Vincent Cervantes

Back-to-School Tip of the Year: Identifying the Gay Agenda

2010-08-28T11:07:00.000-07:00

Over at Jesus Needs New PR, Matthew Paul Turner posted and criticized a YouTube video that discussed a "useful" Back-to-School tip for parents: identifying the hidden gay agenda in your children's schools. At first I thought the video was a parody or some satirical spoof put together by The Onion. But lo and behold, it was a Focus on the Family supported video. Watch the video after the jump.

The video informs parents on ways to identify the "gay agenda" in their children's schools by looking through the library catalog to find LGBT-affirming books oriented towards a juvenile audience, being aware of diversity trainings, anti-bullying trainings, etc. Basically, their education analyst teaches parents how to censor multiculturalism and diversity from their children.

Parents are encouraged to protest and rebel if they find books that portray homosexuality and queer families in a positive light. Children shouldn't learn that homophobia and hate crimes against LGBTQ people are wrong. Seriously!?!?

Lets start with discussing what this level of censorship does for children. It teaches young people that all people in this world are exactly the same. We must all be White, heterosexual, evangelical Christians. Anyone else is an exception and an abnormality in our society. Children learn to then fear what is different from them. That fear results in intolerance, and in many cases, violence towards groups that they perceive to be "outside" of "normal" society. The educational system should be preparing young people to function and operate at all levels of society--a society rich in diversity and multiculturalism.

Second, if we remove all the juvenile literature from the libraries that target queer youth and children of queer families, that's still not going to change that there are gay people in the world! There is a necessity for children's queer literature in the classroom and in the libraries because I feel that it is crucial to the learning process of queer children, children of queer families, and straight students alike (I feel the same way about Chicano's children's literature, but that's for another blog). Queer children’s literature is critically instructive because it challenges and expands thinking about issues that directly affect the lives of LGBTQ youth. Through literature, writers explore issues of structural and representational violence, questions of gender and sexuality, family, trauma, and so much more. Children’s literature provides young people with a language to cope with these issues that they face everyday.

The response put forth in this video towards schools becoming more inclusive only ends up breeding more homophobia in the school system. Queer children’s literature is essential to addressing that issue because it powerfully reminds us of the structural forms of violence within the school system that impact the lives children, as well as adults. Queer literature insists that children are critically engaged thinkers with exceptional emotional comprehension. The goal of queer writers that engage in López’s notion of “critical witnessing” is to equip young readers with a means of coping with the oppression they endure in the educational system so that they may possess the levels of confidence and competence required to make both personal and social change.

"Breaking the Chains" Documentary

2010-08-26T10:31:00.000-07:00

A year ago, three American Evangelical leaders traveled to Uganda for a conference on “the gay agenda” to speak about "alternatives" to homosexuality; in other words, to falsely teach that homosexuality is "curable" human condition.

The Anti-Homosexuality Bill was proposed just a few months later in Uganda and introduced some of the harshest punishments in the world for homosexuals. The Bill calls for lifetime imprisonment of all LGBT people, death to homosexuals who are HIV-positive and prison for any Ugandan who fails to report LGBT Ugandans within 24 hours of the Bill passing.

Despite the security risks, Ugandan activists are raising the alarm about this human rights abuse. Recent Northwestern University graduate Alyssa Eisenstein traveled to Uganda this past spring to hear from these inspiring men and women. With interviews from LGBT activists, legal and political authorities, university students, village leaders and even a traditional healer, "Breaking the Chains" profiles these activists as they tell this story in their own words.

Watch the documentary after the jump.

Photo Credit: Marc Hofer/The New York Times

Are you REALLY a Christian?

2010-08-24T09:52:00.000-07:00

President Obama's identity as a Christian has really been called into question. With his support for the building of a Muslim cultural center near Ground Zero, 1 in 5 Americans believe that Obama is actually a Muslim, and not a Christian. Whether he be a Muslim, Christian, Sikh, or even an atheist altogether doesn't really matter to me. But basically, America is waiting for Obama to prove that he is indeed really a Christian. Welcome to my world, Mr. President!

Nothing is more annoying to me than reading comments on my YouTube videos, blog, or getting emails from people determined to prove that I'm not really a Christian. I firmly believe that I have nothing to prove to anyone. If someone doesn't want to believe that I'm a Christian when I say I am, then that's their own prerogative. But I have to wonder, what do they actually gain by proving that I'm not Christian? It's like they're trying to find a reason to kick me out of some secret society. Last I checked, I thought the evangelical purpose of Christianity was to spread the Good News in order to increase the number of Christians worldwide. Maybe since I'm not "really" a Christian, I missed the memo that changed that.

What's my rant about... Who are we to question another person's self-identification? Are we really that righteous that we have the authority to decide whether someone is a Christian or not? We have no right whatsoever to invalidate another person's spiritual journey. So what will it take to convince us that President Obama is actually a Christian? Here's a video from Stephen Colbert for your amusement that offers up some suggestions.

