Ed Buck And The Black Queer Lives That Don't Matter

How many more black queer lives must be lost before a stop is put to this?

The saying goes “history often repeats itself” but for those who are black and Queer, that history is often violent and unprotected.

A déjà vu moment for the LGBTQ community happened last week when reports surfaced of another black gay man dying in the home of wealthy Democratic donor Ed Buck. New and disturbingly fresh to some, the story isn’t only stranger than fiction but proves gay black men are fetishized in plain sight.

Let’s back up a bit. On July 27, 2017, police were called to the home of Buck in West Hollywood, Calif., where the body of 26-year-old Gemmel Moore was found unresponsive. The Los Angeles coroner's office would initially rule Gemmel’s death an overdose of crystal methamphetamine—a growing problem within the LGBTQ community. However, there was an immediate outcry from the black queer community, as the narrative between Moore and Buck raised more questions than answers.

Today would've been Gemmel's 28h birthday. Instead of celebrations and Instagram posts from friends, Gemmel's legacy in the public sphere is that of a sex worker—a stirring attempt to discredit his worth while subtly blaming the victim for his own death. We have seen this occur many times when discussing the LGBTQ sex worker community. Transgender women are also painted as such in stories to devalue their worth. Far too often, sex workers endure victim blaming and shaming. A societal standard that contributes to the notion that sex workers are partly liable in their own deaths because of “risk” involved with the industry, intersected with mainstream views about sex work, not fitting standards or respectability.

Questions began to arise about why Buck, a 65-year-old white man, and social-political butterfly to Democratic party members like Hillary Clinton would have someone 39 years his junior in his home doing drugs. As more reporting by activist and journalist Jasmyne Cannick and others continued, a tale of privilege, wealth, and sexual exploitation became the new narrative of story many simply tried to bury.

Reports were coming out from other young black queer men who had dealings with Buck, many of them detailing his drugging of them with meth by needle—a technique called “pointing.” Entries from Gemmel's journal were also published by Cannick, revealing just how much pain and madness he was subjected to, including Buck, reportedly getting the 26-year-old hooked on drugs for sexual pleasure.

It is not easy to live at the intersection of being Black and Queer. It’s a double marginalization where we often find ourselves devoid of allies. On one side we have our own community which like all others, deals with homophobia. That homophobia often times bleeds into social justice work around black queer people. People who feel race should come first and be the only concern.

Black queer people are often fighting for others who would never fight for them. We have been conditioned by white supremacy to fall prey to respectability politics that makes us see anything other than cishet as an attack against our own community.

Despite the painful evidence, media began doing what it does with most black victims—painting them as the deviant and the abuser as the one being victimized. Gemmel was painted as a drug-addicted sex worker, an attempt at dehumanizing his value.

The views of sex work in the United States intersected with Gemmel being from a marginalized community was a tactic that saw many blaming the victim, rather than the manipulative predatory Buck, who was being protected by his wealth, whiteness, and proximity to those in power.

Following the LA coroner’s report, social media outrage eventually forced the LA Sheriff’s department to give the full investigation into the matter that it deserved. Unfortunately, after several months of getting statements and going over the evidence, the LA prosecutor's office refused to indict Buck, leaving the family and black LGBTQ community feeling hopeless that Gemmel would ever get justice.

However, last week news broke that a second black gay man by the name of Timothy Dean was found dead in the home of ...Ed Buck. This time around, media coverage was immediate as multiple major outlets covered the story about the 55-year-old victim, a significant change from the first death. With circumstances surrounding the incident much like the first time, the story was hard to ignore with national coverage happening almost immediately. Responders arrived at Buck's home to find Dean unresponsive by an apparent overdose.

Immediately, Buck’s lawyers issued a statement removing him of all culpability and once again blaming the victim for his own death. “From what I know, it was an old friend who died of an accidental overdose, and unfortunately, we believe that the substance was ingested at some place other than the apartment,” said Seymour Amster, Buck’s attorney. “The person came over intoxicated.”

