NPR BREAKING NEWS ON NPR! In a strong showing of solidarity, the Coalition of Indian Child Welfare Act (ICWA) Directors in South Dakota voted 6-0 to submit a report to Congress confirming S.D.’s systematic violations of ICWA. The directors demanded that the Bureau of Indian Affairs live up to its months-old promise of hosting a summit on Native American foster care in S.D. LISTEN TO THE NPR REPORT HERE: http://n.pr/TyfUfb
Daughters Given Up for Adoption Seek Knowledge About Their Culture and Birth Mothers - ICTMN.com
This year, for the first time in a long time, Mother’s Day didn’t bring with it the painful unknowns for Jeanne Winslow and Rachel Banks Kupcho of the Leech Lake Band of Ojibwe. Jeanne and her daughter Kupcho met for the second time last October, more than 35 years after Winslow gave her newborn up for adoption. “The day I got the call was the day I knew my life had changed forever,” says Winslow. That call on a cool October day carried the news that her daughter had found her and wanted to meet.
Their reunion was not a made-for-TV event filled with balloons and flowers. Winslow recalls that seeing her daughter for the first time in such a long time was quietly powerful, a bit like the first time she heard the drum and knew deep in her body that she was American Indian. Like Kupcho, Winslow was put up for adoption as a newborn and raised by non-Indians. Their story puts a quintessential Indian twist on the standard Mother’s Day tale of maternal perfection, and shows the inexorable pull of blood and spirit that so many Native people describe when they speak of wanting to know their culture.
I first met Kupcho in Minneapolis back in 2008 while doing a story about the challenges faced by American Indian adoptees who want learn more about their cultures and their birth parents. At the time, she knew only that her birth mother was Ojibwe from Minnesota. Her adoptive family was supportive and understanding of her efforts. A bright, confident young woman, Kupcho is convinced that without the unconditional love of her adoptive parents she would not have been strong enough to pursue her passion and calling of working to support the Indian Child Welfare Act (ICWA). While working with the National Indian Child Welfare Association, she met Sandy White Hawk, executive director of the First Nations Repatriation Institute in Minneapolis. White Hawk, an adoptee herself, founded the organization to advocate for Native adoptees in accordance with ICWA and to help unite adoptees with their birth families, cultures and tribes. In October, they informed me that they had found Kupcho’s birth mother, Winslow, a children’s counselor living in Iowa.
Winslow and Kupcho, along with Kupcho’s 18-month-old daughter Mika, quickly arranged a meeting. Kupcho recalls that Winslow seemed to be in quite a hurry to meet her. She soon found out why. Winslow’s birth mother (and Kupcho’s grandmother), Audrey Banks, who Winslow had met 20 years earlier, was dying. Winslow immediately rushed everyone to her mother’s bedside. “There were four generations in that room meeting for the first time,” Winslow recalls. “That was the first thing Kupcho and I did together. It was the greatest privilege and honor to be there with her. It was a very healing experience. This has all been about circles connecting. At first, it was just my circle but now I see that so many others are interconnected.”
Jeanne reading book to her granddaughter, Mika
Kupcho didn’t know it at the time, but she had previously connected with her grandmother—Audrey was well known and respected in the Minneapolis Native community for her work helping social service agencies maintain compliance with ICWA. Like Kupcho, she earned a master’s degree in social work in order to better serve Native children. “There has definitely been something bigger at work in my life; there has been a path I am meant to walk,” Kupcho says of this coincidence.
In many ways, Audrey’s experience as a young Ojibwe woman may have helped set the direction of that path. Born on the Leech Lake reservation, she was sent to the Pipestone Indian boarding school at age 9 and remained there for the remainder of her childhood. After moving to Minneapolis she gave birth to three boys and three girls. According to her daughters, social workers from Catholic Charities showed up at her bedside after each birth, pressuring the single mother to give the girls up for adoption. “She said that she felt coerced by the social workers that said that the girls would have better lives if they were raised by white people,” recalls Bernadine Harroun, Audrey’s second daughter. “I think that influenced her decision to go into social work and help keep Indian kids with Indian families.”
Bernadine and her younger sister, Winslow were adopted by the same family and raised together. Bernadine initiated the search for Audrey and Winslow and was responsible for their first meeting in 1989. They learned that Audrey, all of her children and Kupcho all lived and grew up within 20 miles of each other.
