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South African Love!


Two young men tied the knot in a rare South African gay wedding in KwaDukuza (Stanger) on Saturday.

In what was described as the town’s first gay marriage, Tshepo Modisane and Thoba Sithole, both 27, walked down the aisle in front of 200 guests at the Stanger Siva Sungam community hall.

The wedding was a jubilant, exciting affair, attracting even uninvited members of the local community.

Thoba, a Joburg-based IT specialist, is from Shakaville, KwaDukuza and Tshepo an audit manager at PwC. They have known each other for years and dated on and off, before stabilising their relationship.

Now that they are wedded, they will take on the double-barrelled surname of Sithole-Modisane. The couple appeared to enjoy the support from the community, family and friends.

“Thoba is a really nice guy, very fun and outgoing,” said Loyiso Xaba, a family friend.

Another wedding guest, Bongani Sibisi, said: “They are an inspiration and step in the right direction.”

“This is my first wedding of this kind,” said Pastor Tankiso Mokwena, who married the couple.

In an interview on gay lifestyle website, Thoba said about the relationship: “Since we are both men we have decided that neither of us will pay lobolo. The most we will do is to buy gifts for our parents as a sign of appreciation for raising us.”

The couple are reportedly planning to have children through a surrogate.

“Family is important to us and that is the number one reason why we want to have children,” said Thoba.

“We also want our children to grow up in an environment where they are loved greatly by both parents who appreciate them.”

Tshepo said one of the reasons they chose to be so open was that they “hope to inspire people out there who are still struggling to come to terms with their sexuality”.

“We see no reason to hide in darkness as if there is something to be ashamed about.

“Our marriage is largely symbolic and a sign that black gay men can commit and build a family through a happy and loving marriage,” he said.

Pair tie bold knot

Hampden Sydney College-brother to Hollins?

For the four years I’ve been here we’ve traveled to our brother college Hampden Sydney, an all male institution, large population, more sports teams, better parties, more fights-well you get it, it’s of course more privileged than us because it’s all dudes.

In November there was a protest featuring about 200 white male student against the Minority Student Union (IE- the black people house) because of the reelection of Obama (mind you their campus is also mainly Republican), Racial Slurs, Fireworks, Rocks, someone’s car was damaged-the house was torn up. Only about 4 students were expelled for such actions. 

It is year 2013.

My Freshman year we made the mistake of partying at a house on campus called the “Barn.” The guys were sporting Confederate flags, american flags, overalls, camouflage hats-to any black person that’s a NoNo due to racial profiling. However that indeed was the case, a beer was thrown at my head and some words were said. I almost started a fight with the burly man sporting the American flag and overalls because of that.

It is year 2013.

Just recently my roommate and I visited to party for their Greek Week. We were pushed by uppity white females (my roommate is also white but she works a leather jacket and jeans so she aint the norm in noway), ignored by most males and looked down upon in many ways at our dress, the fact that we were rolling deep together and didn’t give a shit. It was annoying. We were also kicked out of a Frat House because one of our friends was openly Gay on their campus…I guess the guys were afraid to catch the gay. Needless to say we rolled out with him saying all kinds cusswords. We also went to a house that was named the racist House that no one of color was allowed into…I learned the next day that one of the males was joking with his gf that he wanted to Stab me for being in the wrong place…shit I almost got stabbed…ain’t that a bitch.

After speaking with some of the students who were much more open minded, I realized just how racist, sexually intolerant  homophobic and uppity Hampden Sydney really is. And it sucked, back in the day it was a sanctuary for us to go hang with dudes, get a good dose of testosterone  talking to dudes, playing video games and getting smashed at parties. Not getting Ridiculed. Not getting Looked Down Upon for being in the wrong House because of intolerant dicks.  

It is 2013. And yet and All Male campus that is almost as old as our own is having Racial, Homosexual what have you-Issues STILL. It is 2013. When the fuck is someone gonna realize that their hate is plain useless and stupid. 

