When & Where Is Our Space?
Location:
730 Riverside Drive
(@150th Street)* Suite 9E
Harlem, New York 10031 212-283-0219 GOOGLE MAP
*PLEASE NOTE: THE DOOR ENTRANCE IS LOCATED ON 150th STREET. Ages 18 and up.
Time:
8:00 PM - 11:00 PM
(Every Friday night, except for our hiatus month in August)
Directions:
Take the #1 Train to 145th Street or the M4, M5, M101 or M100 to 149th Street & BroadwayGOOGLE MAP
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Contact Us
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Black Men's Xchange-NY 730 Riverside Drive Suite 9E Harlem, New York 10031
Email: blackmensxchangeny@gmail.com Phone: 212-283-0219
Official BMX-NY Website: BMXNY.org
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Africentric Affirmation Community Links
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Want To Browse Our Archive And Read Any Previous e-Newsletter Issues?
 Click The "Bawabisi" AFRICAN SGL SYMBOL Above To See The BMX-NY Gatekeepers e-Newsletter Archive Homepage
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Greetings Brothers! 
Welcome To The Black Men's Xchange-New York (BMX-NY) Gatekeepers e-Newsletter. This e-newsletter is for the gathering on Friday, November 12th, 2010.
"Bawabisi" African SGL Symbol
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! PLEASE NOTE THAT WE WILL NOT BE MEETING AT OUR REGULAR SPACE IN HARLEM THIS WEEK! INSTEAD WE WILL MEET AT THE UNION SQUARE THEATER TO SEE THE PLAY "THROUGH THE NIGHT"
SEE INFO BELOW...
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BMX-NY Outing For This Friday, November 12th , 2010
THROUGH the NIGHT Written and Performed by Obie Award Winner DANIEL BEATYi

By special arragement, BMX-NY has been offered a limited number of seats to Daniel Beatty's criticlally aclaimed, "Through the Night" at the Union Square Theater @ 100 East 17th Street on Friday, November 12th for $25 (Regular ticket price is $65.).
We will meet at the theater at 7:15PM to pick up tickets for an 8:00PM show. Please RSVP to Larry Wilson @ ldjwilson[at]aol.com or call 914-316-1189.
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Friday Forum Recap (Topic Hi-lites From Friday, November 5th, 2010)
FEARS: Facing Them, Conquering Them
During the latest Black Men's Xchange-New York sdialogue, participants set about defining and facing off with fear. The community defined fear variously as:
"False Evidence Appearing Real..." "It's the obstacle that can either prod us to divinity or hold us back..." {Facilitator reads dictionary definitions: "'a feeling of anxiety and agitation caused by the presence or nearness of danger, evil, pain, etc.; timidity; dread; terror; fright; apprehension..."} "The absence or reduction of faith..." [Participant reads definition of 'faith.'] "'unquestioning belief that does not require proof or evidence..." What are we afraid of, as Black men, and as Black men who love men?"Rejection..." "Success...Being in a successful relationship...Because [I] may never have experienced it...[I] may not have felt worthy...For having been molested [as a child]...For having been in bad relationships...Beyond therapy, I learned I have the capacity to love and that I am worthy [of love]...""Commitment...""Of other Black people...Like they won't accept me [was a] major hurdle to get over..." {Facilitator asked: "How did you get over the hurdle?"} "[I discovered] they did accept me...They were waiting on me...""Fear of being alone...When I strive to be the individual, I find it a very lonely path...[I fear] loneliness...[I've a] fear of looking at myself...[I fear] that I am what people say about me...Of people laughing at me...""Being around different types of Black people...I find myself putting on a different kind of voice...[Sometimes] I feel irrelevant...like I'm being laughed at...being mocked...""Fear of new experiences... of failure...Of being judged..."How do we challenge our fear of the stigma around homosexuality?"[I experience fear around] certain kinds of Black people, particularly Black males...If I'm on the 'A' train...If I show affection for another Black male, I worry about whether I'll have to fight...I have to weigh consequences..." {Facilitator says: "Or, perceived consequences..."} "Yes, perceived consequences...""I've a fear of becoming an elder who's preoccupied with younger guys in a negative way..." {Facilitator asks: "Are you savoring relationships with young men now?"} "Yes...But, Malidoma says, 'When the elders don't know their place, the youth don't know their place...'I'm thinking about those brothers who [leer] at the fourteen-year-old girls...