“Most of the stories of Native adoptees finding their families are like miracles,” White Hawk says. The distinguishing factor for Native adoptees, according to White Hawk is that the children were prayed for by generations of parents who knew hard times were coming. “Native people have that spiritual pull, like a spiritual umbilical cord that compels us to seek out our families,” she says.
Many Native adoptees report that hearing the traditional drum often activates that spiritual pull. Indeed Winslow recalls the first time she heard the drum. “I heard it and I knew I was Indian. The drum goes to some place so deep,” she recalls. (She didn’t know it at the time, but her uncle, well-known activist Dennis Banks was one of the people at that drum. He was giving a presentation at Winslow’s suburban high school about the happenings at Wounded Knee.)
Except for the strange longing awakened in her by the drum, Winslow says life in her adoptive suburban home was good. Ironically, because of this positive experience, she was able to make the difficult decision to relinquish her own daughter for adoption. Newly independent and sexually inexperienced, she found herself pregnant at age 19. “I knew that I couldn’t give my daughter the chance she deserved unless I did something drastic,” she recalls.
With the support of her adoptive family, Winslow put Kupcho up for adoption. “Leaving the hospital without her was the hardest thing I’ve ever done in my life,” she says. Over time, however, she was at peace with her decision although birthdays, Christmas and Mother’s Day were hard. “I never stopped wondering about her,” says Winslow.
There was always a lingering, fear, too that Kupcho would be angry with her if and when they reconnected. She says, however, that her meetings with Kupcho and Mika have been smooth and joyous. She compares it to dancing in the circle for the first time with Audrey. “Somehow my feet knew what to do,” Winslow recalls.
“I can’t imagine the pain Winslow went through in making the brave choice to give me up for adoption. I give her tons of credit,” says Kupcho, adding that Winslow needn’t have feared she would be angry. “If anything her love gave me the wonderful life I have now. The home I was adopted into has afforded me the ability to do the work that I do.”
Kupcho is starting a new job with a non-profit organization that licenses foster homes for Native children. Her main focus is creating permanent, supportive homes. Although her adoptive placement was loving and good, advocating for a child to be in a loving home is not specific enough. “Being with family is ideal,” she says. “Love is not always enough. Going to the occasional pow wow is not enough. We need to know about our traditions and culture. Even knowing you’re Indian is not enough. With the experience of meeting my birth family, I understand this more fully.
“As a mother and as an adoptee I have a better sense of myself. I have a stronger, more confident gait. This is the only thing my adoptive parents haven’t been able to give me.”
Finding her birth mother, however, was not the whole key to Kupcho’s search. “I needed to know where I came from and make that tribal connection. When visiting the reservation I am suddenly among family and I feel good,” she says.
Both Kupcho and Winslow report that they are going forward with their new relationship without expectations and going with that process as it unfolds. Their first Mother’s Day was one of quiet joy. “I’m a mother, now I have somebody,” explains Winslow. “Plus it’s great to be a grandma.”
“Mother’s Day is definitely more complicated now, but only in my mind. I’m taking it as it comes,” says Kupcho, laughing.
Sandy White Hawk’s message for Mother’s Day and every day thereafter: “We need to encourage our birth mothers to forgive themselves and remember we wouldn’t be here without them. We need to tell them that regardless of the kinds of lives we have had, we can have good lives from this day forward and for that we are grateful.”
NOTE: This is an update to a 2010 story that was published on DailyYonder.com.
I think framing the discourse about transracial adoption as a “well do you think you’d better off if you weren’t adopted?!”… or “at least you got a home rather than living in poverty/the slums/an orphanage/foster care!”… type discussion is really fucked up, as it places the onus for reconciling children needing homes with the inherent problems of white people adopting POC kids on the adoptees. It completely lets the white people who actually make the choice to adopt POC kids off the hook and absolves them of any responsibility to do so in a way that causes the least amount of harm to the child.
No discussion about transracial adoption should be centered on whether or not I’m sufficiently grateful for having been adopted. It’s completely irrelevant & parents who expect their adopted children to feel some sort of gratitude toward them shouldn’t be adopting in the first place.
