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!
 | "Bawabisi" African SGL Symbol |
Welcome To The Black Men's Xchange-New York (BMX-NY) Gatekeepers e-Newsletter. This e-newsletter is for the gathering on Friday, February 4th, 2011.
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!
ACHE!
PLEASE NOTE BROTHERS THAT THIS FRIDAY'S GATHERING (FEB. 4TH) WILL BEGIN AT A SPECIAL (LATER) TIME OF 9:00PM (UNTIL 12 MIDNIGHT)!
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Topic For This Friday, February 4th, 2011 (SPECIAL 9:00 PM Start Time)
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What Blacks Owe To SGL Folk,
What SGL Folk Owe To Each Other
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What contributions do SGL people make to the Black community? How would you characterize your relationships with hetero Brothers?
How authentic are we in our relationships with heterosexual Black folk?
Have you/do you feel oppressed by the Black community? If so, how? What would you like to say to Black people that you've never said? Do you feel affirmed as an SGL man by your SGL peers? What is the heterosexual Black community's view of SGL people? Does it matter? Where, if at all, might manhood factor in our relationship with the larger Black community?
Is it important that we change the larger Black collective's regard for us? If so, why? And, how?
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Friday Forum Recap (Topic Hi-lites From Friday, January 28th, 2011)
The Gift of Same Gender Lovingness
At Friday's Black Men's Xchange-New York dialogue, Brothers focused on The Gift of Same Gender Lovingness. Questions included:
How do you feel about your sexuality? "Where I find it sometimes a burden is in the avenues that straight people [are able] to take...If I want to start a family, I have to [use a surrogate or adopt] or employ some non-traditional means...Not being able to fully express myself if I see somebody [I find attractive] in the Bronx...He can't just come up to me and say, 'I like you, and I'd like to talk to you..." {Facilitator asks, "Is that true?...Can you not fully express yourself when you see someone you find attractive?..."} "[It is] a burden when you don't have the freedom to express [your feelings]...walking down the street...other than the Village...Flatbush Avenue...Crown Heights...Why should I feel like I have to be hindered...I don't have the right to hold a man's hand [in public]..." {Facilitator asks, "You don't?..."} "I don't think I've ever been in the closet...I didn't know what they were talking about when I was a kid [the euphemisms for homosexual]...The older I get, the more comfortable I am in my sexuality...in my rhythm...I'm never not going to be me again because you have a problem with it...I have to live with myself twenty-four hours a day..." "I'm not able to express sexual attraction because one or the other of us may feel uncomfortable..." "For me to kiss another man in public, I got to be in love with you..." "I have definitely evolved in relationship to my sexuality...As a teen [I was conflicted]...[Now,]I expect other people to respect who I am, not what I do...I am a man first...I love being gay..." {Facilitator says, "You said, 'I expect other people to respect who I am, not what I do.' Do you respect what you do?"} "Yes." {"What you do sexually?"} "Yes." "I have been in the military...travelled around the world...I was a police officer for ten years...That's when you have to deal with your sexuality...A gay guy from Buffalo came down [and joined the force] and thought he was going to be able to be out, and it would be accepted...He found out [otherwise]..." "In my youth I was very uncomfortable with [my sexuality]...It had to do with not having any role models...As I aged, I got better partners who helped me to express who I was...Once I was able to connect with other brothers like myself at organizations like GMAD and BMX, I relaxed into my sexuality..." "I'm very comfortable at the present moment...[I have] no problem holding hands walking down the street and kissing a man at the airport...As a masculine SGL Brother...It's more of a political action for me...to demonstrate my affection for another man...[It's] a political statement..." "I become a bit more at unease when I'm around hetero Brothers...Not being viewed as weak [is a concern for me]...I think about the different roles [ascribed to us]...top, bottom, butch, fem...How comfortable am I really...I want to be able to be able to wear a sarong and some Timbalands..." {Facilitator says, "I'm going to take a pass at this question...For me, [I feel] the same [way about my sexuality] as I feel about my Blackness...I feel it's a wonderful gift from the universe...I remember at fourteen, when there was only one phone in the kitchen, my calls changed from all girls changed to calls from all boys...It f _ _ ed my mother up...she was freaking out...But, I was like Dorothy going to Oz...I sucked a dick, and all at once, I saw color!..."