An SGL Identity
Now that we’ve established what we are and how we perceive ourselves and reality from a cultural and racial point of view. And have moved through the view of our own sexuality as existent, as divergent from absolute heterosexuality, but not excluding it, we can look at the confluence of the two with a third element: the emotional-spiritual-cultural nomination of the Self.
Same Gender Loving is a description for homosexuals and bisexuals, particularly in the African American and Latino community. It emerged in the early 1970s as a [Black] culturally affirming homosexual identity. SGL is an alternative to Eurocentric homosexual identities e.g. gay and lesbian which do not culturally affirm or engage the history and cultures of people of African descent. Specifically, the term SGL affirms Black homosexual and bisexual men and women through its African American conceptual origins, African inspired iconography, philosophy, symbols, principles, and values. The term SGL usually has broad, important and positive personal, social, and political purposes and consequences. SGL is anti-hate and anti-anti-Black.
In a 2004 study of African American men, most of whom were recruited from black gay organizations, 12% identified as same gender loving, while 53% identified as gay. Men attending Black Gay Pride Festivals in nine U.S. cities in 2000 responded similarly, with 10% identifying as same gender loving, 66% as gay, and 14% as bisexual. Because of selection bias the results of the studies are unsurprising. Recent studies indicate that African-American disadvantaged youths are less likely than Euro-American youths to self-label as gay male, lesbian, or transgender youths. While these studies exhibit an expected outcome, that is, going to an organization or event that is labeled and marketed as gay would yield a high correlation between participants and a gay identity such studies also illustrate the need for increased study and location of the organizations and activities that cater to same gender loving people.
It was reported, for instance, that in 1990 and 2000 the Census allowed same-sex cohabiting couples to identify themselves as "unmarried partners." It is likely that many of the individuals in these same-sex couples would identify as "gay," "lesbian," and/or "same gender loving.
By nominating ourselves, by determining our own racial self-perception, our own self-perceived sexuality, no matter how and why it might change and grow, we move away from a White ontology of quantification of our selves. It might at first seem idiosyncratic or even extremely radical but it is both historical, the Kunte Kinte of ourselves, and radically progressive to self-determine how one is nominated. The reason why I tool such labored pains to point out the connection between people of the African Diaspora and indigenous peoples is so that we can connect to that historically, not simply default to that which the dominant culture presents to us. And we can do something even more radical: acknowledge the imposition and subjugation upon us and our sexuality by the dominant culture. We can acknowledge that there was a span of hundreds of years within a Western framework where people of color, whether Native, African or Latino, were allowed to self-determine and nominate their sexuality. Our bodies, ourselves, our expressions of ourselves was co-opted and controlled. Doesn’t it then make sense that we moved in lockstep with White homosexuals in definition of a divergent sexuality from heterosexuality, without regards to if that new definition fit us emotionally, culturally, spiritually as well.
I, of course, recognize that this Special Report has been filled with some of the information and ways of interpreting information that I initially derided. I do this intentionally.
• One, to establish a framework of language and understanding between me, you and the materials themselves.
• And secondly, as a way of giving you a springboard to launch yourself into your own direction of self-definition.
If your definitions are general (and dominant culture imposed at that) you can in no way disavow them and consider the voice within you, the experience of your own self as the definer of your human experience. Use the previous information not to reinforce your acceptance of an overly simplistic and culturally nullifying nomination, but instead to trigger your inherent, ancestral radicalism to re-nominate yourself.
As a man of color, you’re going up against your family of origin, your community, perhaps even your own inner thoughts to try and forge a life as an MSM. The effort to reconcile your sexuality, your desire for intimacy, mating and love against the society at large, is tremendous. Coupled with the fact that as a man of color there are inordinate pressures upon your psyche, your life about your very existence. About whether your intelligence is “true” or real; about whether your intentions are pure and trustworthy; about whether your very existence is valuable. Converging the two elements of your life together creates an incredible weight within MSM of color. Nowhere in history is there a space of reflection, of lesson to look upon to see how MSM of color dealt with these multiple burdens from the society around them. Yet we can forge a new paradigm for handling these elements of pressure. First though we must start by self0defining ourselves. By speaking our truth to power, by recognizing that we possess the intrinsic right to connect and be seen as we desire.
That’s monumental.
The strategies and historical elements useful for such work, more than we can tackle in this Special Report, are now available in the 21st century for us to bandy about, for us to examine, for us to analyze and hold that which serves and leave that which doesn’t.. But I invite you to take the first step, to simply think and speak of yourself differently. To try it out. To decide for yourself what such a definition would look like for you. Not through the words or edict of any leaders, gay or SGL defined, but through your own template of identity. Manhood is about accountability, responsibility and integrity---I challenge you to apply all three portions to this task. In accountability to yourself, what embodies and supports not simply your sexual classification but also you racial one? In responsibility, what do you then do with your newfound definition for yourself and your community? And finally, in integrity, your own forged steel and iron within, how do you articulate it outwards into your relationships with other men, in a loving fashion?
To identify as SGL is not simply a testament of one’s sexuality, it is also the integration of our own cultural self-perceptions and a rejection of simple binary definitions and epistemologies of sexuality. Take some time and define your individual self and sexuality, you’ll be more the better and empowered for doing so!
Ashe.
Smile, Kyle
KylePhoenixShow@Gmail.com
KylePhoenixShow@Gmail.com
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