CRITICAL THINKING.  CULTURAL AFFIRMATION.  SELF-DETERMINATION.

The BMX-NY  Gatekeepers  e-Newsletter OCTOBER  1st, 2010
Black Men's Xchange-National

 
In This Gatekeeper's Issue
This Friday's Topic: How Wrong Is Long? Why We Can't Wait
Friday Forum Recap: The 'N' Word Redux
SGL Black Heroes
BMX- NY's Mission Statement
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Welcome To The Black Men's Xchange-New York (BMX-NY) Gatekeepers e-Newsletter. This e-newsletter is for the gathering on Friday, October 1st, 2010.


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Brothers, please if you would take the time and tell us about your experience at a BMX-NY meeting. This is a confidential Survey with no names required. We appreciate your time and comments as we continue to try and make your experience at BMX-NY one of true community.

 
BROTHERS! Although not required, BRINGING A POTLUCK DISH AND/OR BEVERAGE of your choosing would be a generous offering for the repast after the group discussion! Your offering defrays a cost to the organization.  Also, end of gathering DONATIONS are also greatly appreciated, too. THANK YOU!







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Topic  For  This  Friday,  October  1st2010

How  Wrong  Is  Long?  Why  We  Can't  Wait


Pastor Eddie Long 1

Bishop Eddie Long




Black Church Face

Bishop Eddie Long of Atlanta, Georgia
Faces Allegations Of Sexual Misconduct
With Young Black Men From His Church



If the allegations against Bishop Long are true, what crime(s) have been committed?


What are the objectives of the Bishop's male mentorship program?


What makes Bishop Long's 'flock' so intent upon his innocence?


How susceptible are Black families to wealth and power, and wherein lie our vulnerabilities?


Does any part of this situation speak to the absence of Black fathers?


If Blacks are said to 'raise our daughters, but love our sons,' does that mean that Black men can do no wrong, except be homosexual?


If potential pedophiles can be protected, how do open homosexuals qualify for the Black church protection program?


What if Bishop Long acknowledged being homosexual?


How rampant is mental illness in the Black church?


What, if any, is our stake, role and/or responsibility as same gender loving, freedom fighting Gatekeepers in this issue?





Bishop Long Is Known Around Atlanta
For His Extravagant Lifestyle, Expensive Guesthouse,
Driving Expensive Cars And Wearing Flashy Clothes.




Black SGL Male Couple



Friday  Forum  Recap
(Topic  Hi-lites  From  Friday,  September  24th, 2010)

The  'N'  Word  Redux

During Friday's Black Men's Xchange-New York dialogue, participants considered our relationship to the word
Nigga'



2 Close Bruthaz
Rapper Nas At A Previous Grammys Award Show


Among questions taken up were:

Where does Nigga' come from?
"As one who's worked in the public education system for twenty years I'm aware of the theories about it, but I've become desensitized to it."

"When I was a Nigga', it meant acceptance [to me.]...'Oh, you a real Nigga'...It was used all the time in my house...I learned that, as I used it, there was acceptance...I didn't realize that, with it, came all kind of behaviors [I didn't like]..."

"With the 'a' spelling...the slur...it means a lazy, shiftless, incompetent person...the alleged 'tem of endearment'...they use it like 'brother,' or 'man'... You're a real man..."

"[By now] It's almost like a place-holder in the conversation...like zero......a place-holder...It has no value...like, 'Um'...like, 'like'...'My brother'...'My friend'...'My lover'...I've become desensitized to it..."

{Facilitator asked: "What was the meaning of it's original usage?"} "Slaves..." "Africans..." "Property..." {Facilitator asked: How were the enslaved Africans valued in relationship to other people?} "As sub-human..." "[As] 3/5 of a man..."

"It wasn't so prevalent when I was coming up in the projects...How did it become so prevalent?"

"Through commercialization...Through the music...We only heard it when my uncles were coming back from the war...My grandmother used to say, 'Don't talk like that in this house'...It was used more in secret..."

{The facilitator said: "Always...Sometimes...or Never. How many among us feel as if it's appropriate, or okay to use the term all the time, or anytime?" [A quarter of the group raised their hands.] "How many feel as if it's appropriate, or okay to use the term some of the time?" [Half the group raised their hands.] "How many feel as if it's never okay to use the term?" [A quarter of the group raised their hands.]}

"Sometimes, as a swear word...I will say it out of the side of my mouth sometimes...'Nigga', please'...Or, as a joking, sly reference to something which is bullshit..."

