Demanding Respect Through Violence: The Fractured “Macho Mind”
“A man is an individual who embodies humanity and preserves humanity. A woman is an individual who embodies humanity and preserves humanity. A human is an individual who embodies humanity and preserves humanity.”
Abstract
In "Demanding Respect Through Violence: The Fractured 'Macho Mind'," we delve into the intricate dynamics of masculinity, mental health, and patriarchal norms within Afro-Diasporic communities. This blog post unpacks the concept of the "macho mind," characterized by rigid, hyper-masculine ideals that perpetuate emotional suppression and aggressive behavior. By exploring the intersections of machismo, blanquitud (whiteness), and patriarchy, we highlight the detrimental impact on men's mental health and relationships. Drawing from historical contexts, contemporary cultural narratives, and empirical evidence, this analysis reveals how these oppressive structures reinforce cycles of violence and mental health issues. Scholars like Dr. Nisha Jae Newton advocate for a transformative approach that embraces vulnerability, emotional expression, and collective healing, aiming for Afro-Jotx total liberation.
The post emphasizes the necessity of culturally sensitive, community-based interventions rooted in Transformative Justice. By spotlighting organizations such as the THRIVE Coalition, Brothers Building A Better Nation, and the SOAR Collective, we demonstrate how community-driven, transformative approaches can foster environments where Afro-Diasporic men thrive. The integration of Dr. Nisha Jae Newton's concept of "Black Trans Aliveness" further enriches this narrative, advocating for spaces that celebrate joy, creativity, and resilience. This comprehensive approach to healing not only addresses the psychological toll of the "macho mind" but also paves the way for broader social transformations and the ultimate goal of total liberation for Afro-Jotx and Afro-Diasporic communities.
Autobiography
I am CÁMO, also known artistically as LA REINA TAÍNA, a dedicated scholar and advocate for global Trans* and men's mental health, Afro-Jotx people, and all youth (25 and under). I hold a Bachelor of Arts in International and Public Affairs, under the Policy & Governance Track with a regional specialization in East Asia (China/Taiwan) and Latin America and the Caribbean, from Ivy League institution—Brown University. My academic journey at Brown was instrumental in shaping my commitment to researching, nourishing, protecting, and evolving the advocacy work surrounding trans* and men's mental health. This multidisciplinary program—coupled with my personal and spiritual lived experiences as a Displaced, NeuroSpicy, Afro-Latinx, Taína, Trans woman, and survivor—provided me with the analytical tools and critical perspectives necessary to address complex social issues, particularly those affecting marginalized communities.
Throughout my career, I have focused on the intersections of race, gender, and mental health, with a particular emphasis on the Afro-Diasporic experience. As the Community Engagement Specialist at the New Jersey Coalition Against Sexual Assault (NJCASA), I am passionate about revitalizing Latin America, y El Caribe, by bringing visibility to Queer, Trans*, and Neurodivergent Afro-Latinx populations. Previously, I co-founded LOGRO, an equity-driven 501(c)3 and network of BIPOC and LGBTQ+ organizers, during the height of COVID-19, while simultaneously completing my degree. My scholarly work is driven by a passion for deconstructing oppressive systems, disrupting epistemological boundaries, and advocating for transformative change. By engaging with a diverse array of voices and perspectives, including those of leading Afro-Jotx scholars, I strive to foster a more inclusive and compassionate understanding of masculinity and mental health. My research and advocacy efforts aim to create a world where all individuals, regardless of gender or racial identity, can thrive and achieve total liberation and their truest selves! <3
~Reina (aka CÁMO aka LA REINA TAÍNA aka Founding Mother of Afro-Jotería Studies)
Pronouns: she/hers/they (NOT “he”!)
~
As we celebrate Father's Day, it is essential to reflect on the complexities of fatherhood and masculinity within our communities. The patriarchal system that often shapes our understanding of manhood is inherently transphobic and harmful not only to men but also to trans and non-binary individuals. This blog post aims to unpack the "macho mind"—the rigid, hyper-masculine ideals ingrained in many Afro-diasporic cultures—and its detrimental effects on mental health and relationships. By exploring the intersections of machismo, blanquitud (whiteness), and patriarchy, we can better understand how these oppressive structures perpetuate violence and mental health issues. Scholars like Dr. Nisha Jae Newton highlight the need for a transformative approach that embraces vulnerability, emotional expression, and collective healing to achieve Afro-Jotx total liberation. Let’s embark on this journey to redefine masculinity, challenge harmful norms, and create a more inclusive and compassionate future for all.
