Religious Heteronormativity Counter to Queerness and Its Effect on Black Men

Although religion holds tremendous historical importance for the Black diaspora in America, non-heterosexual individuals often do not enjoy equal benefits. Homonegativity, defined as contempt for individuals expressing same-sex attractions, is often openly condemned within some Black religious institutions, with some Black ministers expressing disdain and disapproval of queerness (Jeffries, 2008). While a few churches are openly affirming of non-heterosexual parishioners, other churches have a particularly pronounced intolerance of them and their sexuality.

Because individuals raised within intolerant religious traditions sometimes internalise the homonegative views taught by them, they often suffer feelings of worthlessness and depression (Jeffries, 2008). One notable popular pop culture reference to this experience occurs in the film Moonlight, which weaves the tale of the life of Chiron, a young African-American man growing up in Miami who struggles to come to terms with his sexuality, family, and broad-spanning identity. The film has been widely lauded as one of the best films of the century and serves a stark contrast to the common canon of films that often appeal to predominantly straight, White, and middle-class audiences. In between the moments of drug-infused or adrenaline-rushed violence, juxtaposed against quiet, introspective reflections of self-discovery, Chiron eventually comes to terms with his homosexuality, makes amends in his flagging relationship with his mother, and discovers his sense of inner peace.

The film’s co-writer, Tarell Alvin McCraney, speaks about Black masculinity in the film and posited that communities, such as queer communities, without privilege or power seek to gain it in other ways. From his observation, the way in which males in such communities do this is by trying to enhance their masculine identity, knowing that it often provides a means to more social control in a patriarchal society (q on cbc, 2016, 13:37-14:21).

In Moonlight, masculinity is rigid and aggressive, depicted by the young Black males in Chiron’s adolescent peer group. Expressions of hypermasculinity among Black men is associated with peer acceptance and community; conversely, homosexuality among Black men is associated with social alienation and homophobic judgement by peers. In the film, Chiron is placed in this divide as a Black, gay man and alters his presentation of masculinity as a result. As he grows older, he conforms to a heteronormative ideal of Black masculinity in order to avoid abuse and homophobia and hence embraces an uncomfortable, stereotypical Black male gender performance by becoming an overtly muscular drug-dealer. The end of the film is not necessarily uplifting; Chiron does find peace being with Kevin in the last several moments of the film, but the attitude towards Chiron’s eventual self-acceptance is pensive, not outright positive. Chiron’s social acceptance and hypermasculine portrayal of himself in the common heteronormative canon of his community will not change due to his conversation with Kevin, and he may never completely find a sense of identity achievement. As further clarification for this analysis: while Moonlight does not necessarily portray a religious community, the community that Chiron encounters and exists within holds many similar familiar tendencies of interconnectedness that is often seen in religious communities.

Within Black religious communities, because many queer Black men have encountered alienation within church communities, they frequently esteem personal faith in God, or spirituality, higher than the Bible or their religious institutions and may also reinterpret church teachings in alignment with their own sexualities. Though many queer Black men often struggle with feelings of disapproval from God and churches, spirituality may maintain their formal connections to religious establishments (Jeffries, 2008).

However, optimistically, not all Black religious traditions carry similar binary understandings of accepting vs. not accepting. Within the community of Voudou, there are many gay, lesbian, bisexual, and transgender practitioners who are often referred to with terms such as madivin and masisi. A 1998 observation by Mambo Racine Sans Bout observed that non-heterosexual individuals were not excluded from religious community and there were notable queer individuals within initiates and clergymen (Conner, 2005, p. 153). Within the spiritual tradition of Voudou, queer Black individuals, including queer Black men, find broad acceptance and identity acceptance.

References

Conner, R.P. (2005). Rainbow’s children: Diversity of gender and sexuality in African-diasporic spiritual traditions. In P. Bellegarde-Smith (Ed.), Fragments of bone: Neo-African religions in a new world. University of Illinois Press. Accessed via Northwestern University Canvas.

Jeffries, W. L., Dodge, B., & Sandfort, T. G. (2008). Religion and spirituality among bisexual Black men in the USA. Culture, health & sexuality, 10(5), 463–477. https://doi.org/10.1080/13691050701877526

q on cbc (October 28, 2016). Moonlight director Barry Jenkins on changing the perception of manhood. https://www.youtube.com/watch?v=R7_GimSKeiw

SABC News (January 23, 2017). Public outraged by pastor’s anti-gay sermon. https://youtu.be/MWA9mjXKsEw

Combating Black Elitism: How Black People Experience Freedom

Freedom of Expression

Realizing the Flexibility of Freedom

As one moves throughout communities within the African American diaspora, it becomes salient that freedom, what should be a birth-given right, has been reclaimed and protected through various spiritual beliefs. Every individual’s personal measure of freedom, regardless of how small, deserves to be recognized.

Operating from a religious perspective, Christianity has dominated black freedom movements and even  dominates connotations of black religion itself. This is predominantly due to the lasting influence of a society built on the foundation of slavery, where conversion to Christianity secured a greater chance at life. Transitioning to the abolishment of slavery, the only  dominant institution that remained was the church.

Contrary to Western norms , freedom provided through religion can not be confined and attaining freedom from a religion outside these norms should not reduce a person’s position within the social hierarchy. In an attempt to highlight non-dominant black religious practices, a short introduction to the ways  black people in other religions find freedom will follow.

Black participation in Buddhism, though not as common as Christianity, still exists within the black community and has had a powerful impact for those who practice it.  Jan Willis,  author of Dreaming Me, provides a deep level on insight into her life experiences of being “Black,Baptist, and Buddhist”. For Willis, studying in Nepal and learning Buddhism came at the expense of staying within America and become a Black Panther. For her, this was the right choice. Living with Tibetan Buddhists gave her a feeling of true belonging that is not commonly found for African Americans living in the United States. Buddhist teachings empowered Willis and allowed her to realized innate characteristics about her own character. What is complex about Willis’ religious beliefs is that she identifies as a “Baptist-Buddhist”, though many black Baptists may disapprove, and she pulls teachings from both religions to achieve her own spiritual freedom.

Orisa is the collective term  for the globalization of Yoruba religious culture containing the religious traditions Voodoo, Santeria, and Candomble. As an African descendant religious category, many services and traditions, opposing Western religious norms, involve an individual’s relationship with spirits. Dating back to the Haitian revolution, Orisa religions, particular Voodoo, have become closely associated with rebellion. Through the empowerment of their spirituality, Haitians managed to reclaim their physical freedom and end their enslavement. Their rebellion meant, freedom to exist as an independent nation, freedom to practice their spirituality, and freedom to be fully human.