Lbian, gay, and bisexual (LGB) dividuals e om diverse cultural groups wh differg ethnic and racial inti. However, most rearch on LGB people whe wtern sampl and studi of Ao-Caribbean diaspora often e Jamain sampl. Th, the plexy of Ao-Caribbean LGB peopl' experienc of homophobia is largely unknown. The thors' analys explore experienc of homophobia among LGB people St. Lucia. Fdgs dite issu of sk-sha orientated tolerance, regnalized dispari levels of tolerance toward LGB people and regnalized passg (regnalized sexual inty shiftg). Fally, the thors' fdgs dite that sk sha inti and regnal lotn fluence the psychologil health out of homophobia experienced by LGB people St. Lucia.
Contents:
- “IT'S JT MORE ACCEPTABLE TO BE WHE OR MIXED RACE AND GAY THAN BLACK AND GAY”: THE PERCEPTNS AND EXPERIENC OF HOMOPHOBIA ST. LUCIA
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“IT'S JT MORE ACCEPTABLE TO BE WHE OR MIXED RACE AND GAY THAN BLACK AND GAY”: THE PERCEPTNS AND EXPERIENC OF HOMOPHOBIA ST. LUCIA
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Former Brish Caribbean loni cludg Jamai, Barbados and the Bahamas (Gasks, 2013) have been the foc of psychologil rearch on sexual orientatn and homophobia the Caribbean regn (e. This qualative study foc on this gap the lerature by explorg the perceptns and experienc of homophobia among lbian, gay, and bisexual (LGB) dividuals livg St Lucia, an Eastern Caribbean Island wh a Brish and French creolized, or Kwéyòl, lonial history, culture and language.
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All homosexual acts are illegal Tridad and Tobago and Barbados; and male homosexualy cludg sodomy and public displays of affectn are illegal Guyana and Jamai but female homosexualy is not (Human Rights Watch, 2004; Sheller, 2012).
Some law enforcement agenci the regn fail to protect LGB dividuals om homophobic hate crime; and some law enforcement officers themselv have been volved harassment and attacks on men and women perceived to be homosexual (Human Rights Watch, 2004; Becker, 2013; Cloonan, 2013; Stanislas, 2013a, b).
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The prevalence of homophobia and homophobic abe Jamai and other Caribbean Islands has been lked to high rat of fay disownment, homelsns and lonels wh lol LGB muni (Bourne et al., 2012).
Homophobia has also ntributed to some of the mental health issu experienced by LGB dividuals the regn cludg their greater rat of prsn, anxiety and substance mise disorrs pared to heterosexuals (Kg et al., 2006; Addis et al., 2009; Whe et al., 2010; Milne, 2011; Bourne et al., 2012). A study of stigma and discrimatn experienced by homosexual men Jamai found that the majory of participants reported fay disownment and beg “shamed” to droppg out of school (Bourne et al., 2012). Over 50% their study reported experiencg homophobic abe, such as name-llg, discrimatn, vlence, threats of vlence, and harassment on more than three ocsns each month.
G., Chevann and Gayle, 2000; Chevann, 2001; Redg, 2003; Zimmerman, 2003; Human Rights Watch, 2004; Gorry and Miller, 2005; Kempadoo, 2009; Coat, 2010; Nelson and Mell, 2010; Porter and Prce, 2011; Smh, 2011; Careaga, 2011; Stanislas, 2013a, b; Sáez, 2015). This pattern suggts differenc iologil handovers om the regns lonial past have led to differenc homophobia across the Caribbean (Sharpe and Pto, 2006; Kempadoo, 2009).
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Beno Denizet-Lewis article explor phenomenon of subculture lled Down Low, or DL, which enpass black men who have sex wh other men but otherwise live straight liv; says they are products of culture that ems masculy and fatherhood as black man's primary rponsibily, and homosexualy as whe man's perversn; says that while blacks make up only 12 percent of populatn US, they acunt for half of all new reported HIV fectns; says mastream gay world has fought AIDS mostly among whe, openly gay men and has ltle tert mori who do not intify as gay; says DL culture is expandg and is alarmg to public health officials bee men may spread fectn to wiv or girliends; says many blacks see DL as announcement of masculy and separatn om whe gay culture, and th many reject ndom e; profil several men who embrace DL culture; photos (L) * light skin gay thugs *
Wh var Black-Amerin and Black-Caribbean muni there is a racialized unrstandg of “(ab)normal” and “acceptable” sexual behavr for black persons (Fs, 1995; Napier, 2000; Carbado, 2001; Alexanr, 2004; Kornegay, 2004; Hunter, 2005; Silverman, 2005; Ford, 2006, 2008, 2013; Thomas, 2007; Grosch, 2008; Wahab and Plaza, 2009; Das Nair and Thomas, 2012). Sce the 1960s rap and dancehall mic and culture have reified this philosophy and rerced the belief that homosexualy is an attribute of whe ethnicy and wtern culture (Carbado, 2001). For this reason some scholars scribe dancehall and rap mic as iologil weaponry that rerce Caribbean soc-cultural anxieti the form of lorism and homophobia (Dawe, 2004; Nelson and Mell, 2010; McGley and Cooper, 2012).
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Ford's (2008, 2013) work on the perceptns and experienc of genr rol Ain-Amerin muni rms this terpretatn and they state that “lighter skned or ‘pretty’ men are often implicly nnected wh metro/homosexualy” (Ford, 2013, p. Wh this social ntext dark-skned (known Kwéyòl as: Neg) LGB people uld experience greater levels of homophobic discrimatn and hatred than their whe (known Kwéyòl as: Bétjé—whe person) and light-skned (known Kwéyòl as: Chaben—brown-skned female, Chab—brown-skned male) peers. Disncertgly, there is ltle rearch on the role of sk-sha experienc of homophobia and associated psychologil health and well-beg wh and across black populatns (Harley et al., 2002, 2012).