"I never heard the word until I came to this country from the Bahamas...I cam to Georgia when I was seventeen...We use[d] the term Ngas [meaning] the ancient Dravidians ...the Serpent Gods...The Dravidians...Buddhists in Tibet still refer to us as Ngas...[it's] metaphysical...I've never used [Nigga']...I've been here for twenty years..."

"Context for me marks [the] appropriateness...In quoted literature...In my house, we didn't talk about it...It was just understood...You didn't use the word...I tried to embrace it...[With] Richard Pryor...Nikki Giovanni had a poem I loved [in which she used it]... The Last Poets..."


How, if at all, might Nigga' factor in our identity as men? "Sometimes it is used as [a means of] bonding...I don't think it's loving...I think it's militant...When I first heard NWA's "I'm A Nigga' for Life," I loved it!...I thought, 'That's right, I'm down with that person...It's used to convey a sense of militancy by young adults, male and female...meaning, we're down... we hang together...I like it because it means we're not going to swallow anybody else's [perspective]...A real Nigga' is a real man..."

"I raised my hand for, 'Always,' because I feel as if, what have we come to if we can't use the word...I need the freedom to write...To be able to use the word...To use all words...I sometimes ask my students, 'What do you think that is not in contrast to what white people have thought about it?'...I've given all this power to a word that all these people have used...Where are we getting that we are now scared of words?... Our use [of Nigga'] now connotes that we are the owner now, and not the slave..."

{Facilitator asked: "So, that is what is meant by the notion, 'We're taking the power back from the word?"} "Yes." {What did you mean when you asked your students, 'What do you think that is not in contrast to what white people have thought about it?'} "We're using these words to try and mean something...I am not my thoughts...[I sometimes use it to reflect] that's crazy stuff...I went to jail...I've gotten to be a Nigger...[At one point] the guard said...'Walk over there, Niggers'...And we walked..."

{Facilitator said: "So, the word is the same...Do you remember the thirteenth Amendment to the Constitution, the document in which we are cited as 3/5 of a human being?...It was a fairly simple clause stating, 'There shall be neither slavery, nor involuntary servitude, except...'...What was the exception?"
 "Where somebody is convicted..."
"Yes, where someone is convicted of a crime and incarcerated...So, when someone is incarcerated, what does it mean?"
"That they can be a slave..."
"Not that they can be a slave, but that they are a slave... And, that's the law of the land to this very day...So, we've come full circle...Nigga' meant slave then, and Nigga' means slave now."}

"The ancient Nagasaki who built the ancient Pyramids in China were Black..."

"It's a word...It's a word...And at the end of the day, it has the power you imbue it with..."

"Unless there is a static language...The French try to keep their language static, [such that] there are no bastardizations [of the meanings of their words]...We've never dealt with race in America [in such a way as to unpack the implications of words}"



Hip-Hop's Influence of the "N" Word In
Lilongwe, Malawi (Africa)



Can we really' take the power back' from Nigger by adding an 'a?'
"It still has the power to hurt, to humiliate, to subjugate...Does it have the power to heal, to rehabilitate...The power lies in the purpose...the intention..."


If there is really no harm in it, then why is a white man's uttering it taboo, or offensive?
{[In response to this question, a few men look askance as if in disbelief. Looking at one, the]Facilitator asked: "If a white man said, Nigger, sit your ass down! How do you think you'd respond?" [The man winced, and laughed at himself for wincing.] To another, the Facilitator said: "Nigger, stand aside." [The men agree they'd be outraged.]}


How is it we are the only people who use an epithet coined to dehumanize us as a "term of endearment?"
"There is a profit in being a victim..."

"The Jews keep holding up their having been slaughtered to make people feel bad..."

{Facilitator said: "It's not so much to make people feel bad as to insure that people never forget, as a warning that it can never happen again..."}

"The Jews didn't have their culture taken away from them..."

{Facilitator said: "That's why the Jews can insist that what was done to them, on other shores can never be do to them again anywhere..."}

"The Jews are estimated to be 1.4% of the population [and yet] they have a lot of power...Gays [are said to be] 3% of the population, and they have a lot of power..."

