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@livedexperience-queerpoc
Black Lesbian/Queer Youtube Series
I wanted to have a place of reference for all of the shows that I’ve seen on Youtube. I think it’s an amazing phenomenon of Black queer media that needs to be documented and supported. I hope you all find some new shows to watch. This isn’t an exhaustive list. Just things I like or found.
Read More
uhhh this list is amazing and documentation of this stuff is wonderful
Frida Kahlo (1907 – 1954) Mexican Arguably Mexico’s most famous bisexual woman, Frida Kahlo is best known for her haunting self-portraits. Although she did not reach widespread fame during her life, today her art is celebrated by Mexican people in Mexico and in communities abroad for its strong links to indigenismo and for the harsh candor in which she explored femininity.
Jaime Bayly (1965 – present) Peruvian A writer, journalist and TV personality, Jaime Bayly‘s life has been full of controversy. Beloved for his self-deprecating humor and loathed for his unrelenting self-promotion, Jaime came out to the Peruvian public as bisexual in his 1994 best-selling book No se lo Digas a Nadie (Don’t Tell Anyone). According to Perú Económico, he is the fifth most influential person in Peru, with 13 novels and a nationally syndicated column.
Ana Carolina (1974 – present) Brazlilian A Latin Grammy nominated singer, composer, and musician, Ana Carolina is one of Música Popular Brasileira’s (popular Brazilian music) best known stars. Openly bisexual to her family since the age of 16, Ana Carolina famously came out to the Brazilian public in 2005 in Brazilian magazine VEJA. With 8 albums under her belt since beginning her career in 1999, Ana Carolina continues to create music, her last album N9ve reaching double-platinum status in Brazil.
Julio Bocca (1967 – present) Argentinian Said to be the most important Argentinian dancer of all time, Julio Bocca is one of ballet’s biggest stars. With his own dance company, Ballet Argentino (which he founded in 1990), Julio performed on stages all over the world before retiring in 2007. Out as bisexual since 2001, he admits that coming out lifted a weight from his shoulders, since prior to then everyone inquired about his personal life and since then no one cares.
Raúl Esparaza (1970 – present) Cuban A US born Cuban Broadway stage actor and singer, Raúl Esparza has been repeated nominated for the Tony Awards. He is best known for his performances as Philip Salon in Taboo and Riff Raff in the Broadway revival of The Rocky Horror Picture Show. Raúl came out as bisexual to the US American public in 2006 when the subject of a New York Times profile. Raúl has since expanded on his career, with roles on the TV series Pushing Daisies and Medium.
Gabriela Mistral (1885-1957) Chilean The first Latin American to win the Nobel Prize in Literature, Gabriela Mistral was poet, educator, and feminist. A prolific writer, Gabriela published over 800 essays in magazines and newspapers throughout Latin America and the world. Although her bisexuality was not confirmed in her lifetime, scholars of her poetry and works point to underlying themes of female eroticism to support the notion that Gabriela was in fact bisexual.
Jaime Saenz (1921-1986) Bolivian One of the greats of Bolivian literature, Jaime Saenz was a poet, novelist, and writer of short stories. Known for his dark poetry that is often described as hallucinatory and transcendent, Jaime was openly bisexual and unashamed of it. His poetry is studied in Latin America for its strong ties to the indigenous culture(s) of La Paz, where he lived his entire life.
(Source: xqsimagazine.com)
Not QPOC as is homosexual non-white.
QPOC as in QUEER AS FUCK PERSON PRACTICING RESISTANCE AGAINST YOUR CONTINUOUS WHITE ATTEMPTS TO IGNORE OUR STRUGGLES, OUR CULTURES, OUR VALUES, OUR FAMILIES, AND YOUR PRIVILEGE. AS WELL AS YOUR SILENCE WHEN SHIT GETS TOUGH AND FUCKING WITH US FOR YOUR BENEFIT AND I WILL PUT YOU ON THE FLOOR OR GO DOWN SWINGING.
Sorry, tired of this intersectionality people preach but I don’t see it happening.
On February 14, 2013, Sista Sinema will be launching their newest project in partnership with BestFilms.com: Sistah Sinema Online, a database of films that can be purchased and streamed instantly. Think “Netflix of queer women of color film.”