} "Outrage is what I feel [in relationship to my sexuality]...When you have to grow up dreaming someone else's dream...To be a reaction to the actions of someone else...For me, It's not okay to kiss [another man] on the street...Half of my life has been spent hiding who I am...As I learn to live with my sexuality, [it has become a little better]...Because you have put laws saying it's not okay [for me to be who I am]...It's an outrage...While I am sort of okay [now,] I was a weird kid...I hope younger people [have an easier time of it]...It takes away my soul...as a whole, I am sort of a hybrid [half myself, and half people's expectations]...You're trying to kill me...If I jump and grow wings doesn't change the fact that you tried to kill me..." "I think about the ancestors...and what they endured and struggled for [so that I can be]..." "I share some of that anger [expressed by the previous participant]...We don't have the right to marry...I want more than just the right to be able to express my affection, I want the legal sanction as well...For a long time, I had separated my sexuality from my spirituality...[I don't any more and I want to celebrate it]..." "About kissing on the street, [I live with] the fear of being beat down...I grew up with internalized [anti]homosexuality...Bible thumpers...I hated myself and didn't feel worthy...I wouldn't have chosen this sexuality...In Uganda yesterday, somebody got killed...[I now know] I'm worthy of love...I only dated girls because I knew I didn't want people talking about me...I liked the girls but I always hoped we wouldn't get to the point where we [had to go all the way]...As I grow, I know I'm a beautiful person made in God's image...Sexuality is about more than sex..." {Facilitator says, "I'm pissed off that my mother loved my brothers and sisters more than me...But, I had to let go of that shit...And, I now know that she's sorry...I went to a family reunion at Christmas and shared with the family about BMX and that I'm same gender loving...And while some of them were stunned...I knew they respected me...That's what we have to do...Start with our families...and then our communities...being open and proud of our sexuality..."} "I would like to thank all of you guys who are older for going through what you've gone through...You guys are the pavement...You have contributed to young adults like me being able to be flamboyant and coming out earlier..." "I've gone though a lot of confusion about having my gender identity mixed up with my sexuality...Growing up without men...I was called a sissy...My strong emphasis was like my aunt...and, my [quiet] emphasis was like my grandmother...Working in a sexual therapy clinic with a lot of men who were experiencing sexual dysfunction, I learned to ask a different question than, 'How do you feel about your sexuality?'...It was, 'How does your sexuality feel to you?'..."
{Facilitator says, "That's a brilliant question. How does your sexuality feel to you?"} "It feels good..." "All that trying to be with women [said] how I felt about my sexuality..." "I had a war going on inside myself about my sexuality...But, for [getting some] counseling, and coming here the war has ended..." What are some benefits of being same gender loving? "I find myself being more sensitive to men and women when they speak to me..." "I get to show the beauty we are when my man and I hold each other..." "I like the sensibility that I have..." SGL people teach society that deviance is in the eye of the beholder, not the one being beheld..." "I have always been able to be a moderator...We are able to create our own paths...our own definitions of masculinity..." "For being SGL I have had to go through some pretty tough shit...I wouldn't be who I am [but for that shit]...We get these stereotypes about femininity...But, everybody in this room is tougher [than the average man] because we have been [tempered by the fire]..." "Gatekeepers are a gift to the planet..." Which SGL s/heroes do you most admire? And, why? "Langston Hughes...Apart from his having been such a great poet, I think about the life he didn't have...At one point, he wanted to commit suicide...I was there..." "Bayard Rustin..." "James Baldwin..." "Ellen DeGeneres...She fights for us..." {Facilitator says, "Ellen DeGeneres doesn't identify as same gender loving...Why are there no out SGL celebrities?...} "Because they don't have a home...We have a home here..." "No one wants to be shot down...Your career would be pretty much over...Particularly if you're a rapper..." "It's our responsibility to create that safety net [for them]..." "One of the vestiges of Post Traumatic Slave Syndrome is a fragility...a brittleness of masculinity...The definition of homosexuality is not solid enough..." "[There is theory called] The Iceberg Model...When there is an event, most of what is happening is not seen...You have to look at the patterns...The patterns involve structures...The absence of political power...Mental models...What we think and believe that we don't say...or admit...Same gender loving...How do we demonstrate that we are loving?...We talk about having been at war or in conflict with our sexuality...It's not just what comes out of our mouths...How do we demonstrate that we are