations between any of the dependent variables and HIV knowledge, mental health status, cultural beliefs, or self-esteem,” said Millett and co-authors.

April 19, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Blogroll, Caribbean, community, depression, Guyana, Health, HIV, HIV Status, Jamaica, LGBT community, Male Health, Mental Health, mental illness, Public Health, Uncategorized | 1 Comment

The rights of a gay person are human rights.

This is a letter to the editor of Stabroek News, a daily newspapers in Guyana, in response to a letter to the editor by Abu Bakr, published on Sunday, Mar 14, 2010.

Dear Editor:

The letter published by Abu Bakr in your Sunday, Mar 14 edition deserves a direct response. It is unfortunate that this discussion has degenerated into a sexualizing of the issues. I am taking a stand for the human rights denied Mark and many like him who have no voice, or whose voices are drowned out in the cacophony of denial. There are many who have fled the country, such as Vermal from Soesdyke, whose story of sexual abuse, taunted, beaten and imprisoned in his home, was turned into a play performed on stages around the U.S., or those who still suffer in silence, forced to conform and dare not speak up. If Bakr and Williams are standing on preserving a homophobic and bigoted status quo, then I hope they realize the tenuousness of their position.

While Bakr’s letter contains numerous flaws, his arguments are illogical and inconsistent. There are two glaring non sequitur arguments. First, he stated that instead of apportioning blame to the community or the stepfather for Mark’s demise, that I should be held responsible and submit to guilt. Aside from being absurd, Mark came to see me for compassion, understanding and acceptance. Had I retreated behind a wall of dogma and fundamentalism, he would have been let down by at least one more person he trusted. With the altruism that Christianity calls forth from each of us, would I not be betraying him by asking him to deny himself and to embrace something that is against his nature, how is accepting yourself an “inversion of values”? The story of Mark, the pathos and the emotive aspects associated with it was intended to illustrate the point, that as one case, it was an exercise in compassion and acceptance, when the community and society had failed, and the ultimate tragic consequences. Also, if at the time I was aspiring to a deeper Christian way of life, how hypocritical would I be, that in my formation, I could not extend the compassion, understanding and acceptance that Jesus practiced and advocated to the marginalized of society, of which gays and lesbians are confined? Is Bakr implying that, as with many who profess one thing and do another, in that period of formation; I should squander my authenticity?

Despite the abuses and the negativity of those who preach or act in the name of Christianity, a friend, a deceased priest, once said that each person is called to strive for and achieve greatness. Bakr correctly suggests that I am inviting Guyanese to progress rather than to be lagging behind the rest of the world. And, to bring relevance to this discussion, since Guyanese are descendants of Africans, the examples of the struggles for rights and the violence against gays in Africa, ought to expand otherwise myopic or provincial views. Bakr claims a “gay militancy,” when is a call for acceptance and inclusion of human nature a militancy and not a human right? With the advances in gay rights, which several countries have recognized as synonymous with human rights and enacted appropriate laws to enshrine those rights, and with progress in Guyana, however little there is, is Bakr so jaded or disillusioned to the human condition to warrant such absolute denial?

UN Secretray General Ban Ki-Moon

Keeping to the aspirations of a better human condition, to which we are all called, in the context of global HIV and AIDS, in which many gays and lesbians are affected, UN Secretary General Ban Ki-Moon, on World AIDS Day last December, called on member countries to decriminalize homosexuality, “This goal can be achieved only if we shine the full light of human rights on HIV. That means countering any form of HIV-related stigma and discrimination… I urge all countries to remove punitive laws, policies and practices… In many countries, legal frameworks institutionalize discrimination against groups most at risk…”

Second, Bakr sought to draw comparisons to Africa, by saying that 29 countries on the continent outlawed homosexuality. He does not develop his argument or refute the evidence that homosexuality was practiced and accepted as part of the traditions before the colonialists arrived. He trundles out a list of countries, whose governments facing their respective crises, have chosen instead to demonize or pick on the vulnerable, and have declared that homosexuality is alien to the continent, and then undermines himself, “The ethnographic evidence contradicts their assertion.” He also confirms the position that India accepts homosexuality, inclusive of inter-sexism. However, the point he misses is that homosexuality exists in human nature and as a member of a civilized society he is denying acceptance and recognition, not as one commentator, F. Skinner, suggests, to suppress it.