The discussion that we should be having is why are white folks allowed to adopt POC children regardless of whether they’re sufficiently educated/prepared to rear the child in a way that won’t do lasting harm. Why is it that when actual transracial adoptees and other POC attempt to highlight the problems with white people raising children of color, the first response of most people is to essential tell us to “shut up & be grateful for what you got!”
I’m glad I was adopted because if I wasn’t I more than likely would have ended up in foster care going in and out of white peoples’ homes anyway. I would have been better off, though, if I’d had parents who didn’t ascribe to color-blind racist ideology (as do 90% of white people in the U.S.) but rather chose to educate themselves about the struggles inherent of brining up a child of color in a deeply white supremacist society.
” Dark Jez (via dustoffvarnya)California bill would allow a child to have more than two parents
Beaver had June and Ward. Ricky had Ozzie and Harriet. Mom and Dad, same-sex couples or blended families, California law is clear: No more than two legal parents per child. When adults fight over parenthood, a judge must decide which two have that right and responsibility – but that could end soon. State Sen. Mark Leno is pushing legislation to allow a child to have multiple parents. “The bill brings California into the 21st century, recognizing that there are more than Ozzie and Harriet families today,” the San Francisco Democrat said. Surrogate births, same-sex parenthood and assisted reproduction are changing society by creating new possibilities for nontraditional households and relationships. Benjamin Lopez, legislative analyst for the Traditional Values Coalition, blasted Leno’s bill as a new attempt to “revamp, redefine and muddy the waters” of family structure by a leader in the drive to legalize gay marriage. “It comes as no surprise that he would try to say that a child has more than two parents – that’s absurd,” said Lopez, whose group calls itself a leading voice for Bible-based values. Under Leno’s bill, if three or more people who acted as parents could not agree on custody, visitation and child support, a judge could split those things up among them. SB 1476 is not meant to expand the definition of who can qualify as a parent, only to eliminate the limit of two per child. Under current law, a parent can be a man who signs a voluntary declaration of paternity, for example. It also can be a man who was married and living with a child’s mother, or who took a baby into his home and represented the infant as his own. Leno’s bill, which has passed the Senate and is now in the Assembly, would apply equally to men or women, and to straight or gay couples.
Uganda getting pushed to become next “Hot adoption” Supply country
As international adoptions have flourished, so has evidence that babies in many countries are being systematically bought, coerced, and stolen away from their birth families. Nearly half the 40 countries listed by the U.S. State Department as the top sources for international adoption over the past 15 years — places such as Belarus, Brazil, Ethiopia, Honduras, Peru, and Romania — have at least temporarily halted adoptions or been prevented from sending children to the United States because of serious concerns about corruption and kidnapping. And yet when a country is closed due to corruption, many adoption agencies simply transfer their clients’ hopes to the next “hot” country. That country abruptly experiences a spike in infants and toddlers adopted overseas — until it too is forced to shut its doors.
- The requirements that adoptive parents must live in Uganda for three years and foster the child for the same sum of time have been taken away
- Holt International (founding behemoth of all Western adoption agencies) announced a pilot program
- Mainstream liberal outlets hand-wringing/salivating over Uganda’s birthrate, which is ranked second highest in the world
- KONY 2012 DIDN’T HELP ANY
(But seriously, fuck you Jason Russell & co. - yet another case study of White Savior Industrial Complex doing more harm than good in unforeseen ways that are denied recognition even once they’re in sight)
LOATHING EVERYTHING RIGHT NOW
omfg, can we just call out the fucking colonialism??? christianists and oil companies are sending bibles and bullets into the country and extracting money, leaving poverty, disease and murder in their wake. the criminals are white.
Did you know that a guy has no say in whether a girl continues a pregnancy or not?
Final Vote in Virginia: Same-sex Couples Can't Adopt
Virginia took the last step on Wednesday in blocking an effort to let same-sex couples adopt children in the state.
The Board of Social Services approved regulations governing adoptions in the state on a 5-1 vote, according to the Richmond Times-Dispatch. The originally proposed anti-discrimination policy included sexual orientation. But when Republican Gov. Bob McDonnell took office he backed a pared down version of the policy, which starts in May.
Agencies will now effectively be permitted to discriminate against prospective foster or adoptive parents based on sexual orientation, age, gender, disability, religion, political belief, and family status, according to the Times-Dispatch.
Only race, color, or national origin are included in the rules.