loving?..." {Facilitator says, "Yes...How indeed, do we demonstrate love?...For ourselves?...For each other?...Beyond anything we might claim, exclaim or declare about having come to terms with our sexuality...or our Africanness...There is a reason why, all our protestations about our desire to be able to express our affection for each other publically...And to be able to have our love sanctioned by our community and by society...Our White homosexual counterparts are making strides along those lines, by the way, in case you haven't noticed...Don't Ask, Don't Tell has been overturned...Same-sex marriage is the law of the land in six states and counting...And, there's a reason why we're not out there amid the throngs of White gay protesters urging those changes we profess to want forward...It is very true...that chief among the vestiges of Post Traumatic Slave Syndrome is a frightfully fragile sense of manhood...In every freedom struggle we have waged on these shores...From Abolition...To Desegregation and Civil Rights...To Black Power and Black Consciousness...At the heart of these have been a Black manhood restoration campaign... A Black manhood resurrection campaign...Our manhood which was stolen from us as slaves...Which we have yet to fully restore, Barack Obama notwithstanding...In a patriarchal society where manhood is valued in terms of aggression and domination...A patriarchal society in which, part and parcel of patriarchy is misogyny, which is the fear and hatred of women...So, when we come along talking about same gender loving...they say, 'Get outta' here with that homo mess!...Messing up our Black manhood restoration!'...And all the movements which have followed...from the Feminist Movement to the Labor Movement, to Gay Liberation, have been patterned after our liberation movements...Chief among the things they learned from us was that, to be self determining, you must name your self...Kujichagulia [the second principle of Kwanzaa]...'I will name myself, define myself, create for myself and speak for myself, rather than being named, defined, created or spoken for by others'...That's where the identification 'gay' came from...From that understanding...That identification, founded on European principles and symbolism, affirms the coiners as inheritors of their citizenship rights here...And, we are all grown men and can identify as we will...But, if we will be affirmed as the Africans who we are, we would do well to consider identifications that do that...That is how we might begin to demonstrate our love of ourselves and respect for ourselves...And it is true that it is our responsibility to create a safety net for our SGL Bothers and Sisters who have insinuated themselves into pop culture...into the limelight...Our White gay counterparts can afford to 'come out'...They not only have a safety net...They have empires!...Right here in New York...They have..."} "Chelsea..." "Fire Island..." "They have San Francisco..." "Province Town" {Facilitator says, "Key West and countless other bastions of gayness...Empires...That is, places where they own land, and properties and businesses and control the means of production...They even have a Mafia now...If you think that's a myth, consider what happened to Isaiah Washington...The way they have been able to create these empires is because, along with their Whiteness comes entitlements, their gayness notwithstanding...But even more importantly, they have entitlement consciousness which impels them to fight for what they know they deserve...If we will begin to create our own empires, it will be because we muster the courage to acknowledge what we deserve... become self determining...redefine manhood...as we redefine ourselves..."}
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Friday Forum Recap
(Topic Hi-lites From Friday, January 21st, 2011)
Shame Off You
At a recent Black Men's Xchange-New York forum participants looked at their relationship to shame in a dialogue titled, Shame Off You through the following lenses:
What is shame? "When you do something that someone makes you feel bad about..." "A corrective process...A society, through its mores, pushes people in a certain direction..." "The external creation of guilt, as distinct from internal guilt..." "A form of embarrassment..." {Facilitator reads dictionary definition, "'A painful sense of guilt or degradation caused by consciousness of guilt or anything degrading, unworthy, or immodest. That which brings reproach; a disgrace; A sensitiveness or susceptibility to humiliation.'" Some key concepts for our consideration might include guilt, degrading, disgrace and humiliation..."} Where does shame come from? "Not having things [about you] affirmed..." "Stereotypes and living in relation to those stereotypes [about our] sexuality...femininity...[My parents said] 'You gonna' be a faggot like your brother'...My brother wore lipstick...They saw him as abnormal...feminine...