It surprises me that our own campus isn’t as bad…but yet they’re supposed to be our “brother” college and we endorse that shit. Get out.  

Huey Newton Speech: regarding homosexuality…

A) Huey, props to you man.

B) This is a subject black folk (especially leaders) don’t mention a lot. This was very noble of him.

This speech given by Black Panther Party co-founder Huey Newton on August 15, 1970 was making the rounds on the internet this week and I figured I’d post because it really is a powerful read, whether in light of Obama’s recent endorsement of same sex marriage (and the rampant homophobia coming out of some African-American community leaders as a result), or simply to gain perspective on the history of American civil rights battles:

During the past few years strong movements have developed among women and among homosexuals seeking their liberation. There has been some uncertainty about how to relate to these movements.

Whatever your personal opinions and your insecurities about homosexuality and the various liberation movements among homosexuals and women (and I speak of the homosexuals and women as oppressed groups), we should try to unite with them in a revolutionary fashion. I say ” whatever your insecurities are” because as we very well know, sometimes our first instinct is to want to hit a homosexual in the mouth, and want a woman to be quiet. We want to hit a homosexual in the mouth because we are afraid that we might be homosexual; and we want to hit the women or shut her up because we are afraid that she might castrate us, or take the nuts that we might not have to start with.

We must gain security in ourselves and therefore have respect and feelings for all oppressed people. We must not use the racist attitude that the White racists use against our people because they are Black and poor. Many times the poorest White person is the most racist because he is afraid that he might lose something, or discover something that he does not have. So you’re some kind of a threat to him. This kind of psychology is in operation when we view oppressed people and we are angry with them because of their particular kind of behavior, or their particular kind of deviation from the established norm.

Remember, we have not established a revolutionary value system; we are only in the process of establishing it. I do not remember our ever constituting any value that said that a revolutionary must say offensive things towards homosexuals, or that a revolutionary should make sure that women do not speak out about their own particular kind of oppression. As a matter of fact, it is just the opposite: we say that we recognize the women’s right to be free. We have not said much about the homosexual at all, but we must relate to the homosexual movement because it is a real thing. And I know through reading, and through my life experience and observations that homosexuals are not given freedom and liberty by anyone in the society. They might be the most oppresed people in the society.

And what made them homosexual? Perhaps it’s a phenomenon that I don’t understand entirely. Some people say that it is the decadence of capitalism. I don’t know if that is the case; I rather doubt it. But whatever the case is, we know that homosexuality is a fact that exists, and we must understand it in its purest form: that is, a person should have the freedom to use his body in whatever way he wants.

That is not endorsing things in homosexuality that we wouldn’t view as revolutionary. But there is nothing to say that a homosexual cannot also be a revolutionary. And maybe I’m now injecting some of my prejudice by saying that “even a homosexual can be a revolutionary.” Quite the contrary, maybe a homosexual could be the most revolutionary.

When we have revolutionary conferences, rallies, and demonstrations, there should be full participation of the gay liberation movement and the women’s liberation movement. Some groups might be more revolutionary than others. We should not use the actions of a few to say that they are all reactionary or counterrevolutionary, because they are not.

We should deal with the factions just as we deal with any other group or party that claims to be revolutionary. We should try to judge, somehow, whether they are operating in a sincere revolutionary fashion and from a really oppressed situation. (And we will grant that if they are women they are probably oppressed.) If they do things that are unrevolutionary or counterrevolutionary, then criticize that action. If we feel that the group in spirit means to be revolutionary in practice, but they make mistakes in interpretation of the revolutionary philosophy, or they do not understand the dialectics of the social forces in operation, we should criticize that and not criticize them because they are women trying to be free. And the same is true for homosexuals. We should never say a whole movement is dishonest when in fact they are trying to be honest. They are just making honest mistakes. Friends are allowed to make mistakes. The enemy is not allowed to make mistakes because his whole existence is a mistake, and we suffer from it. But the women’s liberation front and gay liberation front are our friends, they are our potential allies, and we need as many allies as possible.