The state already bars same-sex couples (but not gay individuals) from adopting. Equality advocates have tried to change that policy. A spokesman for Gov. Bob McDonnell said in April that “the existing adoption regulations are effective and fair.”
Gay rights group Equality Virginia and the American Civil Liberties Union argued unsuccessfully that expanding anti-discrimination protections would have increased the pool of prospective parents and led to more children being placed in good homes. But faith-based agencies said the new policy would have forced them to place children with gay couples, which they claim violates their religious beliefs.
The Family Equality Council notes that more than 6,000 children are in the Virginia foster care system and more than 1,500 children are waiting for adoption.
Sweatshop-Produced Rainbow Flags and Participatory Patriarchy: Why the Gay Rights Movement Is a Sham
checktherhyme: Sweatshop-Produced Rainbow Flags and Participatory Patriarchy: Why the Gay Rights Movement Is a Sham reinventionoftheprintingpress: adailyriot: cuntymint: so-treu: ewwwitzjojo: kaylee-marie: yellowbeesteward: kimclit: adailyriot:
Mattilda, a.k.a. Matt Bernstein Sycamore
The Assimilation Success Story
As legends go, San Francisco is the place for sexual debauchery, gender transgression and political deviance (not to mention sexual deviance, gender debauchery and political transgression). The reality is that while San Francisco still shelters outsider queer cultures unimaginable in most other cities, these cultures of resistance have been ravaged by AIDS, drug addiction and gentrification. Direct on-the-street violence by rampaging straights remains rare in comparison to other queer destination cities like New York, Chicago or New Orleans, but a newer threat has emerged. San Francisco, more than any other US city, is the place where a privileged gay (and lesbian) elite has actually succeeded at its goal of becoming part of the power structure. Unfortunately (but not surprisingly), members of the gaysbian elite use their newfound influence to oppress less privileged queers in order to secure their status within the status quo. This pattern occurs nationwide, but San Francisco is the place where the violence of this assimilation is most palpable.
I first moved to San Francisco in 1992, just before my 19th birthday, and was completely terrified by the conformity, hyper-masculinity, and blind consumerism of the legendary gay Castro district. I quickly figured out that this could never be my “community,” and always assumed that it wasn’t anyone else’s, either. Then one day, just recently, I was walking through the Castro with a friend of mine, whose social group includes a number of gay white men in their fifties, and everywhere guys were smiling at him and reaching out with great big hugs. I realized, then, that the Castro was somebody’s community, and this was, for a moment, a revelation.
What is sad about the Castro (and similar gay neighborhoods across the country and around the world), and indicative of what gay people do with even a little bit of power, is that these same smiling gay men have failed to build community for queers (or anyone) outside their social groups. Many gay men (even in the Castro) still remain on the fringes, either by choice or lack of opportunity. But as the most “successful” gays (and their allies) have moved from outsider status to insider clout, they have consistently fought misogynist, racist, classist, ageist battles to ensure that their neighborhoods remain communities only for the rich, male and white (or at least those who assimilate into white middle-class norms). They’ve succeeded in clamping down on the anger, defiance, flamboyance, and subversion once thriving in queer subcultures, in order to promote a vapid, consume-or-die, only-whites-need-apply version of gay identity. Homo now stands more for homogenous than any type of sexuality aside from buy buy buy.
In 1992, there were still a few slightly interesting things about the Castro: a gay bookstore with current queer ‘zines, and freaks and drag queens on staff; a used bookstore with a large selection of gay books; a cafe with live cabaret shows; a 24-hour donut shop with a rotating cast of tweakers; a tiny chocolate shop filled with delicate creations; a dyke bar; and a cruising park where faggots actually fucked. These meager (and mostly fag-specific) resources have disappeared, as rents have skyrocketed and corporate chains have replaced local businesses. A glittering Diesel clothing store now dominates Harvey Milk Plaza, the symbolic heart of the Castro, and the historic Castro Theater shows Eating Out, a movie about a straight guy pretending to be gay in order to get the girl with the gay friends (The tagline reads, “The fastest way to a girl’s heart is through her best friend.”).
Gay bar owners routinely call for the arrest of homeless people, many of them queer youth, for getting in the way of happy hour. Zephyr Realty, a gay-owned real estate company, advises its clients on how best to evict long-term tenants, many of them seniors, people with HIV/AIDS and disabled people. Gay political consultants mastermind the election of anti-poor, pro-development candidates over and over and over.