[a man] who portrayed as a woman..." "[To be] Masculine [meant being] tough and aggressive for my father...Out of his own shame [that] he felt...That scared me...made me afraid to come out...I looked at the level of education my parents had...They were from Montserrat...There was shame in [homosexuality] there..." "[Shame was] passed down as an inheritance in my family..." "Shame comes from within...It can be imposed [from without]..." "It's something you have to adopt [take on] like a suit of clothes..." "Can someone make you feel shame?..." "Shame is external, and to be ashamed is an internal [experience or process]..." "I identified with that collective process of sanctions in my culture..." "Shame is used as a control mechanism...If you strayed from that script, [my mother] could shame you..." "Themes [are] emerging...Being conscious of something that would bring shame...behaviors or events...[and]shame producing children...The shaming of one person by another [potentially] produces all kinds of other shame-based behaviors..." {Facilitator says, "So, then, shame is a learned behavior...We empower others to shame us...We learn, as someone put it, to take on shame like a suit of clothes which we wear in order to take care of others...It is a means of external control...that is, a means by which we authorize others to control us..." "Empowerment is also a learned behavior..." {Facilitator says, "Empowerment as a learned behavior... That's never occurred to me...I wonder though...I think of babies...Babies are empowered...Have you ever dealt with a toddler?...It doesn't occur to them that they can't have or do whatever occurs to them to have or do ...And, if you try to block them from doing or having whatever they want, you may have hell to pay for it...Among the first words they learn is, 'No'...Frequently, they don't even use it appropriately...That is, they may be saying no when they mean yes...But, 'No' is a way of their asserting themselves and perhaps, their efforts at control..."} What societal beliefs might naturally lead African Americans to feel shame? "Slavery...The selling of bodies, castrations...was not a proud moment..." "Regarding slavery...As a young Black man, when I'm with White people, I can feel shame...They did what they pleased with us...Treated us like we weren't even human...Slavery took on an evolutionary process...My mother was not a slave, but she picked cotton, and so, when I'm around White people her age, I can feel shame..." "In my work as a teacher with young people who are trying to get to higher ed level...I am working in a system that sometimes shames them...The students ask [me,] 'Why aren't you rich?'...They're differentiating between what kind of slaves we are...I am sometimes ashamed of the fact that I can leave [the system I'm teaching in]...[I think] I've come here to get you out of this prison...I live here out of choice...You live here out of no choice...You don't know you're trapped...Sometimes there is shame in privilege..." {Facilitator says, "That sounds a little like what they call survivor's guilt..."}..."Yeah...I guess it is..." What are various ways that shame manifests itself in our behavior? "My father was a presser and he had heart attacks and he would be in those emergency waiting rooms all day long until he got some insurance..." "The social class system involves different levels of slavery..." "I had to stay on my son about not feeling ashamed about being smarter than the other kids..." "A lot of us feel our Africanness is seen as less than...[On] commercial television [for example] our women have to have straight hair...our stories are not valued...[are regarded as] not good enough to project in the media...On the news, when the Black guys [newscasters] banter, it's divorced from Africanness...They talk about golf...[When we're shown on the news] it's something bad...criminals..." "Shame is like a moving target...If shame is a vehicle of control, as society changes so must it...In the fifties, to have a child out of wedlock was shameful...Now, as [recognition of] different family structures [have become more the norm, single parenting is not seen as shameful]...[But for us] incarcerated family members...our speech...we use language differently...our dress...hair...[all are used to make us feel ashamed of ourselves]...How often do we avoid each other in social or workplace situations...our religion...As we continue to grow as a people, the target has to change..." "Even our names we're given at birth...Boquisha as opposed to Charlene...I had a friend who had a beautiful African-sounding name, but she wouldn't use it...When we studied African history together in college, she was no longer ashamed of her name..." Is shame always unhealthy? If so, how do we rid ourselves of it? "Shame is not necessarily a negative thing...If I'm thinking of hurting you, and the thought makes me feel ashamed...it's not negative..." Are you currently ashamed of anything? If so, what? "Until nine years ago, before I came to BMX-NY, I profoundly hated myself...My point of reference for our history was slavery..." "Dark-skinned people are starting to disappear from television...They've shamed us so much that we did everything to get away from looking like ourselves...