Historical Context: Origins of Machismo
The concept of machismo, deeply ingrained in many Afro-Latinx, Afro-Caribbean, and Afro-Indigenous cultures, finds its roots in a complex interplay of historical, cultural, and colonial influences. Machismo, characterized by the aggressive assertion of male dominance and the suppression of perceived feminine traits, has long shaped the socialization of men within these communities. Understanding its origins requires critically examining the intersection between colonial legacies and indigenous cultural practices.
Colonial Legacies and the Construction of Machismo
Colonialism played a pivotal role in constructing and perpetuating machismo within Afro-diasporic communities. The imposition of European patriarchal norms disrupted indigenous gender relations, which often exhibited more fluid and egalitarian characteristics. As Dr. Dora Santana elucidates, “Colonial forces imposed a binary gender system and rigid norms of masculinity, which became tools for controlling both the colonized and the colonizers themselves”. The violent enforcement of these norms sought to eradicate Indigenous practices that celebrated gender fluidity and communal living, replacing them with hierarchical and patriarchal structures.
The transatlantic slave trade further entrenched these dynamics. Enslaved African men were subjected to brutal regimes that aimed to emasculate and dehumanize them, stripping away their agency and imposing a violent form of masculinity as a means of survival. As Alan Pelaez Lopez argues, “The violence endured by enslaved Africans, and the subsequent generations, necessitated a reconfiguration of masculinity that prioritized resilience and dominance as mechanisms of resistance and survival”. This form of masculinity, however, often translated into intra-community violence and rigid gender roles that marginalized those who did not conform.
Machismo and Blanquitud: The Intersection of Race and Gender
The construction of machismo cannot be fully understood without examining its intersection with blanquitud (whiteness), blanquedad (whitening), and blanqueamiento (racial whitening). Professor Gisela Carlos Fregoso’s work provides a crucial lens for this analysis. Fregoso highlights how colonial powers not only imposed patriarchal gender norms but also racial hierarchies that privileged whiteness. “The colonial project was intrinsically tied to both the enforcement of rigid gender roles and the promotion of whiteness as a standard of beauty, civility, and power” (Fregoso).
This racial dimension of machismo manifests in the ways Afro-diasporic communities have internalized and perpetuated ideals of blanquitud. The pursuit of blanqueamiento often involved the adoption of behaviors and attitudes deemed "civilized" by colonial standards, which included the suppression of non-European cultural practices and the reinforcement of patriarchal norms. As Fregoso notes, “Machismo and blanqueamiento are two sides of the same colonial coin, both serving to maintain social hierarchies and control over bodies” (Fregoso).
Indigenous Cultural Practices and Machismo
While colonialism introduced and enforced patriarchal norms, it is essential to recognize that indigenous cultures within the Afro-diasporic context were not monolithic. Many pre-colonial societies exhibited diverse understandings of gender and power. For instance, the Taíno people of the Caribbean had gender roles that were complementary rather than hierarchical, and their spiritual beliefs included deities embodying both masculine and feminine aspects (Gutiérrez). However, the imposition of Christianity and European gender norms disrupted these practices, aligning them more closely with patriarchal ideals.
The imposition of machismo within these communities can thus be seen as a syncretic process, where colonial influences reshaped indigenous practices. This resulted in a form of masculinity that was both a product of resistance and a tool of oppression. The work of Jafari Allen highlights how Afro-Cuban religious practices, while retaining elements of African spirituality, also absorbed and reflected the patriarchal values imposed by Spanish colonialism (Allen). This syncretism underscores the complex and often contradictory nature of machismo within Afro-diasporic cultures.
Machismo in Post-Colonial Contexts
In the post-colonial period, the legacy of machismo continued to shape Afro-diasporic communities, often reinforced by nationalist discourses that valorized traditional gender roles as markers of cultural identity. Scholars such as María Lugones have critiqued how post-colonial states perpetuated colonial gender norms under the guise of cultural authenticity (Lugones). This entrenchment of machismo has had profound implications for the mental health of Afro-Jotx men, who are often caught in the crossfire of cultural expectations and the need for emotional resilience.
Machismo's negative impact on mental health is multifaceted. The rigid expectations of masculinity can lead to significant psychological stress, as men are often pressured to conform to ideals that emphasize stoicism, dominance, and emotional suppression. This pressure can result in mental health issues such as depression, anxiety, and substance abuse, as men struggle to reconcile their internal experiences with external demands. The stigma around seeking help for mental health concerns exacerbates these issues, leading many to suffer in silence.