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Standing Up to NOM in St. Louis

2010-08-17T10:47:00.000-07:00

Church of the Holy Hipsters and Gays

2010-08-16T09:38:00.000-07:00

The September 2010 issue of Details Magazine has hit the stands with a Zac Efron cover that little gay boys all of the country are drooling over. Past the cover is a feature article titled "The New Face of Faith," that highlights an up-and-coming church in the Los Angeles: Reality LA. What sets Reality apart from other churches is its young, modern, hipster congregation, which also attracts some of Hollywood's young celebrities, including Britney Spears, Miley Cyrus, and Joe Jonas.

In addition to the young Los Angeles hipster crowd, Reality has also attracted the gays, well the "ex-gays" that is. My perception of Reality after reading this article is that the congregation is full of a bunch of young, healthy, celibate, Hollywood fashionistas, socialistas, homosexuals, etc.

Two of my best friends are former attendees of Reality LA. I remember when they first started attending Reality a few years ago and hearing how amazing the church was and how I needed to come with them on Sunday. I never got around to visiting the church, but I think I'm okay with that. I really don't want to subject myself to stuff like this:

Sexuality tends not to be singled out in [Pastor] Chaddick's traditionalist doctrines, but it's not exempt from scrutiny either. "If you believe in Jesus, I have a hard time understanding how you can advocate that homosexuality isn't a sin," says 20-year-old Henry Slavens, who says he once identified as gay but no longer does (despite still having homosexual urges) and has been a member of Reality LA since April 2009. "What really impressed me about Reality is that Tim makes it clear that homosexuality is no bigger a sin than any other." Read more at Details.com

I am saddened that Slavens is unable to find it in his heart that God loves him and God affirms his queerness without reservations. Slavens may not understand how a person, like myself, can believe in Jesus and advocate that homosexuality isn't sinful, but that doesn't mean that we don't exist. It also doesn't mean that we're any less of a Christian than Slavens and Pastor Chaddick. For someone to teach that the only way to be closer to God is to deny a part of who we are, and to deny God's gift of sexuality, is unacceptable.

Furthermore, I have a major issue with Chaddick (and the many others that do this) that not only label homosexuality as sinful, but go the extra step to say that "homosexuality is no bigger a sin than other." Do not compare my ability to love my partner in the same way that you love your wife to murder. Not only is it an apples-to-oranges comparison, it's also insulting. If we look at all the things that God calls sinful, we can see how each thing separates from loving God and our neighbors as ourselves—which Jesus considers to the two greatest commandments in which all the laws and prophets hang on. I have a hard time understanding how my queer identity inhibits me from doing those two things.

The article continues to say,

Gay members of Reality who were interviewed say they are celibate and have no problem with that. "If you want to call me gay or ex-gay, you can—it's a title, and we're all so caught up in titles," says David Read, a 27-year-old Virginian whose cousin first brought him to Reality. "I'm sure plenty of psychiatrists would say I'm lying to myself, but I find my identity through Jesus—not through my sexuality."

I have no problem with individuals that take a vow of celibacy. I think it's a personal choice that is made through a lot of conviction, but I do have an issue with people that use their sexual orientation as an excuse for celibacy. What are you proving by denying yourself a chance at love? Like I said before, I am no less of a Christian just because I choose not to be celibate and celebrate my queerness. I find my identity through Christ, but I also find my identity through being queer. God teaches me not to bear false witness. Therefore it would be wrong of me to deny my homosexuality, because sexuality is God's gift to all of us.

Photo Credit: Matt Gunther (Details Magazine)

Reclaiming the "F" Word

2010-08-13T17:51:00.000-07:00

The other day I was walking through a large crowd on my way to the pharmacy and that’s when I heard it. The one word that makes every little gay boy’s stomach knot and heart stop: “FAGGOT!” The exclamation wasn’t targeted towards me, and I’m unsure if it was it was targeted towards anyone else. With the crowd being so large, I couldn’t find the source of this anti-gay outburst.

But what I want to focus on was my physiological response to hearing someone use this word. My body pretty much entered into a “fight or flight” mode. In a sense, I felt threatened by just hearing the word. This makes me wonder though, can we ever reclaim the term “faggot” as an LGBTQ community?

I am not sure if the term will ever be reclaimed, but I don’t see why it can’t be. In the same way that the we have reclaimed the term “queer,” I believe that through a collective response, homosexuals everywhere can reclaim “faggot.” Would that be too radical? Yes, but that’s the point. Reclaiming any term or identity requires a radical movement. Through the radical action of reclamation though, we disarm our oppressor.

We give that word so much power. And by extension, we give the oppressor that uses the word power. Once we stop fearing the term “faggot,” they have nothing on us when they yell it at us. The objectification stops once we take “faggot” on as a collective identity.

Stick and stones may break my bones, but I’ll be damned if I’m going to let their words hurt me anymore. I’m a homo, a dicksucker, a queer, a FAGGOT! I get to label who and what I am. If I’m allowing myself to victimized by a word, then I feel like I’m not doing enough to strengthen the LGBTQ community. Albeit, yes, words can lead to actions. “Faggot” has lead to very violent actions. But what happens when we strip away the “hate speech” label from “faggot”? Doesn’t it just become another word?

Reclaiming Our Aspirations

2010-08-10T12:19:00.000-07:00

As a child I was always reminded by my teachers that I could grow up to become anything I wanted to be. I really took that to heart as I was growing up. I went through many different phases of wanting to become a lawyer, a doctor, Spanish teacher, veterinarian, Broadway actor, you name it, I probably wanted to be it at some point.