"They both have a line [a connection] to their heritage [their culture]...it hasn't been broken...The line, the line, the line..."

{Facilitator said: And, that is why it is imperative that we reconnect our line...learn our history and heritage, so that we will be empowered to collectively say, "Never again" also...remembering that we are something other than Nigga'"}

"When you let other people define you, watch out..."

"Abused people often take on the behavior of the abuser...It demonizes the abused...We're calling ourselves the very same name they called us..."


Might there be a connection between Nigga' and Faggot? If so, what is it?
"They are both used to dehumanize people..."

"The one time I still use the word, Nigga' is at the point of orgasm.  It's something I'm still working on [removing from my repertoire]..."

"[Maybe] the word(s) have the power to make you feel powerful...Because you become the slave owner [when you use them]...'Take my dick, Nigga'...Take my dick, Faggot..."

{Facilitator said: "Yes, something we don't discuss is, when we were enslaved, the enslavers used us as objects of sexual abuse and of pleasure, just as they did our women..."}

"It came out of our contact with Europeans...[For them] to keep us submissive...When I took [Nigga'] out of my vocabulary, I started attracting better men...[But now] I have to relearn how to like the people I have sex with..."


Should we spark an initiative to curtail the use of the word in our community?
"There's a law somewhere on the books in NY against the use of the word...I don't think it's ever [been] enforced..."

"Media might be a way to turn young people away from using it..."

"There are rappers who don't use the 'N word'..."

"But, they're not getting signed..." "Or played..."

"If we all stand up and say, we're not buying that..."

"I do something I call subway facilitation...We're not a village anymore because we're afraid of our children...[When I hear them intoning the word] I ask them, 'Your Momma and Daddy use that word at home?...They usually say, 'My father's not [at] home'...I tell them, 'Tell [your parents] every time you use that word, you have to give me a dollar...' I had one kid come back and tell me, 'I got ten dollars!'...We can start a new epidemic in the community...if we go out and talk to our children...Children want to be taught and to be disciplined...I know it can be scary, but when one person stands up for something good and right, it gives other people permission to do it..."

{Facilitator said: Tacks I take with children include, asking if they know what it means...Asking if there is anyone who they think is not 'Nigga'...'Is Michelle Obama Nigga'?'...'Is President Obaman Nigga'?'...'Is Martin Luther King...'...Another one I heard Cleo mention the other day I thought was real funny is, when they assert that they've taken back the word's negative power by taking ownership of it; challenging them saying, 'Okay, then, if you can do that, then let's substitute Stank asshole for Nigga', and saying to them...'Wus up, Stank Asshole?'...Or, 'Wus up, my Asshole?'..." [Laughter]}

[What about] a letter-writing campaign to rap artists...There's a website called abolish the 'N word'..."

"But, the rappers don't read it..."

"In the corporate world, they don't use the 'N word,' they say, 'Ghetto'..."

"It's really psychological abuse...Our children have taken on the oppressor's abuse..."

"The last area I'm working on to heal is the intimacy part...I call Adam 4 Adam, and don't like some of what I do [with the men]...Nigga' is also connected to our distorted view of manhood..."

"[Referring to each other as Nigga'] is identity theft..."

"You have to have an identity for it to be able to be taken..."

{Facilitator said: And our calling ourselves Nigga' is alerting the world our identity is flagging...So, in closing, let me ask, over the course of the dialogue, has anyone shifted their perspective?...Their relationship to the word, Nigga'?...And, mind you, there's no law that says anyone's perspective needs to have changed..."  [To a man, those who'd said 'Always' and 'Sometimes,' had shifted...]}

N Word Button



SGL  Black  Heroes

The Legacy of George Washington Carver
by  Toby Fishbeinn

From inauspicious and dramatic beginnings, George Washington Carver became one of the nation's greatest educators and agricultural researchers. He was born in about 1864 (the exact year is unknown) on the Moses Carver plantation in Diamond Grove, Mo. His father died in an accident shortly before his birth, and when he was still an infant, Carver and his mother were kidnapped by slave raiders. The baby was returned to the plantation, but his mother was never heard from again.Carver grew to be a student of life and a scholar, despite the illness and frailty of his early childhood. Because he was not strong enough to work in the fields, he helped with household chores and gardening. Probably as a result of these duties and because of the hours he would spend exploring the woods around his home, he developed a keen interest in plants at an early age. He gathered and cared for a wide variety of flora from the land near his home and became known as the "plant doctor," helping neighbors and friends with ailing plants. He learned to read, write and spell at home because there were no schools for African Americans in Diamond Grove.