{Facilitator says: "Well, I've entered my elder-hood now...And, for having savored relationships with youth when I was a youth, and relationships with men as a man...It's not that I don't find youth attractive...youth is intrinsically beautiful...no matter how the person actually looks...And some young men are sexually attractive...But, I don't seek to bed them...They are my sons...And, your awareness of the place of elders [at the age you are] now may well protect you from behaving lecherously as an elder..."} "I remember those conversations thirty years ago [about becoming like the older men we saw sitting at the bar preying on young men]...I'm having a good time [as an elder]...I love our seniors...We forget the wisdom older people have...If we learned to appreciate elders [the community would be healthier...]""Temptation...All this online stuff...These young kids are looking for daddy..."Are we afraid to acknowledge and confront racism?"We've been socialized, trained and indoctrinated not to acknowledge racism......To take care of White people...""Fear and denial...Denial being the bugaboo...Like when you're asleep...You don't know you've been asleep until you wake up..."{Facilitator says: "There's a connection between fear and denial...Sometimes we deny that which we're afraid to face...because it's too painful...or, we're afraid it's too painful..."}"I've a fear of being crazy...which I used to think was endemic to Black people..."Are we afraid of being seen as less than men?"I am the living embodiment of the fact that homosexuality is not an abomination..." {Facilitator asks: "If homosexuality is not abomination then, what is it?"} "It is a gift...""Most of my close friends are heterosexual, and they've given me opportunities to reveal my sexuality...But, I have been afraid..."{Facilitator says: "Yes...that goes back to fear of perceived consequences...There is a risk involved in being who we really are...As a boy, youth and some years into [my] adulthood, I lived everyday of my life in mortal terror of the word, 'faggot.'...And, not just of someone leveling the epithet in my direction, but, [even] in my presence...because I would have to fight, because, [I believed they were talking about me, and] in my mind, that meant I was a non-entity...It wasn't until I tested HIV+ that I finally risked revealing my sexuality to many of my friends...And, I have some really smart friends...So, I really had nothing to be afraid of, but I know that fear well...}"I have a fear of revealing my flaws for fear of being judged...appearing ignorant...""I'm learning every day not to be afraid of the beauty and the brilliance that I am...""it's nobody's business who I have sex with [is a standard defense for not being present in our sexuality]..."I've a fear that, after two Masters, and I'm going for another and a doctorate, I'll only have white men to choose from because Black men will be overwhelmed..."{Facilitator says: "That fear is a reality for a lot of Black women who, because, they're permitted to move into and through academe, garnering multiple credentials, many brothers feel threatened...Because Black men are not permitted entrance to higher ed.....It's not an accident that there are more Black men entering prison than the academe...It's not that Black men, as a matter of course, are anti-intellectual, or have no sense of the options higher ed. Can afford..."} "That's not true...Black men can and do enter higher ed." {Facilitator says: "You're right...Black men can and do...But there are more blocks put in the way of their entering..."} "Yes, there are blocks put in place..." {Facilitator says: "But, one can go around, over, under or through the blocks...Thank you for that distinction..."}"Right now, I have very few fears...The fears I thought I had have become my greatest strengths...It was easier to disclose my HIV status than my sexuality...Speaking in forums like this is a fear of mine...I'm still in the closet, to tell the truth...""I cannot begin to tell you the hurt I feel when I hear a minor has taken his life...It's important that we share our story and our testimony...We have to save each other..." Is there an antidote or an opposite to fear?"If I have a fear, I immediately attack it...I don't fear death [anymore]...I've had three experiences when I closed my eyes and thought, 'This is it...'But I woke up...I let go of a lot of them [fears]...Racism...there is a level of conscious anxiety...I've always felt sovereign unto myself...I don't answer to anyone...This is the movie I signed up for...I feel fear as an encapsulated experience...Standing in front of a group of Blacks...Feeling my differentness, even before it gets to my sexuality...Religion [is an oppressive force]...Leviticus...Who the f_ _k is Leviticus?...He's never come to my house to pay the rent...""For me, fear is not something that happens and leaves...If anxiety is fear...What do you mean, fear is an encapsulated experience?..." "Once you recognize what it is, it's a choice...For me, there's never been a complete [system] of support..."