[even] the music is sounding homogenized..." "We are being encouraged to ascend out of Blackness..." "My grandmother was Naraganset Indian, but she looked Black and I remember her asking, 'What is going to happen to [my cousins,] Renee and David? They are too dark for life to work out for them..." "I remember in the gay construct another form of shaming is assuming that because people are out, that they've no private life...In mixed company I've had people ask me about whether or not I performed a particular act with a particular person..." "There is a non-existent line between discretion, privacy and shame...[When I'm out in public with my man, he may say,] 'Don't touch my hand like this because they might...I see it as a way of remaining in slavery...Opting in to shame...So that I don't have to be responsible...It's one thing to feel shame from outside your race, and another to feel it from within...I remember people making fun of [the size of] my nose [so much] I was actually considering going under the knife...I'm glad I talked about it with a counselor and with the people here..." How can we address and reduce issues of shame for the future generation of SGL folk? "[By taking] personal responsibility and being self-determining..." "[By observing] the Kawaida [Kwanzaa] questions as tools for personal responsibility..."Who am I?"..."Am I really who I say I am?"..."Am I all that I ought to be?...As I answer these questions truthfully, shame is less a factor in my life..." "A family member raped my cousin when she was thirteen and people were pulled out of my life...My family was ripped apart...Because of the statutory rape, my cousin [who had committed the rape] didn't know who he was... and I wondered about the kind of lives people had had since then...and what we can make of it now if we come together and deal with it constructively...I shared with my cousin that I'm SGL...He shared that, back in Haiti, he'd slept under tables, worked on ships...He was used [sexually] as a cabin boy by people of privilege until he could make his way here...Being same gender loving puts us in a position to understand shame in a way that other people can't even broach..." {Facilitator says, "Thank you for sharing that...It calls to mind a concept we've alluded to, but haven't really focused on...Stigma...Stigma is a triangular process...At one point is shame, another is guilt, and the third is fear...So, as people have said, in order to control us, society sanctions behaviors and ways of being that extend beyond the status quo as disgraceful...That's the realm of stigma ...If I feel, say or do something that is stigmatized, I feel ashamed and guilty, and become afraid to express whatever it is, and repress it...Which, over time, if it is natural to me, will tend to make me neurotic, and possibly even ill...That's why we Black people tend to have more high blood pressure, heart disease, strokes and the like than other folks...And, at the very least, being a prisoner of stigma cuts me off from my power...my power to change what is into something richer and truer and more beautiful...my power as a Gatekeeper...In indigenous African culture, Gatekeepers live on the margins of the society, and their role is...when there is crisis in the community... taking cues from nature and the ancestors, to restore balance and harmony to the community...So, it is incumbent upon us to acknowledge to ourselves anything we may be feeling shame, guilt or fear about and muster the courage to relinquish that stuff so that we can be such powerful Gatekeeepers as we can be..."}
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Upcoming Topics: BMX- NY 2011 Winter Calendar
(PLEASE NOTE THAT TOPICS ARE SUBJECT TO CHANGE; WEEKLY E-NEWSLETTERS WILL REFLECT ANY NEW CHANGES)
Friday, February 11th, 2011 FINDING YOUR PERFECT MATE: The Alpha-Beta Mating Test
Friday, February 18th, 2011 MYTHS & FAIRYTALES: How Might Childhood Stories/Legends Have Influenced Our Adult Belief Systems?
Friday, February 25th, 2011 SGL ENTREPRENEURSHIP: If I Were to Start A Business, What Would it Be?
Friday, March 4th, 2011 FEAR OF AN SGL PLANET: A Dialogue with Heterosexual Brothers
Friday, March 11th, 2011 DIVA WORSHIP: How, If At All, Does Our Idolatry of Beyonce, Whitney, and Janet (among others) Impact Our Manhood As SGL Men?
Friday, March 18th, 2011 MAKING ROOM FOR RETURNING BROTHERS: A Dialogue w/ Formerly Incarcerated SGL Brothers
Friday, March 25th, 2011
PDA* As An SGL Liberation Movement Resistance Strategy (Part II)
*Public Display of Affection
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SGL Black Heroes
A. Philip Randolph (1889 - 1979)

● He was called the most dangerous Black in America.
● He led 250,000 people in the historic 1963 March on W ashington.
● He spoke for all the dispossessed: Blacks, poor whites, Puerto Ricans, Indians and Mexican Americans. ● He attained for Black workers their rightful at in the house of Labor. ● He won the fight to ban discrimination in the armed forces. ● He organized the 1957-prayer pilgrimage for the civil rights bill. ● He was President of the Institute, bearing his name, and President Emeritus of the Brotherhood of Sleeping Car Porters, the union he built.