In 1998, wealthy gay Castro residents (don’t forget lesbians and straight people!) fought against a queer youth shelter because they feared it would get in the way of “community property values.” They warned that a queer youth shelter would bring prostitution and drug-dealing to the neighborhood. For a moment, let’s leave aside the absurdity of a wealthy gay neighborhood, obviously already a prime destination for prostitutes of a certain gender and drug-dealing of only the best substances, worrying about the wrong kind of prostitutes (the ones in the street!), and the wrong kind of drug dealers (the ones who don’t drive Mercedes!) arriving in their whitewashed gayborhood.
One sign of the power of San Francisco’s gay elite is that any successful mayoral candidate must pander to the “gay vote,” so it was no surprise when, in February 2003, Gavin Newsom, a straight, ruling class city council member representing San Francisco’s wealthiest district, hosted a lavish, $120-a-plate fundraiser for the new $18 million LGBT Center. At that point, Newsom was most famous for a ballot measure called “Care Not Cash,” which took away homeless people’s welfare checks and replaced them with “care.” Gay Shame, a radical queer activist group, gathered to protest Newsom’s agenda of criminalizing homeless people in order to get ahead at the polls, as well as to call attention to the hypocrisy of the Center for welcoming Newsom’s dirty money instead of taking a stand against his blatantly racist and classist politics. Whose Center was this, we asked? Was it a center for marginalized queers, queers of color, homeless queers, trans queers, queer youth, older queers, disabled queers, queer artists, queer activists, queer radicals… — or a Center for straight politicians to hold dinner parties?.
Our questions were answered when police officers, called by the Center, began to bash us as soon as they escorted Newsom inside. One officer hit a Gay Shame demonstrator in the face with his baton, shattering one of her teeth and bloodying her entire face. Several of us were thrown face-first into oncoming traffic; one protester was put into a chokehold until he passed out. As four of us were dragged off in handcuffs for protesting outside “our” Center, Center staff stood — and watched — and did nothing to intervene. Neither Newsom nor the Center has ever made a statement condemning the police violence of February 2003. In fact, one year later, newly-elected Mayor Gavin Newsom rewarded the powerful gays who stood on the Center balcony and watched queers get bashed. Newsom grabbed national headlines and solidified his San Francisco support base by “legalizing” gay marriage, and throngs of gay people from across the country descended upon City Hall at all hours of the day and night, camping out, sharing snacks and wine, and toasting Gavin Newsom as the vanguard leader of gay civil rights.
I Think We’re Alone Now… Citizenship, Gay Marriage and the Christian RightIn the fall of 2004, Marriage Equality, a brand new brand of “nonprofit,” held two amazing benefits in New York City and Washington, DC. Called “Wedrock,” these star-studded events featured numerous celebrities, major-label activist rockers from Moby to Sleater-Kinney, Bob Mould to Le Tigre. Just to get people all excited about marriage equality, the promotional email for the events concluded by stating, “Get angry, protect your citizenship.”
If gay marriage is about protecting citizenship, whose citizenship is being protected? Most people in this country — especially those not born rich, white, straight and male — are not full citizens. The not-so-subtle demand to “protect your citizenship” evokes images of George W. Bush’s screeds against “enemies of freedom.” Gay assimilationists want to make sure they’re on the winning side in the citizenship wars, and see no need to confront the legacies of systemic and systematic US oppression that prevent most people living in this country (and everywhere else) from exercising their supposed “rights.” This willful participation in US imperialism is part of the larger goal of assimilation, as the holy trinity of marriage, military service and adoption has become the central preoccupation of a gay movement centered more on obtaining straight privilege than challenging power.
Gay assimilationists have created the ultimate genetically modified organism, combining virulent strains of nationalism, patriotism, consumerism, and patriarchy and delivering them in one deadly product: state-sanctioned matrimony. Gay marriage proponents are anxious to discard those tacky hues of lavender and pink, in favor of the good ol’ stars and stripes, literally draping themselves in Old Glory at every pro-marriage demonstration as the US occupies Iraq, overthrows the only democratically-elected government in the history of Haiti, funds the Israeli war on the Palestinians, and makes the whole world safe… for multinational corporations to plunder indigenous resources.