If I were to ask my 8-year-old self, even my 17-year-old self, if I could imagine being where I am today, the answer would be no. Even though I didn’t grow up to become the things I imagined, does that I mean I have to give up on those passions and dreams?

Lately I’ve been struggling with a bit of an identity struggle; actually frustration would be a bit more accurate description than “struggle.” Since coming out and forging my path as a queer Chicano Christian, I find that that has become all that people know and see me as. Somehow I have become the go-to religio-homo that people turn to for discussions on faith and sexuality. I should pause to say that I love my job and the work that I do. I do enjoy having the conversations that I engage in with different people. But is that all I am? Is that all I’m ever going to be?

I have been doing writings recently on cultural blending and the historical development of mestizaje. Through my reading of mestizaje I have learned the the answer to those pressing questions is no. No, that is not all that I am, nor all that I’m ever going to be. My friend Brian Gerald’s blog, Work In Progress, is all about his can-do approach to life, work, and society. I am reminded through Brian’s writings that I can still do everything I’ve always wanted to. There are so many other things that I enjoy doing and being a part of, including graphic design, makeup artistry, stage performance, and so much more!

I used to get really irritated with some of my queer friends that would say things like, “Yes, I’m gay, but I don’t let that define me.” My reasons for getting irritated are for another blog post at a later date. For me, yes, being queer has defined me for a very long time, and it always will. But it’s not the only thing that defines me. If I am truly to live my life in a way that is honest, freeing, and true to myself, then I need to acknowledge and celebrate all the different ingredients that go into making me who and what I am.

Find a way a to be who you want to be. Don’t let yourself be forced into one little niche. Part of living in a multicultural world is living out the diversity within ourselves. There should no reason why we have to hide all our different talents and passions. Those are things that make us unique. Who cares if your interests are too broad. The point is, they’re your interests and they’re what makes you, well, you!

The Queer Question

2010-08-05T12:28:00.000-07:00

Justice and equality rang loudly in the state of California yesterday after Judge Walker announced that Proposition 8 was unconstitutional and thus overturned the legislation that defined marriage as being between only one man and one woman.

LGBTQs and their allies celebrated across the country, taking their joy to the streets to proclaim loudly that every person deserves the right to marry. It was a great day, not only to be a California, but definitely a great day to be queer. I definitely celebrated from my new home in Massachusetts, but as a Californian, I was more than excited and proud to be a part of the Golden State.

However the fight for marriage equality is not over. Not even in the state of California. Proponents of the marriage ban already filed an appeal and they will continue to work towards stripping same-sex couples of their right to marry one another. The fact that every Californian now has the right to marry is not good enough for Prop. 8 supporters. Therefore, they have to do whatever they can to ensure that every Californian is not treated equally.

I was taken back when I came to the realization that I stand there and celebrate Judge Walker's decision, but that decision isn't good enough. My right to be treated equally under the law is still threatened. By the mere fact that we are queer, our citizenship is called into question; thus raising "The Queer Question."

I raise the concept of "The Queer Question" after thinking about "The Jewish Question," which essentially asked whether or not Jews should be emancipated and be recognized and treated as full-citizens. We are all aware of Hitler's solution and answer to "The Jewish Question;" not only should Jews not be full-citizens, they shouldn't even exist. I am not suggesting that a new Holocaust is brewing that will exterminate all the homosexuals (lets pray that we're a society that's more civil and loving than that), but what I am positing is that a similar question is now raised: Should lesbian, gay, bisexual, transgender, queer, etc., individuals be recognized and treated as full-citizens?

"The Jewish Question" started as a question of citizenship and resulted in a question of humanness. At the rate that I witness fundamentalist Christian groups and homophobic institutions reacting to the LGBTQ community, I pray that our humanness is never called into question. I know that each of us are fearfully and wonderfully made. If we're able to recognize the human-worth of each and every individual, we should be willing to treat everyone equally and fairly.

Legislation like California's Proposition 8 is a blatant response of "NO!" to the "The Queer Question". The Question will be the heart of the Prop. 8 case as it is taken to the court of appeals. I just ask that we, as LGBTQ individuals, be seen as real people, with real emotions, and with real families.

Photo Credit: Gallo/Getty

Becoming Social Parents

2010-07-15T17:00:00.000-07:00

I just returned from visiting my parents and family one last time before I move to Boston at the end of the month. It was an enjoyable visit and we were intentional at making every moment we had together count for something since I'll be moving clear across the United States from them.

Prior to my arrival in Merced, my mother adamantly insisted that we watch the film La Mission during my visit. The film is a drama starring Benjamin Bratt that sheds light on issues of homophobia and sexuality within Chicano families.

As I sat there watching Bratt's character blatantly disown and condemn his son for being gay, I was drawn to my own father's face as he was watching the movie with me. The look of shock, anger, and disappointment covered his face. My partner sat in tears throughout the movie then looked up to my parents and simply said, "Thank you." My coming out experience with my family didn't involve much heartbreak or disowning. My parents were quick to accept me and remind me that they would love me whether I be straight, gay, bi, etc. I am reminded though that not every LGBTQ individual shares the same experience. Films like La Mission become a powerful tool for the LGBTQ community.