With this being the second occurrence of death at his home, investigators were more eager to look into the situation—as was the media who showed up to the home of Buck that evening looking for comment. What most were greeted by was outraged citizens, many of whom were from the black queer community that has remained steadfast since last year.

Dozens of activists and community members protested in front of the home of Buck following the second death. During the rally, several citizens spoke out including Cannick. She challenged several city council members who showed up to the rally about how disengaged and harmful they had been the first time this happened, and how their support now was questionable at best. This is an important sentiment in the story because much of Buck’s protection came in the form of those he donated too, on both a micro and macro level.

When the first death occurred in his home in 2017, politicians refused to release statements about the situation. There were some rumblings from GOP members, but only because he was a donor to the Democratic Party, not because of who the victim was—partly why the buzz died down as media coverage went away.

For his political allies, there was too much at stake. With President Donald Trump creating more turmoil between the major political parties and the #MeToo movement surrounding the behaviors targeting those in Hollywood, there seemed to be limited space to care for black life–an aspect we’re used to these days.

On a micro level, these same city council members who accepted funds from Buck in the past were silent in the first death. Not wanting to ruffle feathers with the wealthy donor, choosing allegiance to secure funding over the life of Gemmel Moore. But now, the political climate has changed. In November of 2018, the Democratic Party took back the House of Representatives, all about removing any shielding Buck may have from the party. Once word broke of a second death, those who were silent are now issuing statements and sending money back that was donated by Buck.

Black lives, in general, are not protected in media nor community. White people are more concerned about preserving power and privilege then every affording us equity and justice. This sentiment bleeds into the white queer community, which has also helped to oppress black queer people.

Most recently, comedian Ellen DeGeneres spoke up on behalf of a community she did not belong to offer forgiveness to Kevin Hart for his comments about the gay community. However, when it is someone from her own community causing harm to black queer people, (ie: Buck) she like many other white queer people are nowhere to be found. It only adds to people who love to partake in our culture while turning a blind eye or aiding in our oppression.

This is a challenge to all communities witnessing the atrocities that black queer people are facing in this country. Your silence has become complicity in our death. It should not have taken for a second dead body to be found at the home of Ed Buck for people to join in solidarity with us. We have experienced this type of violence against our community for far too long with no justice in our plight.

Ed Buck is using his wealth, class, and power to manipulate black queer men who are vulnerable. Men who are sex workers or struggling to make a livable wage to sustain their own existence. Men who are already caught up in the meth epidemic and fall prey to sexual exploitation in return from drugs. How many more lives must be lost before a stop is put to this?

In the coming days, it will be more important than ever that media coverage does not let up and continues to press the LA Sheriff’s Office to not commit the same mistake twice. If black lives truly matter, then we must be more vocal and fervent in our fight when they fall among the most marginalized. This is a continuing story, one that we will not only cover but see through till the end—an end that looks like justice for Gemmel Moore, Timothy Dean, and the black queer lives that continue to go unprotected.

George M Johnson is a journalist and activist living in Brooklyn NY with features in over 40 publications including Vibe, Essence, VICE, and Buzzfeed. His debut YA memoir “All Boys Aren’t Blue” is scheduled to be released January 2020 through FSG.

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Tyler Perry, Popeye’s Chicken, And Who We Call ‘Coon’

Black shame has been something of an online talking point in recent weeks. From a chicken sandwich’s bemusing popularity to a movie mogul opening a major studio on the back of a controversial cinematic legacy, big headlines have led to heated conversations about who or what embarrasses us as Black folks. This is an ongoing discussion – about “coonery” and how it affects Black America and Black Americans’ perception of themselves. Filmmaker Tyler Perry’s successes, a stabbing at a Popeye’s chicken, and the resurrection of a blaxploitation cult classic have all offered interesting peeks into how we see the more polarizing aspects of Black popular culture.

But there’s still no clear answer to the question: who, or what, exactly, is a “coon?”