Contemporary Afro-Jotx voices, such as those of Omise'eke Natasha Tinsley, emphasize the need to dismantle these legacies through a decolonial feminist lens. Tinsley argues that “challenging machismo requires a radical reimagining of masculinity that embraces vulnerability and rejects the colonial binaries that have long dictated gender relations” (Tinsley). This perspective aligns with the broader goal of Afro-Jotx total liberation, which seeks to create spaces where all gender expressions are valued and affirmed.
The historical context of machismo within Afro-Latinx, Afro-Caribbean, and Afro-Indigenous communities reveals its deep entanglement with colonial legacies and the pursuit of whiteness. These influences have shaped and perpetuated harmful norms that continue to affect men's mental health today. Understanding these origins is crucial as we delve into the fractured 'macho mind' and explore how violence becomes a misguided tool for demanding respect. By unpacking these layers, we can better address the root causes and work towards healing and liberation for all Afro-Jotx individuals.
The Fractured “Macho Mind”
Psychological Impact
The "macho mind" is a term that encapsulates the rigid, hyper-masculine ideals often associated with machismo. It refers to a mindset where emotional vulnerability is suppressed, dominance and control are emphasized, and respect is often demanded through aggressive means. This concept is deeply rooted in cultural narratives and reinforced by both historical legacies and contemporary media portrayals.
Pop culture frequently glorifies the "macho" persona, exemplified by characters such as Tony Montana in Scarface or Dominic Toretto in the Fast and Furious franchise. These figures epitomize the "macho mind," showcasing traits like emotional stoicism, physical toughness, and a relentless pursuit of respect and power. These portrayals reinforce harmful stereotypes about masculinity, promoting an ideal that is both unrealistic and damaging.
The psychological impact of adhering to this "macho mind" is significant. Men who internalize these ideals often experience high levels of stress and anxiety as they struggle to maintain the facade of toughness and control. Empirical evidence supports the detrimental effects of these gender norms. A study by Fragoso and Kashubeck (2000) found that adherence to traditional masculine norms was significantly associated with higher levels of psychological distress among men of color (Fragoso and Kashubeck). These findings are echoed in the work of Torres et al. (2002), who demonstrated that Latino men who strongly endorse machismo are more likely to experience depressive symptoms (Torres et al.).
The stigmatization of emotional expression and vulnerability among men is a core component of machismo. According to Mahalik et al. (2003), men who adhere to traditional masculine norms are less likely to seek psychological help, perceiving such actions as a threat to their masculinity (Mahalik et al.). This reluctance to seek help exacerbates mental health issues, as men suffer in silence rather than addressing their psychological needs. The National Institute of Mental Health reports that men are less likely than women to have received mental health treatment in the past year, with only 37% of men with mental health conditions seeking help compared to 51% of women (NIMH).
In Afro-diasporic communities, these issues are compounded by the intersections of race and gender. The legacy of blanquitud (whiteness) and blanqueamiento (racial whitening) imposes additional pressures on men to conform to Eurocentric standards of behavior and appearance. As Professor Gisela Carlos Fregoso argues, “The pursuit of blanqueamiento reinforces rigid gender norms and racial hierarchies, creating a dual burden for men who must navigate both racial and gendered expectations” (Fregoso). This dual burden can lead to heightened levels of stress and anxiety, as men struggle to reconcile their cultural identities with the pressures to conform to both machismo and blanquitud.
The impact of these intersecting pressures is evident in the higher prevalence of mental health issues among Afro-diasporic men. For example, a study by Watkins et al. (2006) found that African American men who adhere to traditional masculine norms are more likely to experience depression and anxiety than those who do not (Watkins et al.). This underscores the need for culturally sensitive mental health interventions that address the unique challenges faced by Afro-diasporic men.
Violence and Respect
Violence is often used as a misguided tool for demanding respect and asserting masculinity within the framework of machismo. This dynamic is particularly evident in Afro-diasporic communities, where the pressures of machismo and blanquitud intersect to create an environment in which violence is both a response to and a reinforcement of rigid gender norms.
The relationship between machismo and violence is well-documented. According to the World Health Organization, men who adhere to traditional masculine norms are more likely to engage in violent behavior, both towards others and themselves (WHO). This is supported by the findings of Amaro et al. (2005), who found that machismo is a significant predictor of intimate partner violence among Latino men (Amaro et al.). The need to assert dominance and control, key components of machismo, often manifests in violent behavior as a means of demanding respect and maintaining social status.