The site will launch...
What does casual racism look like in LGBTQ spaces? A lot like casual racism everywhere else. Casual racism thinks mixed race people are “exotic,” penis size is determined by race according to “some studies” that probably don’t exist, black women are aggressive, and just about every other common racial stereotype under the sun. Really, stereotypes fuel casual racism in all its forms. Casual racism also thinks that LGBTQ people have transcended all responsibility for dealing with racial issues. For example, if you’re a queer person of color who wants to vocalize a racial concern in a predominantly white queer space and casual racism rears its head, you could be accused of being divisive (extra irony points if you were pointing out divisiveness that actually exists). Sometimes casual racism masquerades as inclusion or open mindedness. For example, there are some gay people who go out of their way to date someone of another race just to say they’ve done it. Such gays then receive the Congratulatory Cookie of Open Mindedness from people of color for letting us sleep with them. But not really, because dating someone because of their race is as ridiculous as rejecting someone because of their race. The same applies to predominately white gay groups that go out of their way to snag token people of color (oblivious to the fact that these spaces don’t always feel inclusive to the people of color in question). Tokenism may seem progressive on its surface, but it’s really just another form of othering. So if you see casual racism, remember it. And talk about it. Notice if you’re ever guilty of it and, if you are, take responsibility for it. I would say explain it to other white LGBTQ people, but it’s frustrating when it takes a white person saying the same thing people of color have been saying for ages to convince other white people to change their actions. Instead, tell them to take the race related concerns of LGBTQ people of color seriously – as in listen to us. As LGBTQ people, we get silenced all the time, told we’re too sensitive, told not to flaunt our sexuality. Sexual minorities of color can find themselves silenced further when their concerns about race are dismissed by the predominantly white, mainstream LGBTQ community. Let’s keep working to change that.
—Jarune Uwujaren, “How White LGBTQ People Can Be Inclusive Of People Of Color,” Everyday Feminism 2/5/13 (via racialicious)
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Within the lesbian community I am Black, and within the Black community I am a lesbian. Any attack against Black people is a lesbian and gay issue, because I and thousands of other Black women are part of the lesbian community. Any attack against lesbians and gays is a Black issue, because thousands of lesbians and gay men are Black. There is no hierarchy of oppression.
- Audre Lorde, "There Is No Hierarchy Of Oppression"
Reason For This Topic & More Information
Our discussions on intersectionality and the lived experience made me curious to look into the interaction between race and sexuality. For this blog, I will look into the lived experiences of queer people of color by first giving an introduction, and then delving into the different issues that we discussed in class. This include representations and images, citizenship, privilege, surveillance and punishment.
The newest gallup poll found that people of color are more likely to identify as lesbian, gay, bisexual or transgender. More specifically, 4.6% of African Americans, 4.3% of Asian Americans, and 4% of Latinos identify as LGBT (one identity or more). In contrast, only 3.2% of White Americans identify as LGBT.
This just further emphasizes the need for intersectional analysis of the experiences of people of color and queer people, as people of color actually constitute the majority of the queer and trans* community. As such, we must work towards fighting against incorrect images and stereotypes of people of color, queer people including queer people of color. Gary Gates, author of the report states;
“Contemporary media often think of LGBT people as disproportionately white, male, urban and pretty wealthy,” he said. “But this data reveal that relative to the general population, the LGBT population has a larger proportion of nonwhite people and clearly is not overly wealthy.”
Dispelling the notion above is imperative in seeking a just society. In addition, I believe that once this myth ceases to exist so well the false ideas of people of color being homophobic, a common stereotype that obviously does not prove to be true. Therefore, working to get adequate representation in the media and in positions of power is key.
Such hurtful stereotypes are prevalent in current media today. For example, in this video, Santana, one of the characters from the hit TV series Glee, comes out to her grandmother, who does not take the news well. Many have criticized this scene as reinforcing stereotypes of Latin@ family members not being accepting of their queer loved ones.