The opening of Tyler Perry’s studio in Atlanta has been hailed as a major event for Black Hollywood; a moment where Black ambition and individuality broke new ground for Black storytelling and ownership of that storytelling. But no Tyler Perry success is an easy thumbs-up; from the moment the writer/director/actor broke through with Diary Of A Mad Black Woman back in 2005, Perry has been a polarizing figure for Black critics and audiences. While beloved by his fanbase, Perry, with his broad folksy comedy characters and church fan messaging, has been blasted as a purveyor of “coonery” for years. Notables like Oprah Winfrey have remained staunchly pro-Perry, while fellow filmmaker Spike Lee was once one of his harshest detractors.

"Each artist should be allowed to pursue their artistic endeavors,” Lee said in an interview with Black Enterprise in 2009. “But I still think there is a lot of stuff out today that is 'coonery buffoonery'."

Perry responded to Lee in a 2009 60 Minutes interview. "I would love to read that [criticism] to my fanbase. ... That pisses me off. It is so insulting. It's attitudes like that that make Hollywood think that these people do not exist, and that is why there is no material speaking to them, speaking to us."

The idea that what Perry does is “coonery” is complicated and has always raised questions. Perry’s brand of screwball humor (particular in his Madea films and former sitcoms) isn’t all that different from slapstick and over-the-top characters that we’ve seen from the likes of Martin Lawrence and Marlon Wayans. Lawrence’s beloved 90s sitcom Martin had its detractors during its heyday (and now), but there doesn’t appear to be the same level of contempt as compared to Perry; judging from how popular his old show has remained, its fair to suggest that Lawrence is beloved by many of the same people who have seen Perry’s Madea movies as embarrassing. As Perry himself mentioned in his rebuttal to Spike Lee, he speaks to his fanbase—a base that largely goes ignored by many of the more critically-acclaimed Black storytellers in cinema. While auteurs like Lee or Barry Jenkins may speak to a specific type of urban experience, Perry has always been most connected to a sensibility that’s more southern, rural and Black Christian-leaning. The fact that his brand of more countrified broad humor is so unsettling for some Black folks indicates an ever-present sense of shame for country Black-isms--particularly when they’re presented in slapstick comedy. Perry has built his empire on Black audiences, yet certain Black critics have always acted as though that audience doesn’t matter. Who gets the final say on Blackness in entertainment?

There are other reasons people criticize Tyler Perry: a penchant for heavy-handed moralizing in his movies, a tendency towards colorism, questionable labor policies – that’s all valid. It’s just as valid as calling out Spike for the choices he’s made regarding female characters in his films or addressing the colorism of Martin’s Pam jokes. But those specific criticisms aren’t inherently connected to “coonery” and what that uniquely damning insult signifies.

Eddie Murphy’s Dolemite Is My Name premiered on Netflix in October to widespread acclaim, with the Rudy Ray Moore biopic earning Murphy his best reviews in a decade. The film focuses on Moore’s determination to make his Dolemite comedy character a movie star, independently using family, friends, and associates to get his movie off the ground. Hustling his way up from standup through hit comedy records to actually seeing his movie on the big screen, Moore is portrayed as a symbol of Black individuality and self-actualization. As I was watching his story unfold, I was reminded of the parallels to Perry. Like Perry, Moore and his team wouldn’t really be considered great filmmakers, but also like Perry, Dolemite’s appeal doesn’t really lie in craft or execution—Moore simply told stories that resonated with his particular audience. In one scene in ...My Name, when Moore watches an Indianapolis crowd guffawing at his low-budget blaxploitation spectacle, the sense of pride he feels isn’t just in what he’s accomplished, it's in who he’s doing it for: an audience that wanted Dolemite humor and camp—an audience that existed even within the broader blaxploitation fanbase.