In an earlier post titled, "Storytelling as Social Protest," I introduced the term critical witnessing to describe the process of being so moved or struck by the experience of encountering a story as to embrace a specific course of action avowedly intended to forge a path toward change. La Mission positions itself as a critical witness. The film is an indictment against homophobia and misinformation regarding sexuality. I believe that the film is universal (in the sense that has a message that's relevant for all people, whether they be Chicano or not) and targets two groups of people:

First, the film targets parents of LGBTQs. As readers of emotions we are able to witness how painful it is for a person to be disowned, disregarded, and condemned by their loved ones. The film teaches parents to love by showing them how much it hurts when they don't.

Second, the film targets allies. As people that remember to love and affirm all people, we become social parents and we have a moral obligation to respond when we see our 'children' hurting. We become each other's families when everyone turns their backs to us. As my father sat their on the couch on the verge of tears, I saw him becoming more than just my parent, but a parent to all LGBTQs.

What does it mean to you to be a social parent? How can we use this role to educate families that are still victims of misinformation when it comes to sexuality and religion?

Photo Credit: Florencia García

Why is religion important?

2010-07-09T23:50:00.000-07:00

My friend Brian Gerald wrote a blog post that responded to the ever popular question, "What do you do?," in which he responds with a better question: "What are you doing with your life?" These questions got me to thinking about how often I am asked these very questions when I meet new people, or even when I'm catching up with old friends. When I respond that I work with religious communities and that my research in school is focused on religion, I'm often met with puzzling looks. I am then asked another question: "Why religion?"

Through different cases I end up encountering this question a lot in many different variations such as, Why do people care so much about religion?, Why are people religious?, Why do you talk about religion?, and so on. I am determined then to answer the pressing question, Why is religion important?

I am answering this question by answering why it is that I choose to study and talk about religion. Hopefully through this we can arrive at a better understanding of why religion is such a hot topic to many people. Simply put, religion is relevant. Through a global perspective, I believe that it is difficult to interpret global events today if we do not have a grasp on the role of religion in society. The fact that cultures and groups fight over religion and are willing to defend their beliefs to the death makes religion worthy of critical engagement.

Instead of expressing an intolerance for those that posses religious beliefs outside of our own, focusing on religious views enables us to understand and appreciate one another better. As June O'Connor so eloquently puts it, "The inevitable differences among us will be better informed, more justly understood, and hopefully, more effectively negotiated, we believe, because we have taken time seriously to examine one another's religious heritages. This sort of understanding in turn will enable us to take action together on concerns and crises shared in common."

By shifting the question from "Why religion?" to asking ourselves ourselves how religion impacts the lives of the people around us and what religion actually does for them, I think we open our minds to different perspectives. In turn, by focusing on what other people believe, it gives us an opportunity for self-relfection to examine what our own beliefs and ideologies are.

Sanctuary Collective 2010 Northeast Regional Conference

2010-06-24T12:43:00.000-07:00

UPDATE: Due to various reasons, the Leadership Team of Sanctuary Collective has elected to postpone the 2010 Northeast Regional Conference. For more information please visit the conference page.

Last week I highlighted the Sanctuary Collective in a blog post, and mentioned that they would be hosting a regional conference this summer. The Sanctuary Collective will be hosting a Northeast regional conference in New York City on July 24, 2010.

The Northeast Regional Conference is a gathering of folks who are intrigued by queer organizing in Christian communities. And that means ALL people: LGBTQs and allies. To put it in the Collective's words:

"Whether you are doing organizing yourself, or just want to learn more, we'll have a day full of workshops tailored for you! Come participate in discussions about the ex-gay movement, justice and the Bible, finding YOUR place in this unique and growing movement, and much much more."

I will presenting one (or two) of the workshops at the conference, focusing on the ex-gay movement and race and religion. For more information about registration, workshops, etc., please visit the conference webpage.

Childhood Fairness and the Church

2010-06-23T13:44:00.000-07:00

Remember as a child how we were usually fully aware of when something was completely unfair? Whether it be a sibling getting a toy and you didn't, or even a classmate being recognized for an outstanding achievement, but you weren't. In our heads we would tell ourselves, "That's not fair!" This concept childhood fairness is worth a closer examination.

I recently got around to watching the film The Boy in the Striped Pajamas (2008). This film is a Holocaust drama that explores the horror of a concentration (extermination) camp through the eyes of two eight year-old boys, one the son of the camp's Nazi commandant (Bruno), the other a Jewish inmate (Shmuel). Through Bruno's character, the concept of childhood fairness can be closely examined and understood. And by this reading of fairness, I believe we can apply the same reading to the Church.

Throughout the film, Bruno has many questions about his surroundings. His father relocated their family from Berlin to the remote countryside, located adjacent to a Nazi concentration camp. One of the first questions Bruno asks is, "Why do all the farmers were pajamas?" He has a difficult time understanding why these people are so supposedly 'different' than he and his family. One day while he is exploring, Bruno meets a new playmate, Shmuel. Except there is one small caveat, they are separated by an electric barbed wire fence, and Shmuel also wears the same "pajamas" as the farmers.