The words and deeds of A. Philip Randolph show us the unyielding strength of his life-long struggle for full human rights for the Blacks and all the disinherited of the nation. In his cry for freedom and justice, Mr. Randolph is echoing the fury of all the enslaved. They are fighting for their freedom, with the kind of desperate strength that only deep wounds can call forth. With none of his words, however, does Mr. Randolph turn aside the help of others. But these comrades-in-arms must share the vision that has led Mr. Randolph through his long years of search for equal human rights. From the day of his arrival in Harlem in 1911, Mr. Randolph had been in the thick of the struggle for freedom for Black Americans. The civil rights revolution, which began in the 1950's, was a result of his efforts and the work of men like himself. Even when he had become an ''elder statesmen" his passion for justice remained as youthful and vigorous as ever. He still planned and organized such activities as the 1957 prayer pilgrimage for the civil rights bill, the 1958 and 1959 marches for school integration and the 1963 March on Washington. The Civil Rights Act of 1964 and the Voting Rights Act of 1965 and the Civil Rights Act of 1968 are all the fruits of the seed he and his co-workers sowed many years before A. Philip Randolph has always called for jobs and money as being the passports to human rights. At the same time, he did not let himself be led astray by the impractical economic promises of a man like Marcus Garvey, who called for a "return to Africa" back in the 1920's. As a man living in the bread-and-butter world, Mr. Randolph knew that a good weekly paycheck had to be won first. Then, after the children were fed, a better fight could be waged for dignity and self-pride.
With this always in mind, Mr. Randolph traveled throughout the nation just before World War II, in 1940 and 1941. His mission was to unite Blacks against the discrimination, which shut them out of well-paying jobs in the factories. Although many Whites, and even Blacks knocked his efforts in the beginning his message caught fire. All over the United States committees of Blacks were forming to "March on Washington" in protest. Influential people tried to turn Mr. Randolph away from his goal, but he remained strong and steadfast. Finally, recognizing that Mr. Randolph could not be swayed, President Franklin D Roosevelt signed an order, six months before Pearl Harbor, in June 1941, which called for an end to discrimination in defense plant jobs. Here was the beginning of "fair employment practices " This, the first "March on Washington," never had to be held. The most powerful leader in the world, the President of the United States, had yielded to the head of the Brotherhood of Sleeping Car Porters. From this start have come all of the many laws trying to guarantee a fair and equal chance to all Blacks looking for jobs About seven years later, in July of 1948, Mr. Randolph again moved to fight discrimination. This time, it was against segregation and Jim Crow in the Army, Navy and Air Force. Once more, the power of his persuasion and the justice of his complaints swayed another President of the United States, Harry S. Truman. President Truman signed an order commanding that there would be an end to this kind of discrimination not only in the armed forces, but also in federal civil service jobs. In 1963, another high point in Mr. Randolph's struggle for equality for oppressed people was reached when he headed the famous "March on Washington,'' in which more than 250.000 Americans joined together under the slogan of "Jobs and Freedom." Still relentlessly pressing for full economic freedom, Mr. Randolph then presented, in 1966, the Freedom Budget to the nation. This called for the spending of $185 billion over ten years by the U.S. government to fight against poverty, "The labor movement traditionally has been the only haven for the dispossessed, the despised, the neglected, the downtrodden and the poor." So spoke A. Philip Randolph from the convention floor of the AFL-CIO. And so believed A. Philip Randolph all his life long. It was this belief that sustained his spirit through the long, long, bitter years when he was the voice crying in the wilderness. It was this belief that enabled him to go on with the uphill fight for racial equality and opportunity for all Americans.