With so many raving about Dolemite Is My Name and Murphy, there’s a question of hindsight being 20/20 and how Black art is often policed through a sense of shame. How many of those applauding this 2019 biopic would have cringed seeing Dolemite in 1975, a jive-talking, pudgy quasi-pimp at the center of a shoddily made flick? Now, that story is being told with reverence and heart, and it speaks to how, once you can put some distance between time and place, it’s easy to see a bigger picture and celebrate the spirit—even when the end result may not be to your taste.

When Popeye’s now-mythic Spicy Chicken Sandwich made its return last week, the online jokes and customer enthusiasm was met with criticism and handwringing from those who obviously felt Black folks were falling into a stereotype over fried chicken. When a news report revealed that someone had died violently at a Popeye’s over an argument while in line, many bemoaned how embarrassing Black folks had supposedly gotten over this sandwich. Of course, there wasn’t a widespread epidemic of chicken sandwich-related violence, it was just an incident that happened at a restaurant. But because the shame was already boiling over in some Black folks, this became a chance to finger-wag the culture for everything from poor eating habits to not supporting Black business to voter apathy. In a society that teaches us racism from the moment we are aware of race, it’s imperative that Black folks un-learn Black shame. And it’s time to stop running to “coon” any time you believe someone fits a stereotype racism taught you to be embarrassed by.

Black folks could stand to be a lot less embarrassed by Black folks.

Who “fits the stereotype” isn’t really what’s most damaging to Black people in America – it’s the fact that these stereotypes exist in the first place. Tyler Perry’s characters weren’t created by some outsider and foisted upon Black audiences from a place of derision; they’re affectionate parodies of his own family, written by and for someone who knows that churchy, southern voice and isn’t so ashamed by it that they can’t have a little fun with it. In the same spirit that we now applaud figures like Moore and southern rap impresarios like Master P (who built an empire with a No Limit Records label that catered to its audience while often being criticized for mediocrity by rap “purists” of the mid-90s). The shame in Popeye’s popularity, the shame in a Madea character, the shame in so much of what we see in Black people—is only there because racism put it there. Before deciding to speak against a Black creator as a “coon,” shouldn’t we be sure to not marginalize an audience? Black art is still Black art even when it doesn’t necessarily speak to your specific Black experience.

And beyond even art, maybe it’s past time that we just stop being so ashamed of Black people.

“Coon” has merit, no doubt. But when it’s tethered to a sense of embarrassment, it can become a weapon of respectability. Being who you are, telling your story, maintaining your voice—those things shouldn’t make you a “coon.” Even if your voice is loud and country, even if your voice is problematic in certain areas, even if your voice doesn’t match my own—you aren’t a “coon” until you begin shucking and jiving for the status quo; not just because you’re being you, regardless of whether they’re watching or not. That’s an important distinction that often gets lost in the haze of embarrassment. Using descriptors like “country” and “ghetto” as pejoratives is an indication that something taught us that these types of Black folks “make us look bad.” Believing that would mean that we’re buying into the lens of other folks. Do we really think Black experiences, Black voices should be shaped by how racism sees us? Because if so, that’s the real shame. 

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Todd “Stereo” Williams is a writer/editor/media producer based in New York City. An outspoken veteran entertainment journalist, his work has been featured in The Daily Beast, XXL, Ebony and The Undefeated. He's also an accomplished screenwriter and documentarian who's co-produced films such as Exubia and Beautiful Skin.

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John Witherspoon arrives on the red carpet at the world premiere of Columbia Pictures' "Hancock," June 30, 2008 at Grauman?s Chinese Theatre in Hollywood, California.
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A Word On John Witherspoon: The Black Voice Of Reason And Unfiltered Comedic Joy

You gotta be a real one to be called “Pops” where I'm from. Anybody with a little snow on the roof and a story to tell can be an “old head” but “Pops” is somebody who you actually want to listen to. With a smile and a wink, Pops will instruct you to heed the angel on your shoulder but leave a little room for what the devil has to say too.

John Witherspoon was was all of those things.

He was “Pops.”

