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Re-imagining Black Love

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By: Cody Charles

Black love,

a bursting speck of gold dust

sunrise waking us

to us.

~Megan Pendleton (Badass Black Queer Poet)

I’ve been thinking about Black Love for a while now, and how it is both felt and intellectualized. As a Black fat queer cis femme, love has always been complicated.

I have been in community with beautiful Black folk who uplift me, challenge me, hold me accountable, induce hearty laughs, and often finish my sentences and interpret my infamous side-eyes.

I have been in community with resilient Black folk who hold me when I have nothing left, who cook my favorite meals in times of celebration and grief, who massage my shoulders and administer hugs that heal the soul, and who I trust passing the baton onto when I’m in need of rest.

It is worth mentioning that when I feel this radical prioritization– this space created where my full self is welcomed, and can be explored- it is often with my Black queer and trans family.

In addition to the above, I have felt extreme isolation and violence in the name of love, often caping behind the veil of organized religion (informed by Imperialist White Supremacist Capitalist CisHeteroPatriarchy).

Re: someone does and says something really awful to me, and using the above framework, I’m supposed to respond with love and forgiveness.

Nope.

The word love is complicated, and often goes untroubled.

I am curious.

I am curious about how we engage love outside of the aforementioned toxicity.

I am curious about what love even means? Isn’t it a made-up word steeped in violence and manipulation- a tactic to keep the powerful in power? Am I off here?

But, I am most curious about the following question…

What is Black Love outside of Imperialist White Supremacist Capitalist CisHeteroPatriarchy? (What is Black love minus the standards/expectations of the cisgender white phukshyt?)

Below I have asked a few of my brilliant friends to chime in.

Enjoy, and share.


Bulaong Ramiz-Hall– Educator, writer, community builder, granddaughter of the resilient survivors of enslavement and colonialism

Black love is the magic of our ancestors existing in our bodies, minds, spirits and souls. It is the deep and direct rejection of all things that tell us we are not beautiful, brilliant, worthy, and free. Black love is what makes us human, what allows us to access the deepest parts of ourselves, its that love that separates us from all others and connects us to each other.

I had to learn to love blackness, mine and others. I had to train myself to find the beauty in my people, to feel an affinity with my culture, to let the connection to both intergenerational trauma and intergenerational thriving sustain and guide me.

Black love is the antithesis to white supremacy, it is the cure to imperialism, it is a return to the fluidity of our roles in community, it is a rejection of hierarchy that allows for some to have more than enough and others to have nothing, it is the elevation and celebration of women and femmes, it is what will free us all.


Robert Jones Jr.- Creator of the Son of Baldwin Platform

To me, this kind of black love would, first and foremost, be built on a foundation that neither fetishizes nor recoils at the sight of jet-black skin. It would know that dark-black skin is something to be adored and treasured, like the cosmos itself, rather than covered up or bleached away.

Nor would black love understand or accept violence in the face of black queer desire and black queer bodies. Rather, it would celebrate, given their unpopularity in this current white supremacist cisheteropatriachal moment, any consensual romantic black bonds.

Black love would not be afraid of black children’s joy and would not seek to police it. I use that word “police” intentionally. Black love would seek, instead, to un-train itself from art of corporal punishment because black love would push out the fear and sadism that drive such practices.

Black love, outside the scope of the pathologies mentioned, would make untrue the rap verse (“And when you get on, he’ll leave your ass for a white girl” — Kanye West, “Gold Digger”) describing the phenomenon of black men who select white partners over black ones because black would be seen as more than enough.

Black love would eschew respectability for humanity, choose humility over pride, select gratitude not ego, seek to be spiritual rather than religious, make whole not half, restore as opposed to damage. It would never assume, but would always ask permission, move forward only when permission has been granted, and would not whither from rejection, but would rejoice at the mutual respect left in its wake. Rather than seek to narrow, confine, and exclude, black love would seek to expand, liberate, and include.

In short, black love is potentially the complete opposite of imperialist white supremacist capitalist cisheteropatriarchy.