From age 10, his thirst for knowledge and desire for formal education led him to several communities in Missouri and Kansas and finally, in 1890, to Indianola, Iowa, were he enrolled at Simpson College to study piano and painting.He excelled in art and music, but art instructor Etta Budd, whose father was head of the Iowa State College Department of Horticulture, recognized Carver's horticultural talents. She convinced him to pursue a more pragmatic career in scientific agriculture and, in 1891, he became the first African American to enroll at Iowa State College of Agriculture and Mechanic Arts, which today is Iowa State University.Through quiet determination and perseverance, Carver soon became involved in all facets of campus life. He was a leader in the YMCA and the debate club. He worked in the dining rooms and as a trainer for the athletic teams. He was captain, the highest student rank, of the campus military regiment. His poetry was published in the student newspaper and two of his paintings were exhibited at the 1893 World's Fair in Chicago.Carver's interests in music and art remained strong, but it was his excellence in botany and horticulture that prompted professors Joseph Budd and Louis Pammel to encourage him to stay on as a graduate student after he completed his bachelor's degree in 1894.


George Washington Carver 4 (outdoor botanist - sepia tone)Because of his proficiency in plant breeding, Carver was appointed to the faculty, becoming Iowa State's first African American faculty member.Over the next two years, as assistant botanist for the College Experiment Station, Carver quickly developed scientific skills in plant pathology and mycology, the branch of botany that deals with fungi. He published several articles on his work and gained national respect. In 1896, he completed his master's degree and was invited by Booker T. Washington to join the faculty of Alabama's Tuskegee Institute. At Tuskegee, he gained an international reputation in research, teaching and outreach. Carver taught his students that nature is the greatest teacher and that by understanding the forces in nature, one can understand the dynamics of agriculture. He instilled in them the attitude of gentleness and taught that education should be "made common" --used for betterment of the people in the community. Carver's work resulted in the creation of 325 products from peanuts, more than 100 products from sweet potatoes and hundreds more from a dozen other plants native to the South. These products contributed to rural economic improvement by offering alternative crops to cotton that were beneficial for the farmers and for the land. During this time, Carver also carried the Iowa State extension concept to the South and created "movable schools," bringing practical agricultural knowledge to farmers, thereby promoting health, sound nutrition and self-sufficiency.  Dennis Keeney, director of the Leopold Center for Sustainable Agriculture at Iowa State University, writes in the Leopold Letter newsletter about Carver's contributions:


George Washington Carver 2 (Science Lab)


Carver worked on improving soils, growing crops with low inputs, and using species that fixed nitrogen (hence, the work on the cowpea and the peanut).   Carver wrote in The Need of Scientific Agriculture in the South: "The virgin fertility of our soils and the vast amount of unskilled labor have been more of a curse than a blessing to agriculture.  This exhaustive system for cultivation, the destruction of forest, the rapid and almost constant decomposition of organic matter, have made our agricultural problem one requiring more brains than of the North, East or West."

Carver died in 1943. He received many honors in his lifetime and after, including a 1938 feature film, Life of George Washington Carver; the George Washington Carver Museum, dedicated at Tuskegee Institute in 1941; the Roosevelt Medal for Outstanding Contribution to Southern Agriculture in 1939; a national monument in Diamond Grove, Mo.; commemorative postage stamps in 1947 and 1998; and a fifty-cent coin in 1951. He was elected to the Hall of Fame for Great Americans in 1977 and inducted into the National Inventors Hall of Fame in 1990. In 1994, Iowa State awarded him the degree, Doctor of Humane Letters.  In recent years, Dr. Carver has also been recognized by being named to the USDA Hall of Heroes (2000) and one of 100 nominees for the "The Greatest American," series on the Discovery Channel.