Bruno learns that Shmuel is Jewish, but he still cannot understand what is going on, why there is a fence, and why his Nazi tutor keeps reminding him of how 'bad' the Jews are. In Bruno's mind, it is simply unfair that Shmuel is kept on the other side of the fence and can't play with him. When Bruno sees a Jewish man being beaten, he is confused and recognizes the injustice of this violent action. Through the eyes of a child, the injustice of the Holocaust is revealed and questioned. Bruno's questioning and naivete embodies this theme of childhood fairness.

Children lack a 'gray area' in their line of thinking. In other words, the world is not complicated, there is either right or wrong. Children are also the most willing to question why something is happening that seems unusual or unfair. This theme of childhood fairness is also found in children's literature. Children are taught that they should share, be kind to others, play nicely, etc. Yet when they see that this is not the case or being practiced elsewhere, they are the quickest to question why not.

Why don't we as adults have the same lens when it comes to the Church? Why aren't we questioning why there people standing on the other side of the fence? I am by no means comparing the queer Christian experience to the Holocaust, but it is an injustice for us to allow people being labeled 'outsiders', 'incompatibles', and 'abominations' without asking questions. We cannot teach our children to play fair on the playground, if we are not willing to play fair in our own lives and in the Church.

Telling Our Stories Video

2010-06-21T17:20:00.000-07:00

Two weeks ago, I wrote a post that highlighted the importance of storytelling as a form of social protest. The video that follows really demonstrates the point I was trying to make when I say that is important to use our personal experiences as a springboard for critical engagement and social protest.

I tend to enjoy Annual Conference season in the United Methodist Church. It gives us the opportunity to remind ourselves and others of God's never-ending, reconciling love in the Church. The following video was shown at the UMC 2010 California-Pacific Annual Conference this past weekend. The video highlights LGBT United Methodists sharing their stories of how churches have hurt them in the past and how they pray for a reconciled and all-inclusive United Methodist Church. (Video is after the jump.)

Highlighting the Sanctuary Collective

2010-06-15T18:28:00.000-07:00

There is an amazing group that has been doing some powerful work, that I am proud to be a part of, and want to share more about. It is rare to find a group of young adults that are so committed to working at the intersections of social justice and religion; yet nevertheless, it is also encouraging when we do find them.

I introduce, Sanctuary Collective, a group of young adults networked together that work to inspire, empower, and support young LGBTQs and allies as they work for justice in Christian communities.

Sanctuary Collective works to train and connect young people with a supportive collective of people that are there to encourage their work, provide them with resources, and so much more. This is truly some exciting work going on here. On their website there are connections to sermons, prayers, bible studies, scriptures, and so much more.

The Sanctuary Collective has been uploading some fantastic videos on their YouTube channel that I highly suggest checking out! This summer the Collective will be organizing a Northeast Regional Conference that will explore discussions around faith, activism, sexuality, gender, social justice, etc. I will announce more regarding the conference as the information comes available.

As a proud support of the Sanctuary Collective, and part of the Collective, I have contributed to the resources available such as through sermons, prayers, articles, etc. If you are interested in also contributing, please don't hesitate to send them email. They could also use your financial support so feel free to check out how making a donation on their website.

Storytelling as Social Protest

2010-06-08T15:21:00.000-07:00

Over the weekend I spoke to graduating LGBTQ (and allies) high schoolers at a Rainbow Graduation Celebration in Riverside, CA. I spoke to the graduates about the importance of sharing their stories and experiences. I drew on my own experiences and how I've used my own story in the work that I do as an advocate for social justice.

I have been having a lot of discussion around this topic of 'storytelling' for quite some time now. I believe that stories are absolutely powerful tools and critically instructive because they challenge and expand our thinking about the world around us. Every individual has a story. Whether those stories be about traumatic experiences, triumphs, achievements, or whatnot, they're stories and they are valuable. Stories have the power to instigate change.

Lately I have been exploring a new language to talk about the importance of storytelling and to engage in the idea of using storytelling as an act of social protest. By sharing our stories, our personal experiences become a springboard for critical engagement and social change. Over the years, I have taken time to talk about my experiences with 'ex-gay' therapy in order to raise awareness around the harm and trauma that is born out such experiences. Through my story, I label the practices of reparative therapy (including gay exorcisms) as spiritually violent. My hope has been that through telling my story someone will be listening; hopefully someone that needs to hear that it is okay to be gay and that they don't need to try to change who they are, because they are loved and affirmed without reservation. I hope to put an end to the spiritual violence.

If our stories of violence (or of whatever they may be) are untold, they remain unheard, and a defining part of our lives unknown. Our stories provide a critically urgent space that mentors those that listen. Stories incite a response on the part of the listener. In my discussions around the topic of storytelling I've encountered the term critical witnessing, introduced by Dr. Tiffany López, to describe the process of being so moved or struck by the experience of encountering a story as to embrace a specific course of action avowedly intended to forge a path toward change.

We need to think about the ways we position ourselves as social justice activists and as critical witnesses, sharing stories of survival and healing, explicitly inviting others into a shared circle of critical witnessing and insistently offering our stories as a vehicle toward personal and social change. I close with a quote from Maggie Kuhn as sort of a 'food for thought': "Stand before the people you fear and speak your mind -- even if your voice shakes."

