There is an apparent lack of involvement of black men in and around men's groups, anti-sexism and sexual politics generally. This fact indicates a problem of either marginalisation of black men within the men's movement or their lack of recognition of the importance of examining their own values and attitudes towards women (and to other men and people of different sexualities).
| Much of the DJ and Rap culture reduces women to derogatory terms such as "pussy" or "punani". |
One explanation for the small presence of black men in discussions of masculinity and anti-sexism is the desire of any oppressed group to devote its energies to challenging and surviving the oppression experienced in society. For black men this oppression is experienced in a number of forms such as racism, economic marginalisation and class antagonisms. It is hardly surprising that black men have tended not to get involved in men's groups or anti-sexist activities. Exploring issues of gender and sexual politics has been seen as less important than attacking the political system which enforces their oppression. Many straight black men do not see these issues as being directly relevant to their own primary problems and experiences, such as dealing with racism and lack of opportunity.
Another factor which contributes to the absence of black men from such discussions is the prevalence of traditional values amongst the black community. Traditional religious values reinforce the assertion of negative masculine attitudes and support the marginalisation of women from all but their traditional roles. Religious influence also fosters intolerance towards gay and lesbian sexuality in the black community.
In 1990 The Voice, which claims to be Britain's biggest selling black newspaper, carried an article on Justin Fashanu, the footballer, coming out. It also featured a number of homophobic articles in response. These included one article in which John Fashanu denounced his brother. The Voice, in capitalising on this controversy, sought to portray the polarisation of attitudes towards masculinity and sexuality within black communities. Although the motives of such media sensationalising were dubious it is clear that these conflicts of attitudes exist.
Sexist attitudes amongst black men manifest themselves in a number of ways. Much of the DJ and Rap culture reduces women to derogatory terms such as "pussy" or "punani". (Although the increasing number of female rap artists poses a challenge to this sexist culture.) Regarding women as objects of conquest reinforces the racist stereotype image of the black super stud. Enforcing traditional roles for women in personal relationships is also an expression of this sexism.
The rise in feminist critiques, particularly of black men's sexism and patriarchal attitudes, has induced something of a defensive response from some black men. They claim that black women have attempted to further emasculate black men who are already denied the basic expressions of manhood by racism in society. Research in the US and Britain has shown that black women, relative to black men, have a higher level of educational success and employment opportunity. This means that black women can attain a greater degree of economic independence from black men. This situation has led to some black men perceiving their "manhood" as being further threatened.
| Many black men are dismissive of feminist critiques of black machismo |
The experiences of black men who have had a more difficult struggle to achieve economic, social and educational parity than their white peers underpins the defensiveness of black men to criticism of the way in which they express their masculinity. Many black men are dismissive of feminist critiques of black machismo particularly in relation to debates in literature and the media about black men's oppression of black women.
Consequently some black men are reluctant to accept that they have and exercise power over others, particularly women. The failure to accept that this power is used (or more appropriately misused) is one of the hurdles that black men and women working to challenge sexism have to overcome.
It has been argued that the black male (in European society) is in conflict with normative definitions of masculinity which imply a certain autonomy over and mastery of one's environment. From a historical perspective, black masculinity has been a subordinated masculinity. In the era of slavery a hierarchy of race and gender was produced. White patriarchal domination cancelled out the privileges ascribed to the masculine role. Black men were prevented from exercising their masculinity by white patriarchal systems of oppression.
Black men in racist society are denied access to political power, and to social, educational and economic
advancement - the dominant measures of masculine success in a white patriarchal culture. But black men aspire to these kinds of success in order to obtain self-esteem and redress their position of marginalisation and powerlessness. In doing so they collude with patriarchal oppression. In addition to these pressures on black men the fear of being perceived as less than "real" men encourages them to conform to the black macho stereotype.
One result can be abuse and misuse of women and children by black men asserting power in one of the few spheres a racist and capitalist system allows them to - their personal relationships. This state of affairs, it is argued, is more prevalent amongst the lower class black men who attempt to mitigate their low self-esteem and their feelings of powerlessness at being denied the most basic rights and opportunities in society.
These issues have been on the agendas of black men and women for a long time. However, discussions have been marginalised from main stream sexual politics debates. It was because of this state of affairs and my concern at the lack of representation of black men in the anti-sexism and sexual politics debate that I decided to start up a black men's discussion group, the aim of which was to foster debate around issues of masculinity and black men.
I placed an advert in a well-known black newspaper which ran for several months, I also spread the word by talking to black men I came into contact with socially, through work, and via other social contacts. Black men I spoke to thought it was a good idea and wished me luck, but most did not commit themselves.
Not surprisingly perhaps, some interest was shown by women. I received calls from black women who wanted to know why women were being excluded and expressed the desire to attend meetings. These women were questioning whether this was just another men's club that would dominate issues relating to masculinity and sexism. That is, reinforcing the marginalisation of women in the very area where they have the greatest knowledge and experience of men's oppression.
Some women I spoke to showed interest and assured me that their friends or partners would want to come along as they were "interested" in such issues and that they would speak to them. None of these men contacted me.
