Friday  Forum  Recap (BMX- NY  Topic  Hi-lites  From  Friday,  September 9th,  2011)

African-Centered  Rites  of  Passage For Same Gender Loving Men [Part II]            Facilitated  by  JM  Green         At Friday's BMXNY dialogue, in consideration of the fact that the 5 major African rites of passage involve birth, adulthood, marriage, eldership, and ancestorship, Brothers looked at where we are in relationship to those rites of passage, or their absence...            What is a rite of passage? "Life transitions..." "[They] allow us to share some of the pain we've experienced...traumas...[They] allow us to learn lessons from [those experiences]..." {Facilitator says: "Rites of passage are culturally-based rituals designed to facilitate members of the community through the different phases of our lives in order to take our rightful places within, and deliver our respective gifts to the community..."} "I had a rite of passage when I received my name at an LGBT Kwanzaa [gathering]...Until now, I didn't even realize I had a rite of passage...I was 18 and had just come out...I was a new-bee...They kind of took me under wing...even though my family had forsaken me...It was a rebirth...I am more secure [now]...They allowed me [to be who I am]..." "There is a connection between entitlement and rites of passage..." {Facilitator says, "Do you mean we are entitled, as members of the culture or community to be supported by the community through the transitions from one phase or stage [of life] to the next?..."} "Yes..." "We're conditioned not to feel entitled to be acknowledged and affirmed as the men we are..."   In the absence of rites of passage specifically geared for men who love men, do we value our lives differently? "In the absence of ceremonies or protocols to acknowledge our coming into our manhood, how do we value our selves?...46% of all Black men who have sex with men are HIV+...Sometimes, we drink the Koolaid [internalize and act out anti-homosexual attitudes]..." "We definitely need rites of passage so that we can feel the confidence others display...We should also feel privileged..." "I had some wonderful teachers...I had rites of passage...They all groomed me so I can be the person I am...When African Americans look at the White person [and compare] ourselves, we may devalue ourselves...We do face negative things...[But,] sometimes, when you focus on the negative, we can miss [our accomplishments]...I remember coming out [and] people telling me not to do this and not to do that...But, I did what I felt to do [and I turned out just fine]...We did have rites of passage..." {Facilitator says, "If you had had a coming out party, that might have been construed as a rite of passage...Cotillions, debutante balls, a.k.a. coming out parties, for instance, are rites of passage to facilitate upper-class girls from childhood into womanhood..."} "One of the benefits of rites of passage is that it gives you a voice...The prom is a rite of passage..."     New Jersey's S.T.E.P. (Striving Together Equals Progress) Program  Takes Boys Through The Passage To Manhood  -   Link:  To Kill a Lion, Become the Lion:   The Need for Rites of Passage Programs Can rites of passage specifically designed for SGL youth prime them for roles of responsibility in the community? "When I first came here [to BMX-NY] at twenty-four, I met brothers who  helped me realize not to keep the healing process...the information [to myself,] but [to] pass it on to SGL young people whose minds are crying out for something...I passed the message without fear...I realize I've been groomed for that in these spaces...BMX and ADODI...which is why I keep doing the work...Hearing that brothers and sisters are taking their lives...it gives me chills..." "We're not entitled to anything...We only get what we fight for...[when I was a boy] a White man showed me some pictures of nude men in the Bible and told me nothing was wrong with me and that let me know I was okay..." "For this thing to be really practical, there needs to be some community effort on behalf of SGL young people like scholarships...something tangible..." "I think [it's] empowerment as distinct from entitlement [that rites of passage give us]...Empowerment may lead to a sense of entitlement..." "As a Black man, there are many rites of passage I have never experienced and probably never will...Like the prom...Who are you going [to go] with?...A girl?...you know that whole trauma..." "[A rite of passage] acknowledges your acceptance into a community...And with that, there comes a set of roles and responsibilities [you will be expected to observe]..." "Rites of passage refer to a life span...from birth to transition...In Africa [there are] rituals that have been practiced for thousands of years...thousands of years...that have been honed down...As Africans, we're people oriented...In an African-centered rite of passage it's about, 'I see you'...I just came from the Carolinas where everybody said, 'Hi...How you doin?'...The fact that you are is the entitlement...[In the city] a lot of times we don't acknowledge that we are...That's the remnants of slavery...Being a man and manhood have nothing to do with being heterosexual or bisexual or SGL ...Rites of passage are to build people's character...[and to remind us that] I am because we are...It took thousands [and thousands, and thousands] to make me..." "[The idea of] a sense of entitlement was something that was hard for me to hear for a long time...I am not there any more...Rites of passage are in stages...One is taking off, and one is a landing...[One is about] I see you and I acknowledge you...Whatever it is you are, go ahead and do what you have come here to do...[such that] little girls who were bar mitzvahed will know that a man is supposed to bring them a diamond ring when they want to marry her...In Africa, there are circles of men in which they let you know what you can do...How far your muscles can flex...That is the nest...The landing is, 'you dare dream of yourself doing something we never envisioned you doing?...The landing is your responsibility [to yourself and to the community]...This trust that I have in myself [that I can observe my purpose]...This faith...The reason [why] it is very important for us to be here and do this work..."    Are there rites of passage that could ease the transition of growing older in the SGL community? "I'm in an anti-aging program...I [revel] in the things I don't know..." "Often times, when SGL people come out, they're kicked out of their families...Are there [rites of passage we can create to support them?..." {Facilitator says, "We have among us people who have studied rituals including indigenous rituals, with whom we are going to create rituals to honor ourselves and facilitate us through the phases of our lives..."} "We do have rites of passage...Even if there is not one in the room, we learn to focus on White people...That's a rite of passage...If we don't contrast ourselves to them, we are seen as strange...That's a rite of passage...Another is [always] remembering we were slaves...Bullshitting ourselves is another rite of passage...[In fact,] slavery made our lives easier...When [all] you have to [do is] get up, go to the field and come back, life is easier..." [Facilitator says, "Those social patters you refer to like contrasting ourselves to white people are dysfunctional adaptations many of us have learned as a function of our enslavement, but they are not rites of passage...For rites of passage, not only would we not feel so compelled to contrast ourselves with others, but we would have a clearer sense of what we're here for, and a stronger sense of community by which to support each other's doing what we're here to do..."} "I was confronted in a circle and had to name my ancestors...[I] had to name seven to nine generations...I was stumped...I had bought into the idea that, because we were slaves there was no way we could know who our ancestors were...But, it was also because I felt shame about the little family tree I did know about...[But, you can] begin a rite of passage by finding out how many generations [you can identify]...A reason [we] don't want to talk about it is shame...[But,] you have to acknowledge [there are people] beyond yourself...I got initiated this year in Nigeria in Ifa...It was life changing..." "African Americans are not ungrateful...We achieved what we did through blood, sweat and tears...By giving up our lives...Slavery is not necessarily over...The mental aspect...It's not over...If I am talking about slavery [it's] because it's indelible...it's not over...I am going to compare Black and White...They're different...Look at the life spans...They're different...They [take for granted] things we're denied...I am going to compare Black and White..." "If you say that African Americans are ungrateful, you've been duped because you've been trained to see yourself as 'other'...Contrasting ourselves with White people [is a waste of energy] life is not fair...Whoever told you life was fair was lying to you... Slavery is not indelible...stamped on us...Entitlement is looking at the stamp and saying, 'No'...Entitlement is being clear about what is and moving forward..." "There's a lot of misplaced anger..." {Facilitator says, "Also, no doubt, the result of the absence of rites of passage...which again, is why, moving forward, we are going to conceive rites of passage by which we will acknowledge each other, each other's gifts and facilitate each other towards identifying and giving our gifts"...}