A gay elite has hijacked queer struggle, and positioned their desires as everyone’s needs — the dominant signs of straight conformity have become the ultimate signs of gay success. Sure, for white gays with beach condos, country club memberships, and nice stock portfolios with a couple hedge funds that need trimming every now and then (think of Rosie O’Donnell or David Geffen), marriage might just be the last thing standing in the way of full citizenship, but what about for everyone else?
Even when the “gay rights” agenda does include real issues, it does it in a way that consistently prioritizes the most privileged while fucking over everyone else. I’m using the term “gay rights,” instead of the more popular term of the moment, “LGBT rights,” because “LGBT” usually means gay, with lesbian in parentheses, throw out the bisexuals, and put trans on for a little window-dressing. A gay rights agenda fights for an end to discrimination in housing and employment, but not for the provision of housing or jobs; domestic partner health coverage but not universal health coverage. Or, more recently, hospital visitation and inheritance rights for married couples, but not for anyone else. Even with the most obviously “gay” issue, that of anti-queer violence, a gay rights agenda fights for tougher hate crimes legislation, instead of fighting the racism, classism, transphobia (and homophobia) intrinsic to the criminal “justice” system. Kill those criminals twice, this logic goes, and then there won’t be any more violence.
The violence of assimilation lies in the ways the borders are policed. For decades, there has been a tension within queer politics and cultures, between assimilationists and liberationists, conservatives and radicals. Never before, however, has the assimilationist/conservative side held such a stranglehold over popular representations of what it means to be queer. Gay marriage proponents are anxious to discard generations of queer efforts to create new ways of loving, lusting for, and caring for one another, in favor of a 1950s model of white-picket-fence, “we’re-just-like-you” normalcy.
The ultimate irony of gay liberation is that it has made it possible for straight people to create more fluid gender, sexual and social identities, while mainstream gay people salivate over state-sanctioned Tiffany wedding bands and participatory patriarchy. Many straight people know that marriage is outdated, tacky and oppressive — and any queer who grew up in or around marriage should remember this well. Marriage still exists as a central site of anti-woman, anti-child and anti-queer violence, and a key institution through which the wealth and property of upper class (white) families is preserved. If gay marriage proponents wanted real progress, they’d be fighting for the abolition of marriage (duh), and universal access to the services that marriage can sometimes help procure: housing, healthcare, citizenship, tax breaks, and inheritance rights.
Instead, gay marriage proponents claim that access to marriage will “solve” fundamental problems of inequality. This is not surprising, given that the gay marriage movement is run by groups like the Human Rights Campaign and the Log Cabin Republicans, who have more in common with the National Rifle Association than any sort of left agenda, queer or otherwise. These are the same gays who routinely instigate police violence against people of color, homeless people, transgender people, sex workers and other marginalized queers, in their never-ending quest to “clean up” the neighborhoods they’ve gentrified. Their agenda is cultural erasure, and they want the full Monty.
For a long time, queers have married straight friends for citizenship or healthcare — but this has never been enshrined as “progress.” The majority of queers — single or coupled (but not desiring marriage), monogamous or polyamorous, jobless or marginally employed — would remain excluded from the much-touted benefits of legalized gay marriage. Furthermore, in order to access any marriage benefits, those not entirely “male” or “female” would need to accept gender tyranny. As gay marriage continues to dominate the mainstream gay agenda, resources are directed away from HIV prevention, AIDS services, drug treatment, domestic violence services, and other programs desperately needed by less privileged queers — millions of dollars are being poured into the marriage coffin. The fight between pro-marriage and anti-marriage queers is not a disagreement between two segments of a “community,” but a fight over the fundamental goals of queer struggle.
Gay marriage proponents are anxious to further the media myth that there are only two sides to the gay marriage/assimilation debate: foaming-at-the mouth Christian fundamentalists who think gay marriage marks the death of Western civilization, and rabid gay assimilationists who act as if gay marriage is the best thing since Queer Eye for the Straight Girl. It is no coincidence that queers who oppose gay marriage are shut out of the picture, since it’s much easier for a gay marriage proponent to win an argument with a crazed homophobe than with an anti-marriage queer. And every time some well-meaning straight leftist thinks they’re being open-minded by taking the gay marriage side, they need to go back to Feminism 101.