{Facilitator says: "Yes, that's it, in a nutshell...Fear is a choice...But, we'll come back to that...In saying, for you, 'fear isn't something that happens and leaves,'...does that mean that anxiety is a constant force in your life?...[Participant nods]...It is my considered observation that you are not alone in that...[For instance, someone] has talked frequently here about how, on his job, at which he has excelled for twenty years and counting, he has watched as other Black same gender loving men who have been exemplary on their jobs have been systematically dismissed...and how that has been a source of unending anxiety for him...And that is why it is imperative that we understand that fear is a choice...Because we've no control over the external circumstance...what we have control over is how we conduct ourselves in relationship to the circumstance(s)..."}What are the benefits of facing and overcoming fears?"We miss so many opportunities to coalition and move forward together...I think of the Mandela quote that, we are powerful beyond measure...We can be lights to other SGL men who, for seeing our light, will turn on their own..."{Facilitator says: "Yes...That is why it is imperative that we understand who we really are...That we are Gatekeepers...Gatekeepers are the members of the community whose job it is, when the community is in crisis...taking cues from nature and the ancestors...to restore the community to harmony and balance...Malidoma Somé tells us that, all same gender loving people are Gatekeepers...Not all Gatekeepers are same gender loving, but all same gender loving people are Gatekeepers...And, when we don't realize that's who we are, we are incapable of doing that job as powerfully as we might..."}If there really is strength in numbers, how might we use each other to work through and beyond our fears?"We must support each other's being in the world...""How can we support each other's being in the world?""When I stopped calling myself gay and nigger [I began developing the capacity to support other same gender loving brothers' being in the world]...The dialogue in your head about your own people, when you're on the train out in the world [in which you judge them negatively]...If you can get a handle on that [that's how we can begin supporting each others' being in the world...]""Since I became aware of the [notion of] Gatekeepers, it's been so liberating...I was with my spiritual teacher and a friend of hers the other day, and her friend said, 'Thank God for gay people! Because, you can't count on them other children to take care of you!...We're causing a change in the community, whether we realize it or not...I'm seeing a change in my family...I used to be fearful and timid...now I see how powerful I am...""Find an older man or an Egun or an ancestor who represents what you want to be...Make a list of all the things you do in private that you wouldn't do in public, and just go live it...be genuine...""Treat and speak your sexuality as normality...""
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Upcoming Topics: BMX- NY 2010 Fall Calendar
(PLEASE NOTE THAT TOPICS ARE SUBJECT TO CHANGE; WEEKLY E-NEWSLETTERS WILL REFLECT ANY CHANGES)
Friday, November 19th, 2010SGL ENTREPRENEURSHIP: If I Were to Start A Business, What Would it Be? Friday, December 3rd, 2010RELIGIOUS PRIVILEGE Friday, December 10th, 2010 YOUTH SPEAK Part II: SGL Youth Concert Friday, December 17th, 2010JUDGEMENT CALL: Are We Overly Critical of Ourselves & Each Other? SUNDAY, December 26th, 2010KWANZAA Celebration Friday, December 31st, 2010 BLUE LITES IN DA BASEMENT NEW YEARS EVE PARTY
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SGL Black Heroes
The Legacy of George Washington Carver
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.
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:

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.

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About BMX- NY...
THE BLACK MEN'S XCHANGE - NEW YORK (BMX-NY) was founded in Harlem in 2002 and 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.
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BMX Mission Statement THE BLACK MEN'S XCHANGE (BMX) was founded 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 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.
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.
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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