Zerandrian S. Morris– Anti-Academic and Ivy League Professor

Hmm…black love outside of the phukshyt is…Hell, I have no clue, as I’ve never experienced it. But I would imagine it to be exceptionally liberating and a deeply creative space. A place where it’s ok to phuk up and the fear of relationships dissolving at whim, wouldn’t be there. It would be women liking me for me, not because they’re curious about what its like to date a non-binary person and a year later, they’re engaged to a cis-person.

Sorry let me try and stick to what it is, versus what it’s not.

It is freer. More liberatory. It’s both hood AF and elegant like a quarter pounder with cheese with a side of sushi from Masa in NYC.

Damn. That sounds dope AF!


Romeo Jackson– Black Queer Femme Educator, Learner, and Thinker.

This is such a hard question to answer given most images we have of Black love are Imperialist White Supremacist Capitalist and deeply invested in CisHeteroPatriarchy. Even the few public images we have of Black love are often coded as white and placed in proximity to gender and sexuality norms (think: Gabrielle Union and Dwyane Wade or Michelle Obama and Barack Obama). Where are the expressions of poor Black love, of Disable Black love, of trans Black love?

Black love has the potential to be the transformative power to liberate all Black people. This liberatory Black love understands that love is a way of being versus a feeling. Yes, love can be a feeling, but what if we imagined love as a place we can never reach, a way of thinking, as praxis? In thinking about Black love this way, no where can the cis-het-college-educated-upper-middle-class couple with two cis-het children be seen as the model for Black love? It is then, how we start to imagine the Black trans femme couple fighting for survival while mothering an entire community of queer and trans youth as Black love, because at its core Black love is a rejection of Black death, pain, and suffering.

Lastly, we must begin to understand Black friendship as Black Love. Love is more than the people we fuck, go on dates with, and enter into romantic relationships with. My friendships, often with Black queer and trans people, have been my greatest source of Black love. Black love that sees you in your wholeness. A Black love that is there to call you out while honoring your humanity. Black love is seeing another Black person as human, always deserving of love, support, and community. Black friendship is the past, present, and future of Black love.


Black folk, what is Black love to you outside of these toxic systems? #ReimaginingBlackLove #BlackJoyWeDeserveIt Share on X

 

Black love,

a bursting speck of gold dust

sunrise waking us

to us.

~Megan Pendleton (Badass Black Queer Poet)

If any of my writing helps you in any way, please consider tipping here =>cash.me/$CodyCharles (Square Cash), @CodyCharles(Venmo), orpaypal.me/CodyCharles<=

This is the work of Cody Charles; claiming my work does not make me selfish or ego-driven, instead radical and in solidarity with the folk who came before me and have been betrayed by history books and storytellers. Historically, their words have been stolen and reworked without consent. This is the work of Cody Charles. Please discuss, share, and cite properly.

Bio: Cody Charles is the author of Getting To Know Rosa Lee: An Overdue Conversation With My MotherBlack Joy, We Deserve ItThe Night The Moonlight Caught My Eye: Not a Review but a Testimony on the Film Moonlight5 Tips For White Folks, As They Engage Jordan Peele’s Get Out. (No Spoilers)A Letter to Black Greeks Who Happen to be Black and QueerStudent Affairs is a Sham, 19 Types of Higher Education Professionals, and What Growing Up Black And Poor Taught Me About Resiliency. Join him for more conversation on Twitter (@_codykeith_) and Facebook (Follow Cody Charles). Please visit his blog, Reclaiming Anger, to learn more about him.

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“I Still Know What You Did Last Summer: Pandemic, Pride, and HIV Afterlives”

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by Jatella Jordan

Atlanta Black Pride began as a picnic. 

Once upon a time in 1996, “a small group of African American lesbian and gay friends held a picnic over Labor Day weekend to celebrate their unique experience in Atlanta’s LGBT community. Each year, the group grew with others from the community and neighboring cities.” This swelling group would become the non-profit, volunteer-led 501(c)3 organization, In The Life Atlanta (ITLA). As a founding party to the International Federation of Black Prides, ITLA annually hosts upwards of 100,000 Black queer people in Atlanta, Georgia–comandeering almost every major club, the entire metro area, and, the city’s heartbeat, Piedmont park. 

