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This website should only be accessed if you are at least 18 years old or of legal age to view such material in your local jurisdiction, whichever is greater. Keith Boykin, Beyond the Down Low: Sex, Lies, and Denial in Black America (New York: Carroll and Graf Publishers, 2005), 39–60.You are about to enter a website that contains explicit material (pornography). King, with Karen Hunter, On The Down Low: A Journey Into The Lives Of ‘Straight’ Black Men Who Sleep With Men (New York: Broadway Books, 2004), 19–20. Lynn Harris: Black, Male, Out And On Top,” Publishers Weekly (New York) 248, 31 (2001): 54. Lynn Harris, Invisible Life (New York: Anchor Books, 1994), 7. Delany, Tales of Nevèrÿon (Hanover: University Press of New England, 1993), 77–78.įrances Cress Welsing, The Isis Papers (Chicago: Third World Press, 1991), 86.Įssex Hemphill, Ceremonies (San Francisco: Cleis Press, 1992), 55.ĭouglas Steward, “Saint’s Progeny: Assotto Saint, Gay Black Poets, and Poetic Agency in the Field of the Queer Symbolic,” African American Review (Terre Haute) 33, 3 (Fall 1999): 515.Įssex Hemphill, “I Am A Homosexual,” in Fighting Words: Personal Essays by Black Gay Men, edited by Charles Michael Smith (New York: Avon Books, 1999), 150–151.Į. Delany and Joseph Beam, “The Possibility of Possibilities,” in In the Life: A Black Gay Anthology (Boston: Alyson Publications, 1986), 200–201. Nero, “Toward a Black Gay Aesthetic: Signifying in Contemporary Black Gay Literature,” in African American Literary Theory, A Reader, edited by Winston Napier (New York: New York University Press, 2000), 400. McBride, and Donald Weise, eds, Black Like Us: A Century of Lesbian, Gay, and Bisexual African American Fiction (San Francisco: Cleis Press, 2002), xvi.Įssex Hemphill, Ceremonies (San Francisco: Cleis Press, 1992), 84–85.Ĭharles I. This process is experimental and the keywords may be updated as the learning algorithm improves.Īnnamarie Jargose, Queer Theory: An Introduction (New York: New York University Press, 1996), 3.ĭevon W. These keywords were added by machine and not by the authors. Mere tolerance of sexual difference fails to present wider understandings of sexual difference in that tolerance is far less concerned with the lived experiences of black queers and more interested in presenting black heterosexuals as needing to tolerate difference as part of a larger agenda concerned with defeating white supremacy and racism. Continuing interest in explicating resistance to white supremacy precludes a fuller reading of the lives of black queers. As I argued in chapter 2, the concerns and interests of black queer men are syndicated into a general concern for protecting black communities from the effects of white supremacy. However, I am concerned that the limited attention to the ways in which black queer men speak of and for themselves distorts our understandings of, and limits the possibilities for, an appreciation of sexual difference in black life. To be sure, theologians such as Kelly Brown Douglas, and cultural critics such as Michael Eric Dyson, and bell hooks have spoken extensively against homophobia. What I find missing in black religious and cultural critics’ accounts of black queer life and experience are the voices of black queer men. I argued that black queer identity enters into black religious criticism as a “problem people.” The experiences of black queer men are often described only in terms of homophobia and plague. I addressed the question of when, where, and how black homosexuals enter into black religious criticism. In chapters 1 and 2 I explored representative texts in black religious criticism.