John Witherspoon neé Weatherspoon was born in Detroit, Michigan–the northern soul of Black folks. The comedian, writer, and part-time model exuded Black cool without trying. There’s a select ring of respect for performers who were able to guest star on both TV shows like Martin and The Fresh Prince of Bel-Air because he could make all of us laugh. In those moments, he managed to inspire many of the comedians shining on the stage and on the screen.

“Everyone young and old had a reason to love John Witherspoon and his self-awareness to remain connected to the community that loved him,” says The Daily Show’s Roy Wood Jr. "The loyalty to his roots was reflected in his material which remained as relevant now as it was when he started his career.”

Spoon’s work speaks for itself. The man worked as a cast member on The Richard Pryor Show, played the ill-tempered boss in Hollywood Shuffle and guest-starred on Good Times, 227 and Amen (look it up). Basically, if it was Black and funny, you had to have Witherspoon and his specialized brand of comedy come through and make a sitcom writing staff look like geniuses.

His star turns on those legendary shows pale in comparison to what he gave us on June 28, 1992– the day Eddie Murphy’s Boomerang debuted in theaters.

In only 3 minutes and twenty seconds of screentime, he gave us “COOOOOrdinate” “Don’t be p***y whipped, whip dat p***y!” and the phrase that would be his calling card, “Bang! Bang! Bang!” I don’t give a damn how funny, original, or scene-stealing you call yourself, if you claim to have never quoted Willie Jones from Boomerang, I’ll call you a liar.

”John Witherspoon was the guy who felt like family and you could always depend on making you laugh,” says comedian Yamaneika Saunders. "Put it this way, the man stood toe to toe with Eddie in his own damn movie, using only a guest spot. There’s no such thing as small roles. If they give you one line, make it the one line everybody remembers. But Pops tripled up on it."

Legend is a word overused when we talk about our greats who have moved on to that leisure suit in the sky, but Spoon gifted us with over five generations of comedy.

His relevance was staked in his ability to reinvent. Comedian Aminah Imani recently opened for him at the DC Improv, making her dreams a bigger reality. “The one thing that gives me peace of mind is the fact that he was loved and adored by his fans,” she says. “I was introduced to him in Boomerang, I grew up with him on Friday and The Wayans Bros., and I learned about how the world works through Grandpa, Huey, and Riley on The Boondocks."

 

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When he convinces Ice Cube’s character, Craig in Friday how our generation is so quick to pick up a gun because we're “too scared to take an ass whoopin” ...we felt that. So many Black men in Detroit, Chicago, Philly, and many other cities across the country avoided a fatal outcome because Pops told us to use the only two weapons God gave us. “You win some, you lose some, but you live to fight another day.” Those thirteen words granted many of us to have another day to fight for.

While “America’s Dad” may have gone on a couple of years ago, Pops was right there all along. Always working.  Always there for us.

I can’t even fully open a new pair of sneakers without crooning “new shoes, neeeew shooo-ooes,” like his Granddad character from The Boondocks. Inside of every Black man exists a mix of a conscious-outthink-your-enemy like Huey and a chest-out-in-ignorance Riley-like character that are dually at odds.

Witherspoon’s Grandad was the voice of reason we'd aspire to mature into. It’s a holy trinity of our daily battle against making the wrong decisions. You win some, you lose some, but you live to fight another day.

Legacy is not appreciated as much as it should be in Black entertainment. We like to differentiate between generations and downplay anyone not doing as better as yesterday's icons. But John Witherspoon was a direct plug between Pryor and the many young up-and-coming comedians he was gracious enough to let open for him.

Comedian Lil Rel had plans to showcase some of that legacy soon with Witherspoon in mind. “The crazy thing was how I was talking to my publicist last week about creating a real show or special or something that celebrated our Black superstars that don’t necessarily get the Hollywood legend tap until they pass away,” he reflects. “I only thought more about that after watching John Witherspoon on the DL Hughley Show. This dude is a damn legend and we haven’t for honored him for that.”