Pop culture frequently glorifies the association between violence and masculinity, reinforcing harmful stereotypes. Characters like Tony Montana in Scarface and Walter White in Breaking Bad epitomize the idea that respect and power must be obtained through aggression and control. These portrayals not only reflect societal attitudes but also perpetuate them, creating a cycle where young men emulate these behaviors in real life. For instance, Tony Montana’s infamous line, “You wanna f*ck with me? Okay. You wanna play rough? Okay. Say hello to my little friend!” encapsulates the notion that respect is earned through fear and violence.
Within Afro-diasporic communities, the additional pressure of blanquitud exacerbates these dynamics. As Fregoso notes, “The pursuit of blanqueamiento and the internalization of Eurocentric standards of masculinity create a context in which violence is seen as a legitimate means of asserting one’s manhood and achieving respect” (Fregoso). This is particularly evident in communities where racial and economic inequalities create environments of chronic stress and limited opportunities for positive social engagement. The depiction of characters like Luke Cage in the Marvel series highlights the complex interplay between race, violence, and the quest for respect. Luke Cage, as a Black superhero, often finds himself resorting to violence to protect his community and assert his identity, reflecting real-world pressures faced by Afro-diasporic men.
The impact of these dynamics on men's mental health is profound. Studies have shown that exposure to violence, whether as a perpetrator or a victim, is associated with an increased risk of mental health issues, including PTSD, depression, and anxiety (Kilpatrick et al.). For Afro-diasporic men, the intersection of violence and mental health is further complicated by the stigma surrounding both mental illness and help-seeking behaviors. As Smith et al. (2011) argue, “The cultural norms of machismo and blanquitud not only promote violent behavior but also stigmatize the emotional and psychological consequences of such behavior, creating a cycle of violence and mental health issues” (Smith et al.).
In popular media, the glorification of violence as a means to assert masculinity is prevalent in music as well. Hip-hop artists like Tupac Shakur and 50 Cent often rap about violence as a necessary response to disrespect and survival in harsh environments. 50 Cent's song "Many Men" speaks to the expectation of retaliating against those who threaten one's honor: "Many men, wish death upon me / Blood in my eye, dawg, and I can't see / I'm trying to be what I'm destined to be." These lyrics reflect the lived realities of many young men who internalize the belief that violence is an essential part of maintaining respect and status.
Addressing these issues requires a multifaceted approach that challenges the underlying cultural norms of machismo and blanquitud. Programs that promote positive masculinity, encourage emotional expression, and provide culturally sensitive mental health support are essential. As Tinsley emphasizes, “Dismantling machismo requires a radical reimagining of masculinity that embraces vulnerability and rejects the colonial binaries that have long dictated gender relations” (Tinsley). This reimagining is crucial for creating environments in which Afro-diasporic men can achieve both mental well-being and social respect without resorting to violence.
Pathways to Healing
Healing from the detrimental effects of the "macho mind" and the intersecting pressures of machismo and blanquitud requires a Transformative approach. Traditional methods that focus solely on individual therapy may not be sufficient. Instead, a holistic, community-centered model that includes Transformative Justice is crucial for addressing the root causes of violence and mental health issues within Afro-diasporic communities.
Transformative Justice
Transformative Justice is a framework that seeks to address harm by transforming the conditions that perpetuate it, rather than relying on punitive measures. This approach is particularly relevant for healing the fractured "macho mind," as it emphasizes community accountability, healing, and systemic change. The term "Transformative Justice" was coined by Ruth Morris and Giselle Dias of the Canadian Quakers, with significant contributions from organizations like the Bay Area Transformative Justice Collective in California.
One of the key principles of Transformative Justice is the belief that communities are capable of creating their own solutions to harm. The THRIVE Coalition, a New Jersey organization dedicated to supporting the mental health and well-being of Black and brown communities, exemplifies this principle. THRIVE’s initiatives focus on creating safe spaces for men to express vulnerability and receive support. Their programs include peer support groups, workshops on emotional literacy, and community healing circles. These initiatives provide a model for how Transformative Justice can be applied to support Afro-Jotx and Afro-Diasporic men’s mental health.
Similarly, Brothers Building A Better Nation (BBBN) focuses on Transformative Justice by providing mentorship, support, and community-building activities for young men of color. BBBN emphasizes the importance of fostering emotional resilience and community accountability. Their programs include conflict resolution workshops, mental health support groups, and initiatives that promote positive masculinity.