Photo Credit: Penelope Poppers

Details on Gay Exorcisms

2010-06-01T15:20:00.000-07:00

DETAILS Magazine takes on a sensitive, yet hot topic in their June 2010 issue: gay exorcisms. Matt Mcallester examines the world of reparative therapy and exorcisms in his cultural eye piece titled, "Deliverance: The True Story of a Gay Exorcism". Mcallester focuses on the ritual of exorcism that is often performed as a means of spiritually 'repairing' a person's sexual orientation.

The article is extremely well-written and certainly highlights on the psychological, physical, and spiritual harm caused by exorcism that attempt to rid a person of their homosexuality. In this article I share my own experiences of being haunted by images and reminders of the exorcism I received during my time in reparative therapy.

I extend my deepest gratitude to Matt Mcallester and DETAILS for touching on such a sensitive and important issue that affects the lives of so many individuals that are 'struggling' with the process of reconciling their faith with their sexuality. I hope this article can be a beacon of warning to people that even considering trying such drastic means of "help". It is "help" that they don't need. It is "help" that is spiritually violent and causes harm. My own testimony testifies to the reality that these practices (ex-gay therapy) do more harm than good to an individual.

Headed to Harvard Divinity School

2010-05-15T11:42:00.000-07:00

I am graduating (finally) this June from the University of California, Riverside with a B.A. in Religious Studies and I wanted to take the time to personally announce that this fall I will be joining the student body at Harvard Divinity School in Cambridge, MA.

I am very excited about this opportunity. The decisions that went into deciding which graduate school I wanted to attend were very difficult to make, and each school received special consideration.

I am looking forward to the challenges and successes ahead while I'm at student at Harvard. I will be blogging more about my experiences as a queer divinity school student in the near future.

"Christian" Nation in Danger?

2010-01-25T18:35:00.000-08:00

I am not sure why, but people still send me annoying chain letter emails; particular those of the "evangelical" variety. Ones that advise me to boycott our currency if they stop printing "In God We Trust" on the currency, or to make sure we protect this "Christian nation" by not letting Congress remove "one nation under God" from the Pledge of Allegiance, and so on. The most recent chain email I received was an argument to prove that the United States is indeed a Christian nation, by listing the preamble to all the state constitutions; they all mention "god" or "almighty god" in their preambles (they really do, look them up).

I have been doing quite a bit of reading lately on "public religions" and the role of religion in the public sphere, so after receiving this email I felt like I was able to think about their claim through a different lens and produce a response.

First, after reviewing the utter absence of "Jesus" or "Christ" from all fifty of the state constitutions, I am faced with the prospect that, perhaps the United States of America really isn't a Christian nation (go figure).

There are many problems in proclaiming America to be a Christian nation. Principally among them is the problem of a "nation" being Christian. People can be Christian, but nations cannot make a personal decision to accept Jesus Christ as their Lord and Savior. But obviously there are people that think otherwise.

But due to liberal thinkers, feminists, the homosexuals, and modernity, America's Christian nation status is in danger. According to some writers, America is liable to collapse like the mighty Roman Empire. However, comparisons of the decline of America to the decline of ancient Rome become laughable in this context: Ancient Rome was never a Christian empire, until after Constantine -- and, actually, that was when it began to collapse. See Edward Gibbon's The History of the Decline and Fall of the Roman Empire (1776-1779) if you have questions on what led to the Fall of the Roman Empire -- for Gibbon it was because the Empire adopted and followed Christian principles, like "love thy neighbor" and "turn the other cheek" -- Rome had done just fine four-hundred years earlier when it was an autocratic, slave-based economy that promoted the sexually promiscuous kind of society portrayed in Ovid.

The term "Christian" possesses many different meanings and understandings to different groups of people; it always has and always will. So if America is a Christian nation, whose idea and understanding of Christianity is the right one that should guide it? And what about other understandings of Christianity? Lets work with an example: The Amish refuse to say the Pledge of Allegiance, they exercise their right to vote by not voting in elections, or participating in politics whatsoever. Are we really that righteous enough to say that they are not Christian based on how it is they practice their socio-political freedoms? And if the Amish are deliberately refusing to do such things that many evangelical Christians see as their, according to Jerry Falwell, "moral imperative" (and which the Amish view as sin and idolatry), should the Amish be condemned as unChristian?

Frankly, I do not want to live in an America where one religious group has the power and the self-appointed righteousness to dictate exactly what God says. If the Amish want to refuse to vote, I say, in my nation known as America, let them. Si un joven Católica quisiera rezar a la Virgen para su familia, en mi nación, yo digo, ¡déjalo! If a Muslim student wants to step outside during class at noon to face towards the Kaaba in Mecca and pray, in my nation, I say let them!

I feel that we endanger both our country and religion when we try create parameters of what is right and what is wrong, what is in and what is out. I want the freedom to have my own personal relationship with God without the state telling me I have to have one; and without Christians telling me whether my relationship is legit or not, because they have the supposed moral superiority to know better than I do. I cannot settle for anything less, and I won't.

Linking "ex-gay" therapy and Prop 8

2010-01-20T22:01:00.000-08:00

Since the federal trial of Proposition 8 is not be televised or released on YouTube, I am dependent on newspapers and online media outlets to fill me on what is going on in the courtroom. The Los Angeles Times released an article discussing Wednesday's (Jan 20th) events, including a testimony from an "ex-gay" survivor and a highlight of the role of religion in the Prop. 8 campaign.

