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HIGH GEAR

NOVEMBER 1976

BLACK IS GAY TOO!

By John Nosek

It is not easy to pinpoint all the variables which lead to racism. Indeed, for many, racism has nearly become a family tradition, literally passed on! along with Great Aunt Harriet's silverware and other "treasured." heirlooms. There's never any questioning about a real source for its inverted rationale, only a blind acceptance of existing conditions, a ho-hum, "well, it doesn't affect me" attitude.

While economics, sociology, and religion all must be examined in any analyses of racism, the most encompassing root of any discrimination lies in perceived (threatening) dissimilairities in beliefs and values we have of each other. Stereotyping still rules in our land of Oz.

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Reports of discrimination against black gay people continue to filter through to our staff. Each of three people we contacted reported that within the last month, s/he had been barred from entering predominantly white tainment spot. Geno Taylor, Rhonda Rogers, (not pictured, and Bruce Jones told us that so long as they arrived in the company of whites, gaining admittance was no problem. However, when each brought black gay friends or came alone, they were harassed at the door.

The most frequent deterrent lemployed by bar managers is requiring a "membership card." Never requested of whites, the infamous "membership card" can only be purchased during the day. Or so blacks are told. When a call is placed the following afternoon, the telephone often rings unanswered or the caller is told the manager is not available.

Geno, who is a regular patron of a popular Cleveland disco, reports that when he took a new black gay friend to the bar, he was denied entrance and would 'have to apply for a membership card. "This happened despite the fact that the ID screener recognized and knew me."

Demanding three pieces of identification is another popular means of keeping blacks out. But, whatever the technique, the message is clear: "We don't

want you."

Why do the bars discriminate? Bruce feels that "Gay culture, unavoidably, carries over a lot of racist notions from straight white society."

Geno speculates: "For one thing, there's the fear that whites will stop coming to a bar

Geno Taylor

if there's more blacks. It's a way of maintaining the white clientele. Some bar people claim

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handful of blacks troublemakers; but I'm sure there's an equal proportion of whites who fit that category. It might be an age thing too. There's a lot of invalid driver's, licenses going around, but I' think that's just a convenient

excuse."

Discrimination on the basis of color is, of course, not peculiar' to gay bars. But Rhonda observes, "It's a reflection of what's happening nationally and internationally. What many gay people fail to realize is that sexual oppression is linked to all other minorities blacks, Puerto Ricans, and others. There should discrimination in the gay community, but there's not, at least at management levels. If you're black and a lesbian, it hits you doubly hard to find discrimination on both sides."

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The solutions to bar' discrimination against blacks, at this point are unclear. While media attention to the issue is one way of confronting gay

racism, it is not enough. Geno suggests one possible answer might be for blacks to get their own bar. He feels the ones that exist presently lack in environment and attitude. "Black gays like nice bars, too." But ultimately, all three interviewees agree the answer must lie

in community action. Whether through discussions of race relations at rap groups or in street boycotts and demonstrations against racist bars, the effort must reflect a joint coalition of whites and blacks. Head-to-toe communication is essential, for as Geno notes, "We might be able to modify bar policies. But changing minds is another story."

Significantly, within the lesbian community racism rarely emerges in one-to-one or group contact. United by the fact that they are oppressed as women, lesbians are, as Rhonda says, "sisters, friends, and lovers." "When I first came out, C.A.L.F.A. helped me a great deal. There was no racism, because racism has no place in a feminist perspective. The black sisters I know integrate well with non-blacks. As women,

we weren't close to each other before. Now we feel a kinship that goes well beyond racial lines. I'd estimate that social circles many of us move in are 40% black. In fact, C.A.L.F.A. was the impetus for a black lesbian group which still is going strong. Overall, though our feeling is women together, not black and white, lesbian or straight."

On the male side, conversely, both Bruce and Geno agree that black gay men move in largely segregated social crowds. Says Geno:"I used to mix my white and black friends, but lately I've separated them. One reason is the discrimination Another is I think blacks and whites party in different ways -

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in music, dancing, and the means of getting high. We can all party together, but there's a the cultural point where differences are evident."

Bruce also offers that many gay groups don't address the black gay experience. "At a recent rap group, the subject of racism was brought up. As the only black there, I was asked if I had any problems. I said no and the subject was immediately dropped...When I first came out, I went to an MCC gathering. I was the only black person there and very aware of it. Everyone shook my hand and I felt like all these people were self-righteous liberals trying to patronize me. I didn't go back."

The male-to-male interactions are compounded by additional factors. While both men feel they are gay first and AfroAmerican second, they expressed reservations. Says Bruce: "At times I feel resentment to white people as a

result of the black experience."

Geno adds, "My impression of most black gays I know is that they're Afro-American first and gay second. Many blacks aren't interested in gay political organizations. Their prime concern is black freedom. I think many blacks also see the Gay Movement as being run by white gays and not interested in them."

black man until I moved to Cleveland two years ago. Now I see the beauty of men as men, regardless of color and I've accepted my blackness. But I am gay first and black second. I count that as a sanctitude."

While Rhonda perceives little sexual tension between black and white lesbians, considerable degrees of friction are apparent between gay males. As Geno observes, "Blacks can feel a real tension from whites who don't want to be approached not even to dance. I'm sure that 'don't come near me' attitude interferes with black-white gay communication. But the bars are a meat market. There's no place for exchange of attitudes. feelings. You also have to remember there are blacks who want nothing to do with whites either. Overall, black gay men predominantly go to bed with other blacks."

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Bruce adds, "There's still a lot of glances if you're mixing black and white especially in couples."

Although racism permeates gay culture especially in terms of bar management policies and the 'benign neglect' of some mostly white gay groups, all three interviewees feel that gay people as a whole are less racist than heterosexuals.

Rhonda thinks that "the individual gay person is more open and more experienced than a comparable non-gay. We've naturally learned a great deal about other cultures. Many straights are close-minded and surround themselves with a defensive stigma when it comes to sexuality. I work in a hospital. When I came out to my coworkers, some of them would afterward, though before I told have nothing to do with me

them we got along fine. I thought things were changing, but most people's attitudes on gays are still backward."

Bruce agrees: "Gay people at least have some awareness because of a similiar oppression."

And Geno notes: "I think white gays have incorporated a lot from black culture: the interest for stylish dress, the music, the way we carry ourselves and so on. White gays can also identify with black oppression. There's a sense of affinity. I'm sure there are exceptions, but the on-thestreet gay seems less racist." While less is not as bad as

"When I came out in 1972, I was among white friends. I became involved in a gay organization at Miami (Ohio) University. While I've always gotten along with whites, at the time I had a black identity crisis. Growing up with whites in Wellsville, Ohio, I assimilated white attitudes and culture. It wasn't until I went to college more, it hardly justifies what

that I was confronted with being black. In fact, I didn't have my first sexual experience with a

racism exists among us. inevitably, the ever-pressing issue of gay racism must be dealt with by Gay Movement