We should be willing to discuss the insecurities that many people have about homosexuality. When I say “insecurities,” I mean the fear that they are some kind of threat to our manhood. I can understand this fear. Because of the long conditioning process which builds insecurity in the American male, homosexuality might produce certain hang-ups in us. I have hang-ups myself about male homosexuality. But on the other hand, I have no hang-up about female homosexuality. And that is a phenomenon in itself. I think it is probably because male homosexuality is a threat to me and female homosexuality is not.

We should be careful about using those terms that might turn our friends off. The terms “faggot” and “punk” should be deleted from our vocabulary, and especially we should not attach names normally designed for homosexuals to men who are enemies of the people, such as Nixon or Mitchell. Homosexuals are not enemies of the people.

We should try to form a working coalition with the gay liberation and women’s liberation groups. We must always handle social forces in the most appropriate manner.”

Jewish rapper Y-Love comes out publicly as gay

I commend him on doing this-coming out is very brave and bold of a person to do, especially in the music industry as a black male. Many props to ya man.

Jewish rapper Y-Love comes out publicly as gay

In a move that he admits could cost him some fans, New York rapper Yitz “Y-Love” Jordan, considered “the first black Jewish MC,” has come out publicly as a gay man of color.

"I feel like I have wasted years of my life worrying that my ‘public reputation’ will be negatively impacted by my identity," Jordan said in a statement. "Now that I’m over 30, I simply can’t care as much about what people think, despite the prospect of alienating the community I dedicated my life to as an artist and a man. My hope is it will open their eyes – and hearts."

Although he’s now publicly talking about it, Jordan tells Out magazine in an interview that he’s “never been conflicted about my sexuality … Any conflicts that have come up in my life have come up because of other people’s homophobia. I’ve always known when to be in the closet and when not to.”

Jordan is of Puerto Rican and Ethiopian descent, and converted to Hasidic Judaism in 2000 before going on to study at Jerusalem’s Ohr Somayach yeshiva.

The artist has melded hip-hop style with what he calls “Jewish values,” leading to a fan base of “conservative-minded hip-hop fans,” he said.

Those same fans “have listened to me to be their ‘voice of Jewish values’ for so long that I’m sure some will huff off in disgust at seeing the real me,” Jordan admitted. “What will not change is my art. My rhymes will still be 20 percent Hebrew and full of Jewish quotes as always. I also fully expect that these people who no longer find me ‘appropriate’ will be replaced by fans who can truly appreciate the real me - with a particular emphasis on LGBT hip-hop fans, who I think will be able to identify with my struggle and triumph and have few out artists and role models.”

He hopes his new album, “Focus on the Flair,” will offer those LGBT fans of hip-hop a new voice, as Jordan’s “ready to live authentically.”

"I’m ready to find a husband," Jordan continued. "I’m ready to live without fear of being outed or the stress of keeping my whole self from people. And I’ve waited too long to do that.” "

Bio on Bayard Rustin; a name we should know from the Civil Rights Movement

Bayard Rustin was born in West Chester on 17th March, 1910. For the first ten years of his life he thought that Janifer Rustin and Julia Rustin were his parents. In fact they were his grandparents and his real parents were Archie Hopkins and Florence Rustin, the woman he thought was his sister. Florence was only seventeen and unmarried when she gave birth to Bayard.

Rustin was influenced by the religious and political beliefs of his grandmother, Julia Rustin. A pacifist, Julia was a member of the National Association for the Advancement of Coloured People (NAACP) and some of its leaders, such asWilliam Du Bois and James Weldon Johnson, sometimes stayed with the family while on their tours of the country.

As a young man Rustin campaigned against Jim Crow laws in West Chester. One of his school friends later said: “Some of us were ready to give up the fight and accept the status quo, but he never would. He had a strong inner spirit.”

In 1932, Rustin entered Wilberforce University. Founded by white methodists in 1856 for the benefit of African Americans, the university was named after William Wilberforce, one of the British leaders of the campaign against the slave-trade. However, he left in 1936 without taking his final exams.