The article did not, however, make the link I would have liked to seen between "ex-gay" therapy and issues of religious-sanctioned discrimination, as seen in the Prop. 8 campaign. I would like to make these comparisons based on my experiences as an "ex-gay" survivor and an individual with a history (and present) of experiencing religious-sanctioned discrimination.

Throughout the campaign for Proposition 8, I continually heard supporters for the marriage ban express that they could not support same-sex marriage because they believe that homosexuality is sinful based on their theological interpretations. This is not a discussion about theology, because the Bible says a lot of things about multiple areas of concern (i.e., women, slavery, etc.). Regardless of anyones Biblical understandings of homosexuality, there are gay folk in the world, whether they like it or not.

The problem is, though, they don't like it. That leads to various forms of discrimination, some violent, some not, but still discriminatory no less; including taking shape through constitutional legislation that inhibits same-sex couples from getting married. What Proposition 8 says is, "Too bad you're gay, maybe if you weren't gay, you could have the same rights as everyone else."

For some reason, there are many people that supported Proposition 8 that think lesbian and gay couples can do something about the fact that they have same-sex attractions; as if they can change who they are as a person. Prop. 8 suggests to lesbian and gay couples that should just become heterosexual and marry someone of the opposite sex if they want to get married. However, there is no way change a person's sexual orientation.

Therapies and treatments that propose to alter a persons sexual orientation (also known as "ex-gay" therapy, reparative therapy, and conversion therapy) have a strong likelihood to do more harm than good to a person. The effects of reparative therapy can be very damaging on the life of any person that attempts to change who they are as person, damages can, and many times are, psychological, physical, social, spiritual; and in tragic cases, conversion therapy can also lead to death.

In 2009, the American Psychological Association declared that it is virtually impossible to change a persons sexual orientation, and that efforts to produce change do more harm than good; inducing depression and suicidal tendencies.

Final Thoughts: There is nothing lesbian and gay couples can do about their sexual orientation to change it. The nature of their relationships are the same as any heterosexual couple. To ban marriage to a couple on the basis of who they are and to attempt support that ban with Biblical interpretation is an example of religious-sanctioned discrimination. Proposition 8 perpetuates misunderstandings that people have in regards to how sexual orientation works and it allows for social ignorance to prevail.

Quake in Haiti an Act of Godly Love?

2010-01-13T15:46:00.000-08:00

As the Haitians struggle through the ruins of cities after a tragic natural disaster, the famed American televangelist, Pat Robertson, makes the claim that perhaps this tragic earthquake is a "blessing in disguise." He blames the quake on the Haitians' "pact with the devil" two centuries ago while seeking liberation from the French.

It is almost astonishing that anyone would believe that an instant event that leads destruction of communities and the loss of lives would be an act of God. Furthermore, it raises the question: why are the victims the one to be blamed?

I want to be upset with Robertson, but I have to ask myself first, what is it that leads to his conviction that a violent and tragic event (albeit, yes, caused by nature) is an act of God's love? The real question here is about violence and love.

Can the two be used in the same sentence? If God is love, then perhaps we need to look at what love is to understand the nature of God.

To borrow from the Christian text of 1 Corinthians 13, "Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things" (NRSV). Furthermore, we learn from Romans 13:10, that love does no harm.

It is difficult to imagine then that God would wipe out people on the basis of love, when it contradicts the very idea that love is about kindness and doesn't do harm to ones neighbor. Perhaps Pat Robertson needs to check his convictions regarding love.

The Image of a Scout

2010-01-11T22:06:00.000-08:00

A recent letter to the editor in the LA Times responded to an op-ed piece by Charles Fleming (a former Scout, current professor at USC) that criticized the Boy Scouts of America and its continued discrimination against gays.

The writer of the letter (Howard Lockwood) expressed his resentment towards Fleming's article, saying that, "It appears he [Fleming] became politically liberal and ashamed of being an Eagle Scout [...] Fleming and the ACLU want to kill Scouting unless it conforms to their liberal views."

It appears that Lockwood wants to preserve the traditional, conservative nature of the organization. He references several prominent past scouts that appear to epitomize the image of scouting.

Lockwood believes that "Scouting builds character and responsibility and develops personal fitness. Any boy would be lucky to be in Scouting, and now more than ever its positive influence is needed."

It is difficult to see how one's sexual orientation could inhibit them from building their character and responsibility and developing their fitness through Scouting. If Lockwood truly stands behind his claims, shouldn't "any boy" truly mean "any boy," regardless of their sexual orientation?

It is understandable that Lockwood wants to preserve the traditional, historic image of Scouting, and apparently manhood, that he hold so closely to his personal life and heart, but does it necessarily have to be a postwar, uncritically bourgeois and stridently heterosexist image? Perhaps Lockwood needs to re-imagine what it means to be a Scout.

Scripture, Spirituality, and Sexuality

2009-11-12T19:18:00.000-08:00

I presented a lecture titled, "Scripture, Spirituality, and Sexuality" at the University of California, Riverside on Thursday, November 12, 2009. My objective was to bring clarity to both Christian and LGBTQ persons on how we are able to reconcile our religious identities with our sexual orientations. My presentation brings light to Judaism, Christianity, and Islam. The slides from my lecture are available for download, click here.