Atlanta Black Pride is the largest pride event dedicated to Blackqueer people in the World. 

Of course, everyone who attends is not affiliated with ITLA, nor is every event held in the name of Atlanta Black Pride on Labor Day weekend engineered with the consultation or even knowledge of ITLA. However, I find it imperative to properly situate what can be considered a kind of Blackqueer Hajj into the larger, historical context of the “Black (gay) Mecca”. 

As I write this, cases of COVID-19 and resultant deaths are on a relative decline in Georgia. Yesterday, September 4, 63 people died; ten less than the number who died the day before on September 3. There were 2,066 cases discovered yesterday as well, which in comparison to the 2,675 found the day before seems like progress–seems. 

Either unwittingly or out of sheer moral dereliction, Blackqueer people have, nonetheless, crowded the concrete corridors of downtown Atlanta in the name of “Pride”. Fulton County, in which Atlanta resides, has the most cases of any county in Georgia with 25,540 confirmed cases to date. Footage from inside clubs packed passed capacity proliferated Black twitter. Bodies move as if welded together; the building heaves as it holds them–constricted and ecstatic. Sweat and swisher-soaked shirts find their way up over heads, tucked into jeans or draped across clavicles, couches. Tongues untied touch, mouths unmasked meet. Exhales no longer waited; they breathe each other in, eliding every edict to distance. Under these conditions, death is imminent, intimate.

In 2018, WSB-TV reported that, according to Emory University’s Center of AIDS research, HIV infections had reached “epidemic” proportions for Blacks in Atlanta, with every 1 in 51 Black people at risk of diagnosis. 42% of new HIV diagnoses in the country in the same year were among adult and adolescent Black people. Black queer men–the demographic majority of Atlanta Black Pride, I must add–make up for 37% of new diagnoses among all queer men in the United States. 

One of the very few things known about COVID-19 is that it disproportionately impacts the already immunocompromised–the Elderly, the infantile, the asthmatic, the seropositive. Hence, it would seem to behoove the Blackqueer attendants of Atlanta Black Pride–who by no means nor stretch of the imagination are solely responsible for the intracommunal increase of HIV diagnoses nor by majority, themselves, seropositive–to be vigilant, not simply about their own health but about the health of their larger community. Put differently, Atlanta Black Pride 2020 seems blissfully ignorant of, not merely this current historical moment but, moreso, itself; its attendees–against the backdrop of 5,000+ deaths, 263,000 cases and counting, impending eviction crises, mass unemployment, abolitionist unrest–begin to appear almost morally bereft. 

I’d be remiss if I did not mention that most of the event fliers appeal to cisheteronormative cultural appetites with well-oiled and scantily clad, light skin men/mascs who titillate the impoverished desirability politics of its viewers. Consequently, thin, conventionally desirable, cisgendered, homonormative Black men get to feel most hailed and at home. This may possibly clarify why it looks to be the case that, for Atlanta Black Pride and her benefactors, the pandemic is not to be taken seriously; to whom/what do cisgay men ever feel accountable? 

On the other hand: it is, however, simply empirically untenable, outright false to assert or even suggest that Black cisgay men are the only Blackqueer folks present for Pride. Anything else would be or border erasure. This, then, raises an even more harrowing question: for whom/what is the Blackqueer responsible? If cases rise in Atlanta post-Pride, even if only within Blackqueer commons, are Blackqueer people, even partially, responsible? Who is the onus on to defend Blackqueer life or stave off Blackqueer death and dying? 

Cultural historian Saidiya Hartman, in her trailblazing monograph Scenes of Subjection: Terror, Slavery, and Self-making in Nineteenth Century America, looks at the Black codes and Freedmans’ Bureau handbooks to illuminate how postbellum America incorporated recently emancipated slaves through liberal ideologies of consent, responsibility, and culpability. The “ex-”Slave demonstrated their appreciation for emancipation through self-mastery, discipline, and hard work. After 400+ years of free labor, idleness and lethargy in the Black was shamed and eschewed as “the body no longer harnessed by chains or governed by the whip was instead tethered by the weight of conscience, duty, and obligation,” writes Hartman. In a constant performance of ethical sophistication and proper conduct, Black bodies were ushered into a more modern regime of servitude in which they would perpetually genuflect to the behavioral dictates of the State and its White majority in always already foreclosed attempts at making good on the promises of manumission: national incorporation, sociopsychic recognition, juridical protection, and legal equality. To be irresponsible–meaning both without anything to be responsible for (property for instance) or to be accessed as negligent vis-a-vis what one is supposed to be responsible with (personhood and other persons)–was to be unfit for freedom. 