Rustin moved to Harlem and began studying at New York City College. He soon became involved in the campaign to free the nine African Americans that had been falsely convicted for raping two white women on a train. Known as the Scottsboro Case, Rustin was radicalized by what he believed was an obvious case of white racism. It was at this time (1936) that Rustin joined the American Communist Party. As Rustin later pointed out, “the communists were passionately involved in the civil rights movement so they were ready-made for me.”

Rustin had a fine voice and sung in local folk clubs with Josh White. In September, 1939, Rustin was recruited by Leonard De Paur to appear with Paul Robeson in the Broadway musical, John Henry. However, the show was not a success and closed after a fortnight.

In 1941 Rustin met the African American trade union leader, Philip Randolph. A member of the Socialist Party, Randolph was a strong opponent of communism and as a result of his influence, Ruskin left theAmerican Communist Party in June, 1941.

Rustin helped Philip Randolph plan a proposed March on Washington in June, 1941, in protest against racial discrimination in the armed forces. The march was called off when Franklin D. Roosevelt issued Executive Order 8802 barring discrimination in defence industries and federal bureaus (the Fair Employment Act).

Abraham Muste, executive secretary of the Fellowship of Reconciliation (FOR), who had also been involved in planning the March on Washington was impressed by Rustin’s organizational abilities. In September, 1941, Muste appointed Rustin as FOR’s secretary for student and general affairs.

In 1942, three members of the Fellowship of Reconciliation, Rustin, George Houser and James Farmer, founded the Congress on Racial Equality (CORE). Members of this group were pacifists who had been deeply influenced by Henry David Thoreau and his theories on how to use nonviolent resistance to achieve social change. The group were also inspired by the teachings of Mahatma Gandhi and the nonviolent civil disobedience campaign that he used successfully against British rule in India. The students became convinced that the same methods could be employed by blacks to obtain civil rights in America.

As a pacifist, Rustin refused to serve in the armed forces. On 12th January, 1944, Rustin was arrested and charged with violating the Selective Service Act. At his trial on 17th February, he was found guilty and sentenced to three years in Lewisburg Federal Penitentiary. Other members of Congress on Racial Equality, including George HouserIgal Roodenko and James Peck, were also imprisoned during the Second World War for refusing to join the United States Army.

While serving his sentence, Rustin organized protests against segregated seating in the dinning hall. He explained his actions in a letter to E. G. Hagerman, the prison warden: “Both morally and practically, segregation is to me a basic injustice. Since I believe it to be so, I must attempt to remove it. There are three ways in which one can deal with an injustice. (a) One can accept it without protest. (b) On can seek to avoid it. (c) One can resist the injustice non-violently. To accept it is to perpetuate it.”

Rustin was released from prison on 11th June, 1946. He immediately joined with George Houser in planning a campaign against segregated transport. In early 1947, CORE announced plans to send eight white and eight black men into the Deep South to test the Supreme Court ruling that declared segregation in interstate travel unconstitutional. The Journey of Reconciliation, as it became known, was to be a two week pilgrimage through VirginiaNorth CarolinaTennessee and Kentucky.

Although Walter White of the National Association for the Advancement of Coloured People (NAACP) was against this kind of direct action, he volunteered the service of its southern attorneys during the campaign.Thurgood Marshall, head of the NAACP’s legal department, was strongly against the Journey of Reconciliation and warned that a “disobedience movement on the part of Negroes and their white allies, if employed in the South, would result in wholesale slaughter with no good achieved.”

The Journey of Reconciliation began on 9th April, 1947. The team included Bayard Rustin, Igal Roodenko,George HouserJames PeckJoseph Felmet, Nathan Wright, Conrad Lynn, Wallace Nelson, Andrew Johnson, Eugene Stanley, Dennis Banks, William Worthy, Louis Adams, Worth Randle and Homer Jack….