The story of Randolph the labor leader is the story of many beginnings, a tale of many defeats and many victories. Even in defeat he sowed the seed that afterwards blossomed and bore fruit-for Black workers and White workers alike. By the early 1920's, Mr. Randolph could look back upon ''a career of glorious failures," as one writer put it. He had run for Assembly twice and Comptroller once and lost each time. As far as organizing Blacks went, he had been at it from his first days in Harlem, but had little to show for his efforts. He began to come into his own when a group of Pullman porters came to him for help. The porters wanted the right to bargain for better wages and improvements in working conditions. They wanted a chance to run their own affairs. After a number of secret meetings, the organization of the Brotherhood of Sleeping Car Porters was announced at Elks Hall on August 25.1925. But it was going to be a long and tough fight to get the powerful Pullman Company to sit down and bargain with the workers. It took all of 12 years. The odds against the newly born union were huge. The company used all of its strength in attacking Mr. Randolph, calling him a Bolshevik and accusing him of being a hustler out for a fast buck. Pullman fired union members. It tried to put fear into the men by threatening them with tougher assignments, fewer assignments, or no work at all. The law also failed the Brotherhood. Mediation failed, so did arbitration. And when the men prepared for a strike as a last resort, the company recruited strikebreakers and private police. At the last moment, the strike was called off. The leadership of the union decided that the Brotherhood was simply not strong enough to win at that time. Now began the struggle to keep the organization together without funds, without much support from the outside, and in the midst of a depression. Mr. Randolph would travel to Chicago on Brotherhood business and have only a one-way train ticket in his pocket. But somehow he survived and his message with him Wherever he went, Mr. Randolph had one important sermon for the porters. They were Black men who were being called upon to prove that "Black men are able to measure up." And the men never forgot that message and in the end it won for them. By 1935, not only had the Brotherhood survived, but also it had won an election supervised, by the National Mediation Board. The same year, the American Federation of Labor reversed its previous position and voted to grant an international charter to the Brotherhood It took two more years of negotiations but finally the Pullman Company signed a contract. This was more than a victory for better wages and working conditions. As one scholar wrote "A small band of brothers-Black- had stood together and won against a corporation that had said it would never sit down and negotiate with porters." In 1936, A. Philip Randolph was drafted presidency of a new organization called the National Negro Congress. The NNC was made up of a number of groups, which planned to build a Black mass movement, by working with and through trade unions. Although the NNC was successful in a number of organization drives led by the Congress of Industrial Organizations (CIO), when Mr. Randolph realized he had come under Communist control, he quit. He was attacked by the Communists as a traitor because he refused to support a stand against aid to the enemies of Hitler at the time of the Nazi-Soviet Russia pact. But when the Germans turned around and invaded Russia, he was again attacked by the Communist, this time for refusing to help the Soviet Union. Throughout the hard years of struggle to obtain dignity and decent treatment for porters, Mr. Randolph forgot that there were other workers that also needed help. As one observer wrote ''He became a familiar and lonely figure on the floor of AFL-ClO conventions" to his role as champion of the underdog. He was conscience of organized labor in seeking to get the trade union to set its own house in order and to remove the last remnants of racial discrimination from ranks of the AFL-CIO. He spoke for all other dispossessed , Mexicans Americans, Indians, Puerto Ricans, and poor Whites alike. He helped to draft ''the strongest statement of labor's position on our rights ever to come before a convention of the AFL-CIO. This resolution put organized labor in "a front line role in the civil rights revolution." A. Philip Randolph's chosen home is the labor movement-which he believes is the real home of all working men. In 1955 he became a vice-president of the AFL-CIO's Executive Council. and in 1959 he helped to found the Negro American Labor Council. The NALC's job is to present Black workers' demands to the labor movement and to do what Mr. Randolph has always tried to do- keep the Black people and organized labor together and working for common goals. A. Philip Randolph, the labor leader, is also a dreamer of dreams He has tried to put flesh and bones on his dreams by working for a labor movement that would be free of all prejudice and which would play a key role in changing society for the better. It is that dream that has made A. Philip Randolph one of the giants of the American labor movement. At the heart of A. Philip Randolph's vision as a socialist is his belief that a decent and well-paying job is the first step towards social and political freedom. Therefore, while he supported the needs of Blacks as Blacks, Mr. Randolph also maintained that those who are poor, or earn little money whether they are Black or White have basic interests in common, and that they should join together. As a socialist, Mr. Randolph believes that workers and their labor unions are the key forces in any political effort to redistribute society's wealth more justly. Mr. Randolph has continuously advised Black people to develop political alliances with other groups labor, liberal and civil rights groups-to fight for common aims. 