17th Commemoration of THE MAAFA

17th Commemoration of THE MAAFA
Featuring The MAAFA Suite...Healing Journey
September 12th-24th, 2011br Brooklyn, NYC


Hat tip to: Big Rod at Nubian Knights Network

From the BMX NY EDITORIAL PAGE

Gay = White =  Short-Circuit to Effective Black HIV Prevention

by JM Green 

Considering the fact that nearly half of all Black men who have sex with men in New York are HIV infected, and that this trend is on the increase, perhaps it’s time we recognize what is not working about such prevention strategies as have been deployed among us thus far. Key to developing effective strategies for stemming the tide of HIV/AIDS in the Black community is overcoming our apprehension to acknowledging Black male homosexuality, commonly referred to as "gay." We have long known that the epicenter of the incidence of HIV/AIDS in the Black community is among Black men who have sex with men (BMSM) and BMSM who also have female partners.  As it happens, there are still many more BMSM who do not identify as gay than there are who do.  Hence, the necessity of coining the term in the first place. 

 As a result of the literal and figurative emasculation of Black men, manhood is a precious and fragile commodity in the Black community.  At the heart of all the struggles Africans have waged for freedom in America from abolition and manumission, to desegregation and Civil Rights, to Black Power and Black Consciousness, has been the call for our acknowledgement as men. Intensifying our anxiety about manhood is the patriarchal American context in which manhood is valued in terms of power, aggression, domination, and which is undergirded by misogyny.  By and large, Black men have been out of the power and domination loop for some time now.  And, as a function of internalized white supremacy, where aggression is concerned, we generally tend to reserve that behavior for each other. Misogyny prompts disrespect of women.  Regarding homosex, where a man would have another man as would a woman, those men are deemed even less worthy of respect than women.  In this environment, the anxiety about manhood is heightened exponentially among Black men.  

Our collective anxiety about manhood has created the shame, guilt and fear around homosexuality which has for too long kept us silent about the much deadlier threat of a pandemic which is still infecting and killing us at an alarming rate. Discussions about homosexuality, which in most people’s minds is synonymous with gay identity, and which many Black folk see as “White,” make the topic threatening in multiple ways. In turn, we rarely get to HIV/AIDS.  And, even when we do, the topic is rarely considered multi-dimensionally. It is time we muster the courage to face our fears and create safe spaces within which we critically examine anti-homosexual dispositions in the Black community as a precursor to dialogues about effective means of stopping the spread of HIV/AIDS.