David Kuria Mbote, director of the Gay and Lesbian Coalition of Kenya, in an opinion “You can’t wish away African gays,” published on Mar 10 in the Daily Nation, a Kenyan publication, responded to an article written by Fr. Dominic Waweru, published on Mar 8, in which he said that the attacks on young people on suspicion of being gay was “only too comprehensible”. In his article Mbote said, “It should be noted that compulsory heterosexuality has never converted any one from homosexuality, but in the context of modern diseases, the African community continues to place itself in a curiously unintelligent position. By affirming what is globally known to be an alternative and legitimate form of sexual expression for a minority within any population to be unAfrican, they are saying that the African falls beyond the ambit of what is human. Instead of giving tacit approval to violence against gays, churches should be in the forefront preaching reconciliation and love to even those who they regard as “sinners”. Gay rights activism has reached a point of no return even in Africa, events in Malawi, Uganda, Zimbabwe, Nigeria, Zambia, and Mtwapa notwithstanding. It’s unfortunate that the Church stands at the vanguard for this extremely unjust violation of rights of gays, lesbians, transgender and intersex Kenyans.”

Archbishop Desmond Tutu

Two days later, the distinguished Nobel laureate Archbishop Emeritus Desmond Tutu of South Africa in an opinion article “In Africa, a step backward on human rights” published on Mar 12, in the Washington Post, said clearly, “Hate has no place in the house of God. No one should be excluded from our love, our compassion, or our concern because of race or gender, faith or ethnicity — or because of their sexual orientation…In my country of South Africa, we struggled for years against the evil system of apartheid that divided human beings, children of the same God, by racial classification and then denied many of them fundamental human rights. We knew this was wrong. Thankfully, the world supported us in our struggle for freedom and dignity. It is time to stand up against another wrong. Gay, lesbian, bisexual, and transgendered people are part of so many families. They are part of the human family. They are part of God’s family. And of course they are part of the African family. But a wave of hate is spreading across my beloved continent. People are again being denied their fundamental rights and freedoms.”

Addressing the wrongs committed against gays and lesbians in African countries, the Archbishop said, “That this pandering to intolerance is being done by politicians looking for scapegoats for their failures is not surprising. But it is a great wrong. An even larger offense is that it is being done in the name of God. Show me where Christ said, “Love thy fellow man, except for the gay ones.” Gay people, too, are made in my God’s image. I would never worship a homophobic God… My scientist and medical friends have shared with me a reality that so many gay people have confirmed, I now know it in my heart to be true. No one chooses to be gay. Sexual orientation, like skin color, is another feature of our diversity as a human family. Isn’t it amazing that we are all made in God’s image, and yet there is so much diversity among his people? Does God love his dark- or his light-skinned children less? The brave more than the timid? And does any of us know the mind of God so well that we can decide for him who is included, and who is excluded, from the circle of his love?”

Bakr, Williams and those who share repressive views would do well to remember that Guyana’s buggery laws, which are part of the Penal Code, were enacted in colonial days and remain unchanged, even though Guyana achieved independence and republic status with its own constitution, which guarantees the rights and protections of all its citizens. On Mar 11, the U.S. State Department released its annual human rights report, “Sexual Orientation/Gender Identity References, Human Rights Reports for 2009, 2009 Country Reports on Human Rights Practices.” In the introduction, against the backdrop of the 2009 Anti-homosexuality bill pending in the Ugandan Parliament, the report referred to the 1950’s colonial law against homosexuality, which the Ugandan High Court in December 2008 ruled as unconstitutional and that the rights of all persons are protected. This is a report that advises other nations, companies, and individuals of the quality of human rights in a particular country, so that appropriate decisions could be made regarding the level or degree of involvement, including investment, in that country. On Guyana the report says, “Sodomy is punishable with a maximum sentence of life in prison. There are no laws concerning female-to-female sex. On September 18, Health Minister Leslie Ramsammy publicly called for a Caribbean-wide discussion on the laws, stating that “many homosexuals suffer because of the stigma and discrimination attached” to their sexual orientation.”