Mr. Randolph has never abandoned those principles that have given his outlook qualities of depth and honor. He is a firm believer in both integration and non-violence. As an integrationist he opposed the "Back-to-Africa" movement of Marcus Garvey in the 1920's, as he has opposed the separatist beliefs of the "Black Power" advocates of today. At the same time, Mr. Randolph has rejected violence as a tactic of struggle, on both moral and practical grounds. A. Philip Randolph has not seen the problem of Black people in America as the problem of one isolated group. He views the condition of American Blacks as the symptom of a larger social illness, an illness which is caused by an unfair distribution of power, wealth, and resources. For the socialist ideals on which his political wisdom is built, Mr. Randolph looked to the giants of American socialism-Eugene V. Debs and Norman Thomas. The agent for spreading Mr. Randolph's socialism was a magazine called the MESSENGER, founded in 1917, "the only magazine of scientific radicalism in the world published by Negroes." He co-edited the magazine with Chandler Owen, a fellow socialist who came to be Mr. Randolph's closest friend. Though both men were well aware that many unions and many socialists discriminated, they continued in their conviction that only through the organization of the workers into unions could society be changed. Mr. Randolph and Mr. Owen outlined the purpose of their socialist publication in an early editorial, saying: "The history of the labor movement in America proves that the employing classes recognize no race lines, They will exploit a White man as readily as a Black man . . . they will exploit any race or class in order to make profits. "The combination of Black and White workers will be a powerful lesson to the capitalists of the solidarity of labor. It will show that labor, Black and White, is conscious of its interests and power. This will prove that unions are not based upon race lines, but upon class lines. This will serve to convert a class of workers, which has been used by the capitalist class to defeat organized labor, into an ardent, class conscious, intelligent, militant group." Though Mr. Randolph was an integrationist, he believed that organizations which had come into existence to wage the Black and working class struggle, ought to be headed by the leaders from those groups. He disagreed with National Association for the Advancement of Colored People leader W.E.B. DuBois' claim that a "talented tenth" of the race would pave the way for its entry into society. The gap between Mr. Randolph and Mr. DuBois widened when, during World War 1, Mr. DuBois called on Blacks to "close ranks," put aside their grievances, and support the war. Mr. Randolph was definitely opposed to the war. He believed that the American idea of ''making the world safe for democracy'' was outright falsity, and "a tremendous offense to the intelligence of the Blacks because at that time the Blacks were being lynched and denied the right to vote, in the South especially, and were the victims of segregation and discrimination all over the nation." The MESSENGER repeatedly stressed the anti-war stand of its editor's and, as a result, the U.S. Justice Department kept a close watch on Mr. Randolph and Mr. Owen. Finally, they were jailed in Cleveland on charges of treason. They managed to get out under the custody of Seymour Stedman, a socialist lawyer, and they promptly continued their public protest against the war. World War I ended just one day before Mr. Randolph was scheduled to leave for war himself as a new draftee. As a socialist associated with radical, leftwing causes. Mr. Randolph was subject to pressures from other radical groups, including the Communists. When a split struck the Socialist Party in 1919, over the question of whether or not to support the Bolsheviks in their leadership of the Russian Revolution, Mr. Randolph and Mr. Owen stayed with the non-Communist faction of the party. When the Communists began to concern themselves with the issue of Blacks in the labor movement, Mr. Randolph had already begun his organization of the Brotherhood of Sleeping Car Porters. The Communists were so jealous of Mr. Randolph's effort, they took pains to prevent mentioning him in their publications. A. Philip Randolph's position, whether an attitude toward labor unions, an anti-war stand, or a political position with an aim of economic change, has consistently reflected his socialist ideas. He has always believed in a movement based on the workers as the main force, and has always been committed to the idea that a democratic redistribution of wealth is the first step toward greater freedom for all people, Black as well as White.

Click To View The A. Philip Randolph Pullman Porter Museum Website
 Click To View The 2-Minute Snippet "A Philip Randolph: For Jobs and Freedom"
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 The SGL symbol, the Bawabisi, is inspired by Nigerian Nsibidi script and West African Adrinkra symbols. The two facing semi-circles represent unity and love. The figure has been split symmetrically in half to suggest parts of a whole that mirror each other. Dots are often used in Adinkra symbols to represent commitment and pluralism. The split and dots, with the addition of color, suggest the concept of gender. The circle encompassing the figure reinforces the idea of connectedness despite duality, suggesting the idea of two-spirited.
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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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