Of course, Christian fundamentalists make no distinction between diesel dykes and Diesel jeans, or, to be more direct — they think all queers are gonna burn in hell, Tiffany or no Tiffany. (as in, “I think we’re alone now…). Every time gay marriage proponents patiently explain to Fundamentalists, “One, two — we’re just like you — three, four — we bash queers more!” the Christian Right gains authority. But this false polarization serves gay assimilationists as well, by silencing queers who threaten the power that lies behind their sweatshop-produced nylon rainbow flags.
When gay assimilationists cheerfully affirm, over and over again, to lunatics who want them dead, that of course gay identity is not a choice, because who would choose it, they unwittingly expose the tyranny of simplistic identity politics. Not only have the dominant signs of straight conformity become the central goals of the gay assimilationist movement, but assimilationists see a threat to Christian fundamentalist security as a threat to “progress.” Forget about choosing our gender, sexual or social identities, forget about building community or family outside of traditional norms, forget about dismantling dominant systems of oppression — let’s just convince the Christian right to accept us on their own terms.
Movement Rights, Civil CommunityOn January 13, 2005, 22 national LGBT rights organizations (including all the above, and more!) issued a joint statement with the leaden title, “Civil Rights. Community. Movement.” Unsurprisingly, this document is filled with empty rhetoric such as, “We, literally, are everywhere,” and “Stand up. Spread the word. Share your story.” It even quotes gay rights pioneer President George W. Bush from an interview in People, where he agrees, in spite of his support for a constitutional amendment banning gay marriage, that a couple joined by a civil union is as much of a family as he and Barbara.
“Civil Rights. Community. Movement.” opens by defining “civil rights” as “The rights belonging to an individual by virtue of citizenship [italics added].” Here we can already glimpse the exclusionary agenda of the gay rights movement. Instead of calling for universal access to benefits generally procured through citizenship (such as the right to remain in this country), this document seeks to secure a gay place at the red-white-and-blue table of normalcy, on the fashionable side of the barbed wire.
This opening paragraph also attributes the successes of civil rights movements to “the complex interweaving of legal victories, political progress and advances in public opinion.” Even a mainstream liberal would agree that many “civil rights” victories came about in large part through mass protests and extensive civil (and uncivil) disobedience campaigns. But the LGBT movement prefers empty terms like “political progress” and “advances in public opinion” to any recognition of direct action struggles. You don’t want to frighten the funders!
The document continues by talking about challenging the family values rhetoric of “a small but powerful group of anti-gay extremists” by “[opening] America’s eyes to the true family values that LGBT couples, parents and families are living and demonstrating every day.” This is where “LGBT rights” becomes most sinister. In allegedly attempting to challenge the “radical right” (they’re not Christians anymore, but worse — radicals!) this document still insists on defining “family values” along heteronormative lines, rolling back decades of queer struggle to create chosen families that do more than just mimic the twisted ones assigned to us at birth.
When the report notes that “Binational LGBT couples and families can be cruelly torn apart by deportation and immigration laws that treat them as legal strangers,” we are led to believe that marriage is the only solution to this citizenship dilemma. No mention is made of non-coupled queers who are deported while seeking asylum, of systemic racial profiling in citizenship decisions, or of routine murders of undocumented immigrants on US borders. Instead, the document states, “We must fight for family laws that give our children strong legal ties to their parents.” One must infer that this pertains to the cases of lesbian (and gay) parents who lose custody of their children due to homophobic courts, though this is, astoundingly, not mentioned. While a shortsighted focus on parental control should be no surprise when coming from a “movement” centered around marriage, it is particularly striking given the extremely high rates of suicide, drug addiction and homelessness among queer youth, especially those escaping scary families of origin. What about family laws that allow children to get away from abusive parents? What about providing support systems for queer youth, who have extremely high rates of suicide, drug addiction, and homelessness?
The organizations behind this document prefer to talk about the “true family values” of straight-acting gays than to resist the tyranny of assimilationist norms. Apparently, “true family values” call for more inclusive hate crimes legislation, but no challenge to the prison industrial complex. “True family values” call for overturning the military’s “anti-LGBT” ban instead of confronting US imperialism. “True family values” require all of us to “invest” in the movement, “invest in our future.” That’s right — send in your check NOW, before you get priced out.
SO WORTH THE READ.