Rustin was now King’s main adviser and together they formed the Southern Christian Leadership Conference(SCLC). The new organisation was committed to using nonviolence in the struggle for civil rights, and SCLC adopted the motto: “Not one hair of one head of one person should be harmed.” Rustin was offered the job as director of SCLC but he declined as he preferred a more flexible role in the civil rights movement.

In 1963 Rustin began organizing what became known as the March on Washington for Jobs and Freedom. Rustin was able to persuade the leaders of all the various civil rights groups to participate in the planned protest meeting at the Lincoln Memorial on 28th August.

The decision to appoint Rustin as chief organizer was controversial. Roy Wilkins of the NAACP was one of those who was against the appointment. He argued that being a former member of the American Communist Party made him an easy target for the right-wing press. Although Rustin had left the party in 1941, he still retained his contacts with its leaders such as Benjamin Davis

Wilkins was right to be concerned about a possible smear campaign against Rustin. Edgar Hoover, head of the Federal Bureau of Investigations, had been keeping a file on Rustin for many years. An FBI undercover agent managed to take a photograph of Rustin talking to King while he was having a bath. This photograph was then used to support false stories being circulated that Rustin was having a homosexual relationship with King.

This information was now passed on to white politicians in the Deep South who feared that a successful march on Washington would persuade President Lyndon B. Johnson to sponsor a proposed new civil rights act. Storm Thurmond led the campaign against Rustin making several speeches where he described him as a “communist, draft dodger and homosexual”.

Most newspapers condemned the idea of a mass march on Washington. An editorial in the New York Herald Tribune warned that: “If Negro leaders persist in their announced plans to march 100,000-strong on the capital they will be jeopardizing their cause. The ugly part of this particular mass protest is its implication of unconstrained violence if Congress doesn’t deliver.”…

In his final years Rustin was active in the protests against the Vietnam War and in the gay rights movement. In 1986 he claimed: “The barometer of where one is on human rights questions is no longer the black community, it’s the gay community. Because it is the community which is most easily mistreated.”

Bayard Rustin died in New York on 24th August, 1987.”

For more on Bayard Rustin click on the title and it will take you to the actual website where I got his Bio from.

Homophobia in the Black Community-

"…An overwhelming number of Blacks suffer from homophobia - a fear of homosexuals. Homophobia, as in other phobias, is rooted in the fear of the unknown. People generally fear something which escapes their understanding or which they lack sufficient information to adequately judge a situation. The over-abundance of erroneous information on homosexuality only serves to further confuse and complicate the issue.

The influence of the Black Church, the importance of masculinity and the role of the family appear to be the underlying causes of homophobia in the Black community. These issues deserve further exploration.

First, there is the issue concerning the influence of the Black Church. A majority of Black ministers view homosexuality as going against the teachings of the Bible and immoral.

Bishop William A. Hilliard, of the Third African Methodist Episcopal Zion District, is one of many in the religious community opposed to homosexuality. “The Church is diametrically opposed to homosexuality; we stated that as our official position last year at our national conference, it is a sin,” he stated. Bishop Hilliard’s colleagues are quick to agree. Bishop Jasper Roby, spiritual head of the Apostolic Overcoming Holy Church of God, believes that unless homosexuality is stopped it will “destroy us all.”

The Black culture is deeply steeped in the tradition of the Church. Representatives of the religious community exert a powerful influence on Blacks and their cry against homosexuality is taken up by the larger sections of the Black community. The general attitude of these ministers is that homosexuals should repent, as they contend that homosexuality is a matter of choice and homosexuals can change if they so desire…

Dartmouth College student Karen Alston, a 1977 presidential scholar, is annoyed to find that people will pick out specific verses from the Bible, out of context, to support their claims against homosexuality. The causes of homosexuality have yet to be determined and one cannot automatically condemn persons based on their sexual preferences.

Second, there is the issue concerning the importance placed on masculinity. Masculinity, or machismo, is highly valued in the Black community as an indication of the male sex role…”

It is a huge issue in our community. Hence the reason why alot of black artists, actors etc haven’t come out of the closet…unless you’re Ru Paul-then you’re wide out.

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