Articulating a Politics of (Multiple) Identities

Abstract

This work examines the strategies Black lesbian, gay, bisexual, and transgender (LGBT) people use in Black environments to proclaim a gay identity that is simultaneous with a Black identity. It identifies three distinctive features of LGBT protest in Black communities. Black gay2 protest takes on a particular form when individuals are also trying to maintain solidarity with the racial group despite the threat of distancing that occurs as a result of their sexual minority status. Black sexual minorities who see their self-interests as linked to those of other Blacks use cultural references to connect their struggles to historical efforts for Black equality and draw from nationalist symbols and language to frame their political work. They believe that increasing their visibility in Black spaces will promote a greater understanding of gay sexuality as an identity status that can exist alongside, rather than in competition with, race. The findings of this research have implications for larger discussions of identity, protest, and gay sexuality in intraracial contexts.

Physical Health Disparities Across Dimensions of Sexual Orientation, Race/Ethnicity, and Sex: Evidence for Increased Risk Among Bisexual Adults

“…One such pathway is believed to operate via one’s shared stigmatized identity (i.e., race/ethnicity) with similar others, which may provide sexual minority individuals of color with protective early learning environments that offer stigma-related coping skills and supportive community resources (Greene, 1994; Saleebey, 1996; Shih, 2004). Subsequently, sexual minority individuals of color may adapt and use these skills to cope with sexual orientation-based minority stress (e.g., Bowleg, Huang, Brooks, Black, & Burkholder, 2003; Meyer, 2015; Moore, 2010), resulting in fewer adverse health outcomes for sexual minority individuals of color, like those observed in the present study.…”

Measuring Community Connectedness among Diverse Sexual Minority Populations

“…It is plausible that participants referred to the LGBT community with which they are most familiar, which, of course, should not be assumed to be a White LGBT community. For example, recent research has demonstrated that sexual minorities of color can have strong racial/ethnic and sexual identities (Meyer & Ouellette, 2009; Moore, 2010; Stirratt, Meyer, Ouellette, & Gara, 2008), suggesting the ability to feel connected to sexual minority communities that include and are inclusive of people of color. Findings of no difference in connectedness based on race/ethnicity may also be related to the fact that New York City has historically well-established sexual minority communities of color (Hawkeswood, 1996; Silberman, 2001).…”

“…Racial/ethnic minorities may feel invisible and marginalized, and are often subject to racism in White LGBT communities (Binnie & Skeggs, 2004; Han, 2007). Therefore, it is important to note that term LGBT community as we use it should not be understood as referring to one (White) community but as referring to the diversity of LGBT communities (Meyer & Ouellette, 2009; Moore, 2010). This allows consideration of differences among subgroups of sexual minority individuals, but does not presume that only White sexual minority people have a community.…”

Straight Gods, White Devils: Exploring Paths to Non-Religion in the Lives of Black LGBTQ People

“…The unique position of black churches as more than a source of worship (Lincoln and Mamiya 1990, Jones and Hill 2002, Barnes 2005) makes it particularly difficult to leave -even when people leave, they are still influenced by the Black Church (Dyson 2003, Hill 2013. Another way race matters is that black LGBTQ people live in black communities instead of 'gay neighborhoods', which are usually white (Moore 2010, Moore 2011a, Dudley 2013, and leaving means breaking ties that alleviate racism (Johnson 2001, Bowleg et al 2008, Bridges, Selvidge and Matthews 2003. When non-religious paths lead to LGBTQ spaces, these spaces tend to be largely white (Han 2007, Han 2008, Dudley 2013) and black LGBTQ people encounter racism and discrimination (Loiacano 1993, Jones and Hill 1996, Battle et al 2002, Gonzales Ruddell-Tabisola 2009.…”