Despite the slow trickle of responses to my advert, I was contacted by a sufficient number of black men who wanted to come along to the group's first meeting. The men came from a range of backgrounds: barristers, trainers, counsellors, public sector workers. There was a broad age-group range (20s to 40s). The group started with six men but within a few months this had increased to twelve. This number was considered to be the maximum if the group was going to explore personal perspectives and experiences. However, continuing interest shown by other black men resulted in the creation of a second group of six, with interest still being shown by men who had heard of the groups through friends and contact sources.
A range of reasons for joining the group emerged from group meetings. Curiosity, isolation, and 'something to do' were some of the reasons expressed. It was evident that some men showing interest in the group had basic motives other than wanting to explore issues around black men and masculinity.
Social and cultural isolation are factors which encourage black men to want to seek out other black men from similar cultural backgrounds. Isolation at work can be a problem for black men. This may have particular significance for black managers working, for example, in predominantly white organisations. Here they have to deal with race or gender based conflicts, or maybe challenge racist stereotyping within those organisations. They may need to work through feelings and emotions arising out of everyday experiences in an environment where they feel safe. These may involve sharing feelings of success, or negative experiences such as racism and seeking ways in which to deal with them.
| The desire of black men for social contact with others is partly the product of social and cultural isolation |
The desire of black men for social contact with others is partly the product of social and cultural isolation and hence the lack of opportunity to share common experiences with other black men. This is of particular importance for socially mobile black men, who, by virtue of their particular work, social position or geographical location, find it difficult to meet other black men from similar cultural backgrounds who could share experiences such as celebrating expressions of black art, music, cultural and political heritages. These heritages include the struggles of parents who fought against terrible odds, such as lack of opportunities and battles against racism in all its forms, to make a life for their children and themselves.
Isolation can be a particular problem for black gay men. Homophobia enhances the oppression experienced by gay black men in that there are fewer support agencies, clubs and other social outlets for them to express their sexuality freely. This experience enforces a two-fold oppression of racism and homophobia.
Black men have the need for support from their peers in terms of exploring past experiences from personal and political perspectives and defining a positive self-expression of their masculinity. The need to interact with other black men may also be based on the desire to seek legitimisation for values and attitudes which may be challenged elsewhere such as in personal relationships or other spheres of social contact.
One recurring theme from discussions with other black men is their past feelings of powerlessness. Black men often express feelings about incidents in their lives which have caused them hurt and have made them feel powerless.
These experiences often repeat the hurt black men have experienced in infancy by being ostracised, abused or humiliated because of their blackness. Each subsequent experience of racism evokes earlier hurts and traumas. The feelings of isolation and powerlessness resurface in one way or another with negative experiences in adult life.
Black men are partly reluctant to become involved in men's groups or anti-sexist activities because existing men's groups are seen as being for white middle class men. The failure of these groups to take on board issues of race is one reason for this. Black men are willing to examine their masculinity but one problem is the lack of perceived opportunities to do so and to feel secure in group settings.
For some black men, being in a predominantly white forum such as a men's group meeting can invoke the feelings from their earlier negative experiences in infancy. Being surrounded in the playground and being abused for being black or being scapegoated in the classroom are examples of this. Being mimicked for the way they speak or for the cultural practices in their homes leads black men to develop a defensive secrecy - fear of talking about their experiences and their feelings. Black men have learnt one thing from infancy - being open about themselves makes them vulnerable to attack by racism. Black men learn to use this secrecy as a survival tool.
Thus secrecy is positive to an extent in that it offers some self-preservation in a hostile environment. However, there is a price to pay. In adult life, when this survival tool is well advanced, some black men find it difficult to be open, to articulate true feelings, show vulnerability, or be able to explore personal experiences with others. They tend not to be able to express their feelings, particularly in white male environments, which for many black men represents the very image of their oppression. Men in black men's groups can explore and work through issues such as violence and sexism without the fear that experiences they relate will be perceived as confirming the racist stereotypical images of black men, prevalent in this society.
What this demonstrates is that any liberation from the constrictions of traditional masculinity must involve attacking the political structures that reinforce social isolation and racism. There can be little progress without also struggling to change the social and political structures that reinforce racism and patriarchy in society.
The impact of the women's movement has presented challenges to black men's behaviour and comes from a number of sources - from within the family, or from personal and work relationships or institutional challenges, such as from work-place policies. These challenges have made many black men aware of the issues around sexism and gender issues. These issues are increasingly on the agendas of partners, black women's groups and organisations.
The rise in activity amongst black women's groups and organisations has had an impact in the black community. In addition to this, magazines such as Spare Rib and various women's publishing houses over the last decade have given a voice to black and third world women's perspectives on patriarchy. Features on black women's experiences have sharpened the debate on sexism and male oppression in the black community. A series of articles in The Voice in 1990 also focused attention on the importance of masculinity and black men-women relationships as an issue, particularly the role of black men, their attitudes to, and relationships with, women.
The women's movement has had a major impact in terms of challenging black men's values and attitudes and in forcing black men to examine traditional models of masculinity. Some black men are responding to this challenge positively and the small but growing number of black men becoming involved in anti-sexism, sexual politics and gay groups represents a challenge to the prevailing traditional image of the black man. This development promises a greater involvement of black men in tackling the orthodoxy of sexism, homophobia and other negative macho values.
Copyright © Achilles Heel Collective
If you've enjoyed reading this article on-line please consider subscribing to the magazine.