Against these undeniable truths, what would Bakr, Williams and the others now say?

Respectfully,

Antoine Craigwell

March 16, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Blogroll, Caribbean, community, death, Guyana, Health, HIV, HIV Status, Jamaica, LGBT community, Male Health, Politics, Public Health | Leave a comment

Positive: Retelling the HIV message

Trevor Rhone’s play, directed by Karl Williams.

By Antoine Craigwell

Trevor Rhone (1940-2009)

Dressed in black with a long red silk stole draped around his neck, he hovered in the background as a specter, visible to all, yet intending to be unseen by those he haunted. He chortled and skipped with glee, announcing “another one gone” when someone’s test results were positive or someone had succumbed and died from complications associated with HIV, and gnashed his teeth in chagrin when someone’s results was negative or despite his attempts at influencing, someone chose to use a condom. He was the embodiment of HIV.

Poster - Trevor Rhone's Positive
Poster – Trevor Rhone’s Positive

The image of HIV, familiar yet menacing, was the central theme of the play written by the late Jamaican playwright Trevor Rhone (1940 to 2009). Set in the island nation of Jamaica, “Positive” explores and examines different sections of society, unconfined to the island, which remain as obstacles to effective dissemination of information, prevention, and treatment of HIV. Originally, Rhone intended “Positive” as a musical, incorporating the pulsating, suggestive lyrics, and beats of reggae, music from Jamaica. The play, when it was presented at the New Perspectives Theater on Saturday, Mar 6, 2010, although it was a first performance, the small theater space was packed, standing room only, with friends, guests, and possible sponsors. In this production, an old story of the devastating consequences wreaked on those infected, HIV was told with the definitive accent and vernacular of Jamaicans at home in their city, according to the director, Karl O’Brian Williams, at the post performance Q&A, without music. Two companies collaborated to produce Positive, Barata Productions and Banana Boat Productions, with a nine-member cast, whose intensity and passion found identification with the characters, and with the shifting scenes, at its conclusion received sustained and enthusiastic applause from the audience.

Trevor Rhone

The play examines frequently colliding and juxtaposed religious dilemmas and socio-economic issues, cultural mores and pressures, and of sexual abuse and promiscuity, which runs as an undercurrent in society. It tells of the story of Devon, played by Kyino Cunningham, a late teenager of his time, tall, muscular, lithe, and physically attractive, who is already jaded by the experiences of his life: the many family and friends who have died from HIV. He is caught in a position where he has to choose between the demands of his peers and immediate society to prove his manhood through multiple sexual conquests, and what he knows would protect him from the fate of those he mourn, as he declares resignedly, “there’s no tomorrow in my reality.” In exasperation he exclaims, when asked about his preference for not using condoms, that since he was about nine or 10-years-old, when he first had sex, condoms were too small for his penis and the girls he had sex with wanted the intimate feel of skin on skin, insisting that “true intimacy is sex without a condom.” As the play progresses, Devon meets and is smitten by Melissa, played by Annmarie Cole, who is voluptuous, sexy, beautiful and desirable; everything about her screams sex. She is a willing partner for sex, not only with Devon, who she desperately desires, but also with his friends in a sexual orgy, termed “to run battery”. She wants to prove herself, to her peers, and to share in the experience she has heard from her friends. She agrees to have sex with Devon, but he cautions her that it would not be with him alone, he tells her she would be having sex with six men. All the while, as Devon and Melissa negotiate their impending sexual encounter, HIV, played by Lemark McPherson, lurks behind them as a specter, miming, gesticulating suggestions, and as if he was a master puppeteer, manipulating the strings to ensnare one more victim. Melissa agrees and when the time arrives, in a simulation of the act, surrounded by the males in the cast, she falls to the floor, holds her abdomen and utters a guttural scream from the pain of the number of penetrations, which are imagined to be not all vaginal.

from a production of "Positive"

The playwright explores, addresses, and reconciles the conflicts the religious institutions experience when faced with the stark reality of the suffering of ordinary people. In one scene, Sister, a habited member of a Roman Catholic religious order, played by Hillary Roosevelt Ricketts, is recruited to assist with outreach. She quickly learns how removed she is from the real world when she answers a call to the agency from someone enquiring about how HIV is  contracted and about “eating at a two-foot table”, a term which perplexed and  embarrassed her when Joe, the head of the HIV prevention and outreach agency, played by Andrew Clarke, explained that it was another term for oral sex on a woman, “I’ve learned more out here than from all the books I’ve read,” she said.