Black Masculinity and Higher Education

2009-10-17T15:56:00.000-07:00

Morehouse College, an all-male historically Black college in Atlanta, Georgia has decided to enforce a dress code policy. The new dress code prohibits women's clothing, makeup, high heels, purses etc. Additionally the new policy does not allow students to wear pajamas in public, sagging pants, and do-rags.

The new policy has created mixed reviews among students and outsiders. The message of "the image of masculinity" is very present in the statements from people supporting the new policy. CNN covered the story with an article and a video.

This policy change and the message of "masculinity" that is being discussed here is actually heavily related to the research I'm doing right now for my thesis.

One way that Black masculinity is performed is by control of the body (style of dress) and the rejection of anything that could possibly portray them as passive and weak. Thus their decision to ban "cross-dressing" is in response to insecurities they have in their image.

The ban on "pajamas in public, do-rags, sagging pants, sunglasses in class and walking barefoot on campus" follows the idea of transcending and rejecting the stereotypical tropes of "Blackness." In the video they even say that these items give their community a negative image, so they default back to the images of leading Black men in history, like Martin Luther King Jr. and Maynard Jackson, who wore shirts and ties. These men presented themselves in suits to solicit respect. It was in response to White masculinity.

It is interesting that this rhetoric is still very prevalent, but disappointing that it's become part of the educational system.

Post-Thoughts on Tyra's Gay Exorcism Show

2009-09-24T21:49:00.000-07:00

First and foremost, if you did not get a chance to see the segment, here is a link where you can see the whole episode (Click here).

I mentioned in an earlier post that there things I wanted to share in response, but was waiting for the show to air before doing so. After watching the show, I was very pleased with the editing and what made it to the air. I want to say upfront that Kamora was absolutely dynamite!! She hit on so many great points and you will need to see the show to know what I mean.

I do want to address "the prophet" though and her thoughts on her being a "prophet." First, a prophet is a person that speak truth, and the truth is, God's word says that we are all "fearfully and wonderfully made" (Psalm 139); therefore, lesbian, gay, bisexual, transgender, and queer children are loved and affirmed unconditionally by God. And second, as spiritual leaders I believe that "the prophet" and "the overseer" have taken on the roles of being abusers; they have abused their status as church leaders and have committed acts of spiritual violence. I use the term "spiritual violence" because they are causing more harm than good to the souls and hearts of LGBT individuals that come into their church.

To Jeffrey: You are loved by God and you have a place in the kin-dom of God as a beautiful gay man that was fearfully and wonderfully made to be just who you are!!

My Reasons for Going Ex-Gay

2009-07-12T14:34:00.000-07:00

As I am keeping up with blogs and posts about Bryce Faulkner and how his parents coerced him into an ex-gay program, I am beginning to reflect back on the reasons I had when I chose to enter into reparative therapy.

I am certainly around the same age as Bryce, except I in no way think that our stories are the same. But I do understand the pressures of being a dependent college student and being faced with difficult decisions.

I came to recognize my same-sex attractions during my first year of college at Azusa Pacific University. It was very confusing, and at times frightening, to recognize my same-sex attractions will being a student at Christian university. I remember having a lot of fear. Fear of being "figured out" and then kicked out of school for being gay. Fear of my parents finding out and disowning me. Fear that I would some how end up with AIDS, die, and be eternally damned to hell.

I made the decision myself to go through reparative therapy because I thought it was the best choice to make at that time; yet it was a choice nonetheless. I also made the choice to not tell my parents that I was receiving "help" for my sexual orientation. My choice lead me down a path of even more confusion, spiritual abuse, and shame. My choice to get"help" did me more harm than good.

Several years later, I am "out" and live my life as an openly gay person. But I am still asked all the time, "Why would you choose to go ex-gay?" Back then, my answer would have been something like, "Well, because I'm a Christian." Soon after that answer became, "I believed that it was sinful." After spending a lot of time processing my life experiences I have come to realize that that answer is a really "bad" answer; I might even go as far to say that it's the "wrong" answer.

Peterson Toscano wrote a blog last year titled, "The MANY reasons I went Ex-Gay." After reading his blog I began to start listing why I truly let myself make the choice to go through reparative therapy:

- I thought I would be kicked out school.
- I feared that my parents would disown me and cut me off from the rest of the family.
- Negative portrayals of LGBT people in the media and in the church.
- Fear of getting AIDS and other STDs I would get if I came out as gay.
- Wanted to get married and have a family.
- Fear of becoming promiscuous, yet lonely.
- Fear of physical violence against LGBT people.

Choices come with consequences. I've faced the consequences of making both decisions: to be ex-gay and to be ex-ex-gay. Both were not easy decisions to make. Ultimately though, I realized that my decision to go ex-gay was not because I thought it was sinful to be gay. Instead it was because of fear of the outcomes that would arise had I not chosen to do something about it. Alas, several years later I have come to realize the outcomes.

My heart does go out to Bryce and those supporting him. His decision to listen to his parents clearly was not an easy one, but a choice he did in theory make. It is unfortunate the levels of manipulation people will use to control and affect the lives of people.