However, this is not the first time that Glee writers have been questioned. Numerous social proactive outlets have pointed out Glee's constant use of racist and heterosexist stereotypes, particularly in relation to Santana, a Latina lesbian on the show who becomes romantically involved with another white female character. It seems that many of these racist stereotypes have been justified due to the high number of queer characters in the show, a concept many have started to call "gaycism", which we talked about in class. This reminds me of Dirks & Mueller's article (2007) that states that "racism of our own time strikes us, if at all, as unexceptionable, trivial, or well within literary license" (quote taken from Delgado and Stephanic, 1992). In other words, gaycism is deemed acceptable because it is seen as lending a hand in increasing representation of queer youth. However, we must acknowledge that this is indeed not acceptable, and strive towards image that portray queer people, and people of color well (including queer people of color).
LGBTQ* Novels/Books To Keep On Your Radar
Novels with Black/African-American Lesbian Themes or Characters (1920s-1970s)
Home To Harlem by Claude McKay (1928) - two scenes set in black lesbian bars, glimpses of early Harlem
Young Man with a Horn by Dorothy Baker (1938) - Josephine Jordan, a singer, has a relationship with Amy North, a wealthy woman
The Wasteland by Jo Sinclair (1946) - novel depicting the oppression of women of color and opposition to women of color in lesbian circles
The Big Money by John Dos Passos (1960) - Harlem 1920s
Loving Her by Ann Allen Shockley (1974) - one of the first novels to explore interracial relationships between lesbians
Strange Brothers by Blair Niles (1975) - Book takes liberties and draws from Harlem lesbian culture of the 1920s
Ruby by Rosa Guy (1976) - West Indian girl finds friendship after relocating
In Her Day by Rita Mae Brown (1976) - longtime friendship of Adele, a wealthy lesbian woman of color, and Carole, a working-class white lesbian woman
Ed Dean is Queer by N.A. Diaman (1978) - San Francisco elects their new mayor (a queer woman of color)
List/Information From:
Richards, Dell. Lesbian Lists: A Look at Lesbian Culture, History, and Personalities. Boston: Alyson Publications, 1990. p.34
I believe that it is important to have images to counter stereotypes of the QT*POC community. Therefore, I believe that reading books that feature such lived experiences help us work on our internalized oppression and/or domination; and provide us more perspectives on how the interaction between these two social identities shapes the lives of others, or possibly our own.
LGBTQ* POC You Should Know
Bayard Rustin (March 17, 1912 – August 24, 1987)
* Civil Rights and Activism Leader
* Practiced Nonviolence (Member of Fellowship for Reconciliation)
* Organized the 1963 March on Washington (the LARGEST nonviolent protest in the United States)
* Strategist and Adviser to Dr. Martin Luther King, Jr
* Worked to strengthen labor unions and promote equal working enviroments
* Rustin was arrested more times for being homosexual than for participating in civil rights protests as a man of color (in the 1960s, homosexuality was still criminalized)
* In the 1970s-1980s, Rustin worked with Freedom House.
Bayard Rustin’s life is briefly mentioned in the film BEFORE STONEWALL, discussed in COMING OUT OF THE PAST and featured in the documentary Brother Outsider.
While representation in the arts and media is important, it is equally (if not more important), to know of QT*POC leaders. Furthermore, it is important to understand the impact QT*POC made in social movements regarding civil rights for both race and sexuality. Bayard Rustin is an individual who was involved in both movements, which is why I chose to re-post a brief list of his life accomplishments. For more information about him, his work and his legacy, I would recommend visiting the Bayard Rustin Coalition webpage. For more information about queer activists of color, check the following links that specifically discuss the black and latino communities. Furthermore, check out this link on currently famous queer people of color.
Despite pioneering research about queer migrants’ lives…the majority of accounts of queer migration tend to remain organized around a narrative of movement from repression to freedom, or a heroic journey undertaken in search of liberation…The difficulty arises, though, when the search for “freedom” and new possibilities become the only elements of queer migration that are addressed. When that happens, complex migration processes become reduced to oversimplified dynamics that reinscribe dominant nationalist myths of the United States as a land of freedom and democracy and erase the struggle, suffering, and resistance experienced by subordinated groups. Futhermore, queer migrants’ experiences risk becoming appropriated to serve foreign policy objectives, and their subjectivities and histories become represented within colonialist, racist understandings of culture and identity.
