2. This project is offering a space for Caribbean activists, writers, scholars, and artists to define and redefine homophobia. We think this is necessary because so much has been discussed and defined outside of the region. How would you define homophobia(s) in your country? What social, cultural, and political factors contribute to homophobia(s)
The Bahamas – Erin Greene
Homosexuality is accepted as a silent affliction in the Bahamas: its okay once you don’t maintain a higher social status than me, or maintain a real or perceived position of power over me, or in any way force me to acknowledge your orientation or gender expression. Bahamians are also agitated by individuals who are perceived as attempting to blur gender lines and by Bahamians that challenge the Christian Church’s perceived position on homosexuality or the Church’s authority on social issues. But Bahamians generally are still uncomfortable with issues of sex, sexuality and relationships, and often behavior that is instantly labeled as homophobic is based in a fear or lack of understanding of human sexuality in general.
I believe that the response to the “StopMurderMusic” campaign on the ground in Jamaica was less about believing in, or supporting, or an unwillingness to challenge homophobia and more an issue of defining sovereignty. The campaign was formed outside of Jamaica and it seems with disregard to the economic impact of the campaign and to the needs and strategies of activists and the LGBT community in Jamaica.
Bahamian politicians and civil servants faced with an apathetic electorate generally, and an invisible community, in particular, are not motivated to enforce existing legislation and protections or to create special protections for the LGBT community. The continual misinterpretation of the Preamble of the Constitution of the Bahamas is an example of a willingness to ignore existing statutory protections and perpetuate a ‘church’ state where a self-appointed Christian Council participates in the creation and enforcement of legislation as it concerns mainly the media and entertainment and even education.
Guyana – Joel Simpson
Homophobia in Guyana exists in multiple forms. Institutionally, it exists in laws, which criminalize sexual intimacy between adult men in private. These laws are indirectly enforced through police extortion and other state-sanctioned abuses, social stigma and direct discrimination that it festers. Laws against cross-dressing, vagrancy and loitering are used to target male-to-female transgender sex workers specifically and transphobic discrimination manifests itself in profound ways; not only through criminal enforcement, but in creating barriers which amount to the denial of access and rights to education, employment, housing, health and other social services which the state is obligated to provide. In state policies, it exists in the health sector where ‘men who have sex with men,’ ‘women who have sex with men’ and other such non-heterosexual behaviours which are officially excluded from donating blood, regardless of their level of epidemiological risk for sexually transmitted diseases. And in the housing sector, it exists where legally-married heterosexual couples with children are given priority to buy house lots from the government. Socio-culturally, it exists in dancehall music, which we have largely imported and adapted locally from Jamaica. Some theatre productions also reinforce stereotypes of gay men, in particular, and represent us as flamboyant, lewd cross-dressers for comedic entertainment.
Martinique – Fred Cronard
There are few known studies on homophobia in Martinique, and more generally in the French Departments of America. The experiences of the associations are very recent and provide some data. As part of the “Setting up of a regional HIV observatory between French territories and other countries in the Caribbean “, an inventory was made. An inventory of work (surveys, studies, and other academic work) made in Martinique and out of Martinique is in progress.
In Martinique, homosexuality is lived hidden, due to discriminatory behavior of the population. We cannot really speak of “community” LGBT in Martinique. There is no sense of belonging to a community. We identify people who claim to be gay (known in Martinique “Macoumè”). Beyond these gays, men have sex with men, without being defined as gay or bisexual. It is a male sexuality lived hard, “shameful?” Among gay people, the experience of homosexuality is different according to the generations and social class. Without speaking of visibility, there is a display of homosexuality among young gays.
A small group of transgender people is identified with an activity of prostitution. These are people of Martinique, with possibly one or two people of St. Lucia. These people are not integrated into the group of gays. Their clients are mostly men “heterosexual” socially integrated, often married and a father.
The meeting places are:
– Outdoor meeting places, which are often frequented the night in Fort de France (the capital of Martinique) and on the beaches. The absence of security makes these places dangerous places, favorable to attacks.
– The private dances are also meeting places.
– Internet networks
Suriname – Tieneke Sumter, Chair of Women’ S Way Foundation and Chrystabelle Beaton member and LGBT advocate from the LGBT Platform Suriname.
We would like to define homophobia almost as a disease that spreads fear and hate against LGBT’s in our societies. Most of the time some out of content taken religious scripture is being used to do so. Heteronormativity and the fear for sexual freedom is the main cause of all homophobia in Suriname and in other places in the world. Although we don’t have laws is Suriname that prohibited homosexuality in practice, LGBTs are being stigmatized and discriminated. Our laws don’t provide any regulation in case someone has changed his or her gender. Many experience discrimination in their family, workplace and school etc. Suriname has many different ethnic and religious groups and some of them are against LGBT practices. Women’ S Way is often confronted with women who knows that they love women but feel the pressure to choose a man for their love ones. Some are afraid to have relations with women since they fear they will burn in hell when they die.
According to our government, Suriname is not ready for a specific LGBT policy. To do so, a public discussion is needed with several (religious) groups. We don’t agree with this statement since it is the task of the government to protect ALL her people and should not leave that to any opinion of a religious group. Assabina is a maroon man and when he made his statement, he said that according to his cultural background homosexuality can’t be accepted. The statements of Assabina has stimulated anti gay organization and people to bring their opinion forward and create fear and hate. Some (maroon) LGBT’s have told us they would stay in the closet because they are more afraid of the negative responses from their loved ones in the community.
Trinidad and Tobago – Colin Robinson
Colin’s response to this question 2 is an audio.