Under these on-going conditions, the Blackqueer remains precluded from recognizably responsible behavior at least insofar as Blackqueerness yet marks the racially abject and sexually deviant imposition on and threat to the very notion of the public and every concept of the proper, good, and socially acceptable on which it relies. Stuart Hall’s Policing the Crisis, Michael Warner’s Publics and Counterpublics, and Saidiya Hartman’s Wayward Lives, Beautiful Experiments come into chorus beautifully on this point. Blackqueer responsibility is a misnomer because Blackqueer propriety is impossible. As Hartman further advised in 1997, the Blackqueer is the constitutive outside of citizen-subjectivity, or the Blackqueer is only a political subject to the extent to which it is criminally culpable. The Blackqueer capacity for responsibility, within a legico-juridical order to which it has no place or legitimate claim, is always a precondition for Blackqueer criminality. 

The Blackqueer is ontologically ir/responsible: at once, made to be responsible for their own bio-political damnation and irresponsible with their ever-pending redemption. “Sin is Negro as virtue is white,” writes Frantz Fanon in Black Skin, White Masks. “All those white men in a group, guns in their hands, cannot be wrong. I am guilty. I do not know of what, but I know that I am no good.” 

What might it mean to understand Blackqueerness as the refusal of the politics of the proper? What if the politic of Blackqueerness is to dispossess itself of the proper, which is to say the appropriate and the “responsible”, which is to say place and/in state? Can we look at the refusal to be withheld from each other as that dispossessory politic? Maybe getting together is the only or originary politic of the dispossessed; those dispossessed, first, of the very possibility to get together. If what poet-philosopher Fred Moten reminds us is true, if “we get together to fight,” can we see within all the fighting, the “fighting to maintain our capacity to get together”? Must we be responsible for the conditions that coproduce our constriction and our ecstasy? Whither might Blackqueer rage and release be permitted? What would it look like to shift the penologic of responsibility back on the “authors of devastation,” whose “innocence,” Baldwin tells us “constitutes the crime.” 

Before the U.S. government decided to rescue Wall Street from COVID-induced collapse, it refused to democratize access to Pre-Exposure Prophylaxis while defunding the Global Fund to Fight AIDS. Blackqueer people, particularly in Atlanta, have long occupied a state of [non-]emergency, with nothing to show for it besides a well-lit stadium and a Mayor with Bottoms for a last name. Therefore, when we ask Blackqueer people to be “responsible” for their contribution to the pandemic, be held accountable for COVID’s role in community, we must first ask how “responsibility” itself is a request for a comportment that consents to the current medico-juridical paradigm that engineers Blackqueer death–both, premature and belated. Blackqueer riskiness, ethical irresponsibility, was not why HIV/AIDS became an epidemic and, in the same way, it will not be why COVID-19 never loosens its grip. A government that capitalizes off of catastrophe; that chooses profits over people; who–right before entering a $1.95 Billion deal with Pharmaceutical company Pfizer and biotechnology company BioNTech, a $2.1 billion deal with French pharmaceutical company Sanofi and British pharmaceutical company GlaxoSmithKline–allowed the ban on evictions to expire, permitted schools to reopen, began disseminating “back to work” plans, and “phasing-out” travel restrictions: the U.S. government will always, in every instance, be responsible for the rise of coronavirus and its asymmetrical presence in Blackqueer and poor communities. 

