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  • Can the Queen Speak? Racial Essentialism, Sexuality and the Problem of Authority*
  • Dwight A. McBride (bio)

The gay people we knew then did not live in separate subcultures, not in the small, segregated black community where work was difficult to find, where many of us were poor . . . Sheer economic necessity and fierce white racism, as well as the joy of being there with black folks known and loved, compelled many gay blacks to live close to home and family. That meant, however, that gay people created a way to live out sexual preferences within the boundaries of circumstances that were rarely ideal no matter how affirming. In some cases, this meant a closeted sexual life. In other families, an individual could be openly expressive, quite out.

. . . Unfortunately, there are very few oral histories and autobiographies which explore the lives of black gay people in diverse black communities. This is a research project that must be carried out if we are to fully understand the complex experience of being black and gay in this white-supremacist, patriarchal, capitalist society. Often we hear more from black gay people who have chosen to live in predominately white communities, whose choices may have been affected by undue harassment in black communities. We hear hardly anything from black gay people who live contentedly in black communities.

bell hooks, Talking Back

I speak for the thousands, perhaps hundreds of thousands of men who live and die in the shadows of secrets, unable to speak of the love that helps them endure and contribute to the race. Their ordinary kisses of sweet spit and loyalty are scrubbed away by the propaganda makers of the race, the “talented Tenth” . . .

The Black homosexual is hard pressed to gain audience among his heterosexual brothers; even if he is more talented, he is inhibited by his silence or his admissions. This is what the race has depended on in being able to erase homosexuality from our [End Page 363] recorded history. The “chosen” history. But the sacred constructions of silence are futile exercises in denial. We will not go away with our issues of sexuality. We are coming home.

It is not enough to tell us that one was a brilliant poet, scientist, educator, or rebel. Whom did he love? It makes a difference. I can’t become a whole man simply on what is fed to me: watered-down versions of Black life in America. I need the ass-splitting truth to be told, so I will have something pure to emulate, a reason to remain loyal.

Essex Hemphill, Ceremonies

The fundamental question driving this essay is who speaks for “the race,” and on what authority? In partial answer to this query, elsewhere 1 I have argued that African American intellectuals participate, even if out of political necessity, in forms of racial essentialism to authorize and legitimate their positions in speaking for or representing “the race.” This essay is in some ways the culmination of a tripartite discussion of that argument. Of course, the arguments made here and in those earlier essays need not be limited solely to the field of African American intellectuals. Indeed, the discursive practices described in these essays are more widely disseminated. Nevertheless, because I am quite familiar with African American intellectualism and am actively invested in addressing that body of discourse, it makes sense that I locate my analysis of racial essentialism in the context of a broader discussion of how we have come to understand what “black” is.

My essay moves from an examination of African American intellectuals’ efforts to problematize racial subjectivity through black anti-racist discourse to a critique of their representation, or lack thereof, of gays and lesbians in that process. I will further have occasion to observe the political process that legitimates and qualifies certain racial subjects to speak for (represent) “the race,” and excludes others from that very possibility. I use three exemplary reading sites to formulate this analysis. First, I examine bell hooks’s essay, “Homophobia in Black Communities.” I then move to an exchange, of sorts, between essays by the controversial black psychiatrist Frances Cress Welsing and the late black gay poet, essayist and activist Essex Hemphill...

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pp. 363-379
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