Poster - Smile Orange

Revealing is the reconciliation which occurred when the pastor of the evangelical church, played by Ian Forrest, demonizes Joe’s outreach enterprise, condemning to hellfire and damnation with vehement denouncements all those who lead lives of the flesh, “people must change their evil ways.” The pastor himself undergoes a conversion and comes to a realization when he meets Marilyn, played by Kara Colley, and a romance blossoms. He invites her to attend and hear him preach at a crusade, to dinner and just as he was making moves to consummate their relationship, Marilyn stops him, insisting that he use a condom and explains that she is HIV-positive. Meanwhile, the specter of HIV hovering in the background, turns away in disgust at Marilyn’s revelation. So enamored is the pastor that he approaches Joe and the Sister to discuss what he should do, especially since he couldn’t understand how someone as physically attractive and sexy with no outward manifestations of the disease as Marilyn could be HIV-positive. After a conversation with Joe and Sister, he renounces the hellfire and damnation vitriol, asks what he could do to help spread the word about HIV, and asks Marilyn if she would be his wife.

In another scene, a mother, Delrose, played by Camile Deans, comes to the agency asking for help. She does not know what to do,  she knows that her boyfriend, who tom-cats all over the town, having sex with many people, has also been having sex with her 13-year-old daughter. Although she has sent her daughter away to live with an aunt and had once evicted the boyfriend from her home, she is desperate, because his financial contribution to the home provides for her and the other children, but he demands that his turn to the house is conditional on the daughter coming back home. Joe and Sister are themselves shocked by the revelation and perplexed as to how to advise Delrose, except to suggest that the daughter stay with the aunt.

Then in another scene, the daughter, Jane, played also by Cole, comes to the agency one year later, because as she said, her mother told her that if ever she needed any help she should go and ask for the Sister. To the chortles of glee from the HIV specter in the background, she recounts that her mother had died from HIV and that she is also HIV-positive. She explains that she works in a strip bar and asks for some condoms so she could go to work. Sister hesitates, as once again she faces a conflict, the church’s stance against condom use and the desperation before her: as Jane explained that she is now the sole breadwinner of the family and has to work in the sex industry to support herself and other siblings. As if not wanting to seem complicit, Sister asks to be excused from the room, and as soon as she leaves, Jane grabs a handful of condoms and flees.

Poster - The Harder They Come

While audience participation in the post performance Q&A was spirited and engaging, asking questions and offering comments, there was no consensus on retaining the strong Jamaican accent and dialects, and how to address the sexual suggestiveness of some of the portrayals as Rhone intended, if the desire is to take the play into the New York City public school system. One of the objectives of the performance was to attract sponsors for future performances. The producers thanked Rhone’s estate for permission to stage the play.

Poster - One Love

Rhone, who died suddenly last September from a heart attack, was a prolific writer, producer, director, and lecturer, being involved in films such as the cult classic “The Harder They Come” (1969), “One Love” produced in Jamaica, and his stage works, which included “Smile Orange” (1971), “Old Story Time” (1979), and “Two Can Play” (1982). He was a consultant to the U.S. Centers for Disease Control and Prevention Global AIDS Program in Guyana, with oversight and responsibility for a serialized radio drama production. As a member of the Caribbean theatre, he advocated that his work should “mirror the lives of the ordinary man, and to reaffirm his strengths in such a way that he learns to diminish his weaknesses and to believe that he can make a positive difference in his society.”