Furthermore, if to be Blackqueer is to lose the right to one’s own body or the right to own one’s body; if Blackqueer bodies are always “public texts”, as Karla Holloway might suggest, then we must take into our analysis how Blackqueerness has been written into the general political body, the hegemonic commonsense, the collective unconscious as, in itself, a biological threat, as negrophobogenic as Fanon later puts it, as sheer pathogen. This discursive-material conceptualization–Blackqueer systematic vulnerability to disease/death conterminous with disease/death as the universal sign of Blackqueerness—rebuffs performative concealment or “proper posture”. There is nothing the Blackqueer person can do to not be a figure of epidemiological scandal. The Blackqueer is the ghost of every pandemic. The Blackqueer occupies the political role of bioterrorist, in advance. Borrowing a Hartmanian locution: this is what it means to live as the afterlife of HIV. 

Still there is the very real risk of acquiring (and dying by) COVID. The lives of Blackqueer folks, disproportionately immunocompromised and/as disabled, hang in the balance. Their vulnerability to death seems eclipsed–as it is already more generally–by an intracommunal propensity to play with precarity. There is no question that a dearth in political attention to the Blackqueer disabled structures Blackqueer responses (or lack thereof) to the pandemic. Yet, I want to suggest that play can also be a Blackqueer disabled response. I want to suggest that Blackqueer disabled folks attended Atlanta Black Pride, against their best self-interest and though it might not be an ethics to universalize, it is not a politic to minimize. Amidst the ongoing War on AIDS, Blackqueer lifeworlds–crowded nightclubs, dilapidated bathhouses, un/protected penetrations—become articulations of summers refusing to be stolen, bodies refusing to behave, backs going unbent. Blackqueer folks–disabled and otherwise–engage in risk irreducible to the apolitical or asinine. There is a politics present in Blackqueer folks’ refusal of the ways precarity precludes play. If we think about the war on AIDS as war on the Blackqueer disabled/immunocompromised, how might Blackqueer disability always entail the negotiations of play and precarity; how might those negotiations proliferate to unforeseen, counterintuitive and counterproductive ends? A politics of Blackqueer commons might also look like where touch persisted, when pleasure insisted under the pressure of pandemic and antiBlack public, especially as the difference loses all distinction, especially since “we have nothing to lose but our chains.”

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Twitter Reacts to BlackLoveDoc’s Shortage of Dark Skinned Women in Promotional Video

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#BlackLoveDoc returns to OWN on September 5th, and they’re being dragged through the Twitterverse because of their promotional video, which dark-skinned women are largely unaccounted for. 

If you’re unfamiliar with what #BlackLoveDoc is, it’s a docuseries where a collection of black couples—queer and hetero—have discussions about love on camera. 

The promotional video sparked a debate about colorism. One Twitter user replied, “When I say that ‘Black love’ is nothing more than a lie this is what I mean. The women had to pass a paper bag test to even get the so-called ‘Black love.’ This is why I’m [a] firm believer in Black women opening their options and dating the right person for them regardless of race.”

Whoever runs #BlackLoveDoc’s Twitter account, probably Gayle King, replied: “Hey Ella! We agree. This is why we show Black men and women of all shades in loving relationships – we even show them in relationships with someone who isn’t Black Flushed face And some folks are mad. It sucks. But we [still] show US being loved. Because that’s what matters.”

Bad response to being called out for colorism. Surely a billionaire like Oprah can afford better social media editors and public relations training for her staff. 

Enjoy these tweets of #BlackLoveDoc’s promo getting dragged:

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Cori Bush Snatches The Missouri Primary From 19-year Incumbent William Lacy Clay

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A little positive political news is coming our way. Cori Bush, who’s running for Congress in Missouri has snatched the primary vote from Lacy Clay, who has held the seat for 19 years. For the past 50 years, the Clay family has held the seat. Today, Cori ends that streak.

Of importance is that Cori is not only a Black woman, but one of the better-known organizers for Black Lives Matter. The Congressional Black Caucus was very vocal about their disapproval of her “radical” stances, but it seems their clucking has meant absolutely nothing to the final result. She punctuated her victory with a simple tweet:

Boom! Haha. Ya girl has sass. I’ll remind you all that she was one of those protesting for our lives at Ferguson and has lead her public life with a raised fist ever since.

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