Ethne Lubhéid, Introduction, Queer Migrations: Sexuality, U.S. Citizenship, and Border Crossings (via sobreviviremos)
I chose to include this quote based on our class readings of citizenship. The mainstream queer movement currently has trouble recognizing race, let alone recognizing migration and citizenship. Furthermore, I do not believe that the current immigration movement is paying enough attention to queer issues as well. This is a disgrace, seeing that the US already "exploit[s] economically [immigrants] but denies them full membership" (Ngai, 2004). This is particularly seen with the immigrant queer community, who are denied rights based on their citizenship status and sexuality. For more general information about the intersectionality between queer/trans people and immigration, click here. For information about cases involving the queer immigrants challenging the Defense of Marriage Act, check out these resource: 1 and 2.
I chose to include in this blog, as I believe that it is truly telling of how ethno-centric our recounting of the U.S. queer rights movement is, and how that reflects the value of white privilege in our society. More specifically, it reminded me of two of the privileges that Peggy McIntosh lists, specifically number 7. ("When I am told about our national heritage or about 'civilization,' I am shown that people of my color made it what it is") and number 22 ("I can remain oblivious of the language and customs of persons of color who constitute the world's majority without feeling in my culture any penalty for such oblivion"). By negating the history of two-spirit identities in the soil that is now considered the US, we deny a big part of US' national heritage as well as remaining oblivious to the importance of two-spirit identities currently in various Native nations.
Whiteness in the gay community is everywhere, from what we see, what we experience, and more importantly, what we desire. The power of whiteness, of course, derives from appearing to be nothing in particular (Lipsitz, 1998). That is, whiteness is powerful precisely because it is everywhere but nowhere in particular. When we see whiteness, we process it as if it doesn’t exist or that its existence is simply natural. We don’t see it precisely because we see it constantly. It blends into the background and then becomes erased from scrutiny. And this whiteness is imposed from both outside and inside of the gay community.
“They Don’t Want To Cruise Your Type: Gay Men of Color and the Racial Politics of Exclusion” by Chong-suk Han (via criticalqueer)
I believe this is an interesting quote as it demonstrates the negative impacts of adhering to a colorblind ideology. Without examination of race, one cannot fully comprehend the experiences of people of color, which are important for community organizing involving any social issue, including those relating to queer and trans* people.
I decided to include this newsreport, as for our class, we read various articles having to do with Stop-And-Frisk. I believe that understanding the racist motives behinds systematic policy changes like stop-and-frisk are important. Furthermore, I deem analyzing the role of other interacting identities to be crucial, as individuals do not exist in a vaccuum where one social identity matters at a time. On the contrary, our identities interplay in various ways during different times and situations, and I believe that this article clearly displays that.
Some key quotes from the article-
"Transgender and gender nonconforming people of color are particularly vulnerable due to their visibility' the study said. 'In order to combat polic misconduct, there must be legislation and policies that mnimize the risk of these kinds of abuse occuring in our communities"
"Its an issue of racial profiling, and an issue of LGBTQ profiling with special emphasis on our transgender community... The majority of LGBTQ people who have come to this neighborhood... in many instances have come to live here because of persecution in their own country only to face futher persecution in this country"
I created this compilation of images, as to represent the increased risk of violence and death for queer people of color, particularly for trans* woman of color. The poster is derived from the GLAAD website, and includes more statistics on the prevalence of violence for queer communities of color. Furthermore, the other pictures represent trans* or queer people that have died as a result of violence. On the upper right is a picture of Agnes Torres Sulca, Latina transgender activist, who was found dead this year in March. The picture on the lower left depicts Tiffany Gooden, also a trans* women of color found dead due to violence. Lastly, the picture on the lower left depicts Jorge Steven Lopez Mercado who was violently killed in 2009, for the simple fact of being gay.
Although these death do not seem to be a result of police brutality, they still remind me of the deaths discussed in the "Report on the Extrajudicial Killings of 120 Black People", due to the fact that the police force does not seem to be too concerned with solving cases that involve queer or trans* youth of color. By not paying attention to such violent deaths, the police are aiding in the disappearances of such members of society.