He wasn’t too cool to do an Instagram video of him cooking with no shirt, while still headlining clubs and colleges all over the country well into his 70s. My condolences pour out to his wife of 31 years Angela, and sons Alexander and John David. We just say thank you for sharing him with us.

They remain the same for any black comedian who has done the following:

Needed a line from a movie to make everyone laugh. Understood the importance of Witherspoon’s business decisions in the world of comedy. Who needed a word from Pops to simply tell us what to do.

Bang, Bang, Bang.

Clark Jones is a comedian who starred in shows like Crashing and Night Train With Wyatt Cenac. He's also the host of the Classic Black Dude podcast. Get a laugh or two in from his socials @theeclarkjones. 

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The Amber Guygers Of The World Don't Deserve Black Forgiveness

Forgiveness isn’t an easy pill for me to swallow. As a writer, it could be the actual word that rubs me the wrong way. Maybe it's because had it not been “for” one’s actions then I wouldn’t be forced to “give” you, the transgressor, a grace you’ve proven undeserving of.

The mental and emotional gymnastics a victim must complete in order to get to a place of healing is too great for me to believe the offenses—whatever they may be—are mere mistakes, and when you are black in America that realization is crystallized with every acquittal.

Botham Jean was in his apartment watching his television and eating his ice cream on the night of September 6, 2018, when Dallas officer Amber Guyger barged in and shot the St. Lucian businessman because she confused his home for hers.

I remember reading about the Rodney King verdict and can recall exactly where I stood in New York City’s Penn Station when I learned of George Zimmerman’s acquittal. I have accepted that the justice system does not believe in "justice for all" its citizens and was fully prepared for Guyger to be found not guilty.

In a surprising turn of events, she was convicted. However, this is America. Before I could breathe a sigh of relief, I knew a slap in the face wouldn’t be too far away. The next day, it was revealed at Guyger’s sentencing she would serve 10 years in prison, just above the minimum. Prosecutors asked for 28 years, one for each of Jean’s life.

Kalief Browder served a third of Guyger’s 10-year sentence for a book bag that was never found by an accuser who was never publicly named.

Yet among all the topics that trended following Guyger’s sentencing, "forgiveness" was the most pronounced. At the tail end of 2019 and at the height of cancel culture, forgiveness—the act of showing softness and grace to those who deeply puncture you—became a polarizing talking point when Botham Jean’s brother hugged Guyger in the courtroom.

In America, forgiveness has always been a bitter root shoved down the throats of the oppressed by the oppressors, and it is my radical belief that my people’s empathy and breathtaking forgiveness aids in our own mental bondage. We are of flesh and bone just like those who deny us our humanity and kill us, yet even in our own justifiable grief, we’ve been taught (or adapted for survival) to soothe those who kill us. Maybe it’s because we know another blow will come soon and we must make room for future disappointments.

An argument can be made that true healing cannot take place without forgiveness, but who hugged Sybrina Fulton, Lesley McSpadden, Gwen Carr, Geneva Reed-Veal or Samaria Rice? Who draped their arms lovingly around the men and women who buried their children in some instances, a mere 12 years after their birth?

The embrace between Brandt Jean and Guyger will be tokenized as the gold standard in how one should move on from tragedy, but where is the how-to on not shooting and killing an unarmed black person? Where is that righteous symbol of compassion for other police officers to follow?

Surviving family members from the Mother Emanuel AME Church shooting also forgave domestic-terrorist Dylann Storm Roof for killing their loved ones in their place of worship.

There is no beauty in the oppressed having to be bigger and emotionally better than those who cause our oppression and pain. The Samson-like strength needed to simmer one’s rage, sadness and maybe desire for revenge shouldn’t be diluted. And yet, for Guyger to be on the receiving end of a hug after bestowing bullets into Botham Jean’s flesh is a lopsided exchange of humanity that has been our responsibility to bear.

How much social justice currency did the hug heard 'round the world gain us? The oppressed must bear the weight of injustice, teach you how to recognize our humanity, and then shower you with kindness after you wrong us?

Go hug your damn self.

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