George Washington Carver 5 (portrait w-flower)


 
BMX- NY's  Mission  Statement

THE BLACK MEN'S XCHANGE - NEW YORK (BMX-NY) was founded in Harlem in 2002 as an instrument of healing and empowerment for same gender loving (SGL) and bisexual African descended men. We create an environment that advances cultural affirmation, promotes critical thinking, and embraces diversity.  Affirming ourselves as African descended people is strengthening.  The focus on critical thinking involves identifying and unlearning ingrained anti-black and anti-homosexual conditioning.  We recognize and celebrate same gender loving men as diverse in sexuality, class, culture and philosophy.  
 
BMX-NY is built on a philosophy that embraces same gender loving experience as an intrinsic facet of everyday Black life.  Integral to BMXNY's approach is the understanding that, in order to decrease internal and external homo-reactionary thinking and demystify differences around diverse ways of living, loving and being, same gender loving, bisexual and transgendered Black people must engage in supportive dialogue with each other and the community. 

 
BMX-NY MMM Photos 11

The Black Men's Xchange-New York And Our Allies At The
Millions More Movement (MMM) In Washington, DC
(October 15th, 2005)


We believe that self-determination is crucial in achieving success toward healing and empowerment.  We understand that our cultural and experiential uniqueness requires a uniquely focused and precise approach.  Affirming strategies born out of our own experience is powerful; hence, the adoption of the terms, Black, African American and Same Gender Loving.


 
About  BMX- NY...
 
 



THE BLACK MEN'S XCHANGE - NEW YORK
is a gathering for same gender loving (SGL) and bisexual Black men to powerfully and respectfully address issues that impact their lives, and to connect with one another in a positive, affirming, nurturing and transformational environment. Ages 18 and up.


The Term Same Gender Loving

The term Same Gender Loving (SGL) emerged in the early '90s to offer Black women who love women and Black men who love men (and other people of color) a way of identifying that resonated with the uniqueness of Black life and culture.  Before this many African descended people, knowing little of our history regarding homosexuality and bi-sexuality, took on European symbols and identifications as a means of embracing our sexualities, including: Greek lambdas, German pink triangles, and the white-gay-originated rainbow flag, in addition to the terms gay, and lesbian.

The term gay, coined as an identification by White male homosexuals in the '50s, was cultivated in an exclusive White male environment.  By the '60s, the growing Gay Liberation movement developed in a climate largely excluding Blacks and women.  In response to this discrimination, White women coined the identification lesbian, a word derived from the Greek island, Lesbos. The Lesbian movement, in turn, helped define a majority White movement, called feminism.  In response to the racism experienced by women of color from White feminists, celebrated author, Alice Walker introduced the term womanist.

The term womanist identified women of color concerned with both the sexual and racial oppression of women.  In this spirit of self-naming and ethnic-sexual pride, the term same gender loving(SGL) was introduced to enhance the lives and amplify the voices of homosexual and bi-sexual people of color, to provide a powerful identification not marginalized by racism in the gay community or by "homophobic" attitudes in society at large.

As gay culture grew and established enclaves in San Francisco, Chelsea, Provincetown, Key West and other territories, Blacks especially, were carded and rejected from many establishments.  Even today Blacks, Latinos and Asians often appear in gay publications and other media solely as potential sexual objects.  Ironically, gay rights activism was modeled on the Civil Rights and Black Power Movements initiated by African Americans.

In the years since the advent of the Gay Rights movement many Black SGLs have found scant space for the voices, experiences and empowerment of Black people.  Additionally, the rigid influence of the Black church's traditionally anti-homosexual stance has contributed to attitudes that repress and stigmatize Black SGLs.  The lack of acknowledgment and support in the Black community has shunted multitudes of same gender loving African descended people to the White community to endure racism, isolation from their own communities, and cultural insensitivity.

The high visibility of the white gay community along with the absence of illumination on same gender loving experience contributes to the tendency in Black communities to overlook and ridicule same gender loving relationships as alien or aberrant.  The SGL movement has inspired national dialogue on diverse ways of loving in the Black community.  The term same gender loving explicitly acknowledges loving within same-sex relationships, while encouraging self-love.

The designation, same gender loving has served as a wake up call for Blacks to acknowledge diverse ways of loving and being, and has provided an opportunity for Blacks and other people of color to claim, nurture and honor their significance within their families and communities.

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