For more information and for sponsorship opportunities, contact Andrew Clarke, executive director, Barata Productions at zuzu92_2000@yahoo.com

March 12, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Blogroll, Caribbean, community, death, Guyana, Health, HIV, HIV Status, Jamaica, LGBT community, Male Health, Public Health, Theater | Leave a comment

Letter to Editor – answer the detractors, bringing discussion closer to home

On Feb 26, 2010, Kaieteur News, a local daily in Guyana, published an article I had written as a letter to the editor in response to the cross-dressing suit brought by five young men and the organization SASOD in the High Court. Following publication of that letter, there were response letters to the editor in the same papers and in Stabroek News, another local daily. Below is my response to those comments:

Dear Editor,

I first met Mark, a young man in his late teens and early twenties, when he came to join the Catholic-sponsored Scout troupe at Sacred Heart Church. Then he wasn’t a Catholic and since it was a requirement for membership, he did what was necessary to become a member, including converting and receiving the initial sacraments; I was his godfather and sponsor. As a leader of the troupe, I sensed that Mark desperately wanted to belong, and when he was able to join, he fit right in and was happiest when the troupe went on camps, because there, being in charge of the food and kitchen, he was in his element, ensuring that more than 50 teenage boys had three meals on time every day for the duration of the camp. When we weren’t at camp and had regular meetings, Mark was fastidious with the gear: the ropes and staves, ensuring that everything was well taken care of and properly stored. To my knowledge, while Mark was in the KBS, he never displayed or perpetuated any inappropriate behavior to and with any of the boys. He wasn’t effeminate or flamboyant and did the boys care that Mark may or may not be gay? I don’t believe that concerned them. But a few years later when I was in my novitiate in a religious organization, he came to see me. He was troubled; the pain of suffering and abuse was evident in his eyes. His face was gaunt, he was thin, his clothes hung on him, and he appeared tired, he had lost weight and was homeless. He told me how his stepfather beat him and put him out the house he shared with his mother and other siblings because the stepfather suspected that he was gay. He looked at me and as the tears streamed down his face, told me of some of the abuses he had endured and I realized then, even though there was no definitive confirmation, that he was gay. Also, knowing the society’s reaction to anyone who they think is an “anti-man”, and by association anyone seen with someone they perceive as such, I told Mark that I was proud of him and I would not be ashamed to walk with him on the street. After our conversation, we walked north on Camp Street, oblivious to the stares. I knew he felt proud, supported and accepted.

Sometime in August 1995, as was related to me, Mark died. I was told that in the circumstances surrounding his death he had attended a party on the West Bank of Demerara and while on his way home, after the party, he was set upon by a group of young men and beaten, all the while accused of being an “anti-man,” ostensibly because of how he was dressed. According to the report, with a broken arm, sustained in the attack, he dragged himself to a nearby police station for assistance and instead of receiving help, he was placed in a cell beaten again, suffered a concussion, and when he lapsed into unconsciousness, he was transported to the Public Hospital Georgetown, where he later died – alone, abused, battered and probably wondering why he deserved this treatment. Who should be held responsible for his death: the misguided who are blinded by their beliefs to forget that the person they are attacking is another human being, someone who could be their brother, son, cousin, nephew, uncle, or close friend; by extension, the religious organizations that demonize homosexuality and advocate curing by any means, but who are just as guilty of the same offenses they ascribe to gays and lesbians; or the stepfather who put him out of the house?

I recall this story because of the vitriol, hatred, and bigotry spewing from the many commentators incited by the equally misguided and brainwashed Roger Williams and Abu Bakr, both of whom leveled criticism against my letter published in the Kaieteur News on Feb 26, 2010. In his response, Bakr correctly stated in the beginning of his critique that I was attempting to encourage a change when I wrote about the far reaching consequences of the cross-dressing suit before the High Court as a break with the mental slavery in which many Guyanese are still living, victims of a colonial power that is physically absent, but yet present in the laws. I ask those who continue with their hatemongering, using religion, convenient morality and pseudo-scientific examples to justify their misogyny how would you feel if your son, brother, daughter, sister, uncle, aunt, niece, nephew, cousin, or close friend was treated as Mark. Some would say, “pray for him,” others “beat it out of him,” but, in this world of religious indoctrination, where is the acceptance and compassion that are tenets of Christian teachings?

Why couldn’t Mark be allowed to live, as he was, a same-gender loving man? Is our society so hypocritical that we would rather kill than show compassion? Mark was rejected by at least three important pillars of his society: his family, those sworn to protect and defend the laws, and by the community. I could again be accused of romanticizing this issue before the court, but Mark’s suffering in life and his death are real. By extension what the plaintiffs in the lawsuit are seeking, is it not to claim the guarantee and the rights provided by the Constitution, the acceptance it assures? Is denying someone the right to live as he feels, free from fear of abuse and of discrimination, depriving him of his human right?

No one is advocating turning the society lawless, no one is promoting incestuous practices, bestiality or any perverted behavior to which being gay was associated. Bakr and Williams have conveniently chosen to cherry pick, ignore, and deny historical facts, that homosexuality was practiced and accepted as a part of the way of life in superior African civilizations and cultures long before the colonialists arrived. In a conference paper, “Homosexuality in Africa: Myth or Reality? An Ethnographic Exploration in Togo, West Africa” presented by Virgile Capo-Chichi and Sethson Kassegné at the 5th African Population Conference in Arusha, Tanzania, December 2007, quoted in the introduction: “Same-sex relations are denied in most African countries even though studies have found cultural and traditional practices that demonstrate their existence for centuries (Roscoe & Murray, 1998)” and “Compared to other regions, Africa has the lowest levels of awareness and communication with regards to male-to-male sex (McKenna, 1996) and the most repressive laws against it.” The report continues, “Other gatekeepers believe that same sex relations and homosexuality have always existed in traditional societies in Togo “…tendencies towards homosexual behavior have always existed among men as well as women. It is more pronounced among men and that’s why they were called ‘nyonu – sunu’ (man – woman); that is, a man living as a woman. Or, alternatively, ‘sunu nyonu’ (woman-man) because they tend to behave like a person of the opposite sex.”(Gatekeeper, Aneho)”.”

We can all choose the material we want to justify or support an argument, but there has to be a meeting point, of agreement, that in human nature, homosexuality is as natural as being male or female. Dr. Tiger H. Devore, a New York-based psychologist, in a recent interview said that Western civilizations created the binary delineation, male and female. In reality, he said, there are three genders, male, intersex, and female. In India where on Nov 12, 2009 the Indian election authorities granted independent identity status to those who are intersex or transsexual, allowing them to be counted in the census and to vote – both democratic rights. It is reported that in remote villages in the Dominican Republic and other countries, there are the “guevedoces,” (literal translation: penis at 12) people identified as female at birth and transformed into male at puberty; all accepted as part of their respective societies and cultures. According to the Oct 2006 The Medical News report, 1,500 species in the animal kingdom practice homosexuality. Petter Boeckman, academic advisor for the “Against Nature’s Order?” exhibition at the Norwegian Natural History Museum of the University of Oslo, said, “One fundamental premise in social debates has been that homosexuality is unnatural. This premise is wrong. Homosexuality is both common and highly essential in the lives of a number of species.”

Despite the airs and pretensions with which we have clothed ourselves, and the exploitative and oppressive effects of religion, we should not forget that in the wider scheme of nature, we are still part of the animal kingdom. Many of the detractors have ignored the qualitative contributions gay men and lesbians make to society: they don’t walk around wearing a sign on their foreheads announcing their sexual orientation, instead they go about their tasks or jobs without fanfare. Looking beyond the colonial mindset, one wonders at the preference of perpetuating the “rod of correction” and beat that which is natural out of the child or continue to have a society where there are men and women living unhappy, trapped lives, resorting to violence against their spouses, alcohol and drug abuse, and sexual promiscuity, which of course means that many of the men would be down-low, and a consequence the rise in HIV infections. Or, would the preference be to perpetuate the hypocrisy of those men and women who sneak around for trysts and assignations, but profess heterosexism and homophobia, and deride anyone who is gay with their friends? While many people like to pretend that there is no one gay or lesbian in their family, “not in my family”, it is a fact, homosexuality is a part of human nature. What would these commentators do if their son or daughter were to declare they were in love with someone of the same gender?

Respectfully,

Antoine Craigwell

March 6, 2010 Posted by | African-American News, Black Gay Men, Black Gay Men Health, Black Men, Black Men Health, Blogroll, Caribbean, community, death, Guyana, Health, HIV, HIV Status, Jamaica, LGBT community, Male Health, Public Health, Uncategorized | Leave a comment