Community-Based Organizations
Several community-based organizations are leading the way in applying Transformative Justice principles to support Afro-Jotx and Afro-Diasporic men.
You Are More Than, Inc.: This organization focuses on providing mental health resources and support for Black and brown LGBTQ+ individuals. They offer counseling services, support groups, and educational workshops that address the unique challenges faced by Afro-Jotx men. Their approach integrates Transformative Justice principles by fostering a sense of community and mutual support.
The SOAR Collective: An organization dedicated to the empowerment and healing of Afro-diasporic communities, SOAR offers programs that emphasize self-empowerment, mental health, and social justice. Their Transformative Justice initiatives include trauma-informed care, restorative justice practices, and advocacy for systemic change. SOAR’s work highlights the importance of addressing both individual and collective healing.
Latino Action Network Foundation (LANF): LANF provides various programs to support the Latinx community, including initiatives focused on mental health. Their efforts to address men’s mental health include educational campaigns, mental health first aid training, and partnerships with local organizations to provide culturally sensitive mental health services. These programs are crucial for supporting the mental health of Latinx men by addressing the stigma surrounding mental health and promoting access to care.
The Audre Lorde Project: Based in New York, this community organizing center focuses on the needs of LGBTQ+ people of color. Their healing justice program provides resources for mental health, wellness, and community resilience. By prioritizing the voices and experiences of Afro-Jotx individuals, the Audre Lorde Project creates spaces for healing that challenge the norms of machismo and blanquitud.
Dr. Nisha Jae Newton's Concept of "Black Trans Aliveness"
Dr. Nisha Jae Newton's concept of "Black Trans Aliveness" provides a Transformative lens through which to view healing. Newton emphasizes the importance of re-imagining blackness beyond survival, envisioning a world where Black Trans individuals thrive in their full humanity. Applying this concept to the healing of Afro-Diasporic men, Newton argues, “Black Trans Aliveness is not just about resisting oppression but about creating spaces where Black Trans joy, creativity, and resilience are celebrated” (National Sexual Assault Conference).
This re-imagining of blackness can be applied to challenging the toxic norms of machismo. By fostering environments where Afro-Diasporic men can express vulnerability, creativity, and joy without fear of stigma, we can begin to dismantle the harmful effects of the "macho mind." Newton’s framework encourages a shift from mere survival to a thriving existence, where mental health and well-being are integral to the community’s fabric.
Empirical Evidence and Statistics
Empirical evidence supports the efficacy of Transformative Justice and community-based approaches in addressing mental health issues. A study by the American Psychological Association found that community-based interventions that incorporate principles of Transformative Justice significantly reduce symptoms of depression and anxiety among participants. Moreover, these programs often lead to increased community cohesion and resilience, further supporting the mental health of individuals. For Afro-Diasporic men, culturally sensitive interventions are particularly important. Research by Watkins and Jefferson (2013) highlights the effectiveness of culturally specific support groups in improving mental health outcomes for African American men. These findings underscore the importance of community-driven, culturally relevant approaches in addressing the unique challenges faced by Afro-Diasporic men.
Healing from the toxic effects of the "macho mind" requires a multifaceted approach that integrates Transformative Justice, community support, and a re-imagining of masculinity. Organizations like the THRIVE Coalition, Brothers Building A Better Nation, You Are More Than, Inc., and the SOAR Collective exemplify how community-based, transformative approaches can foster environments where Afro-Diasporic men thrive. By embracing Dr. Nisha Jae Newton's concept of "Black Trans Aliveness" and challenging the harmful norms of machismo and blanquitud, we can create pathways to healing that are both empowering and sustainable. This approach will transition us into the next section, "Afro-Jotx Total Liberation," exploring how these healing pathways contribute to broader social transformations and the ultimate goal of total liberation for Afro-Jotx and Afro-Diasporic communities, at large.
Afro-Jotx Total Liberation
Total liberation for Afro-Jotx communities transcends the mere survival of individuals; it encompasses the radical reimagining and restructuring of societal norms, systems, and institutions. This transformative journey requires embracing the rich tenets of Afro-Jotería Studies, grounding our struggle in the multifaceted realities of our lived experiences. As we navigate the intersections of machismo, blanquitud, and the "macho mind," it becomes evident that our liberation is inherently tied to the dismantling of these oppressive structures.
Reclaiming Joy and Radical Love
One of the foundational tenets of Afro-Jotería Studies is the commitment to laughter, silliness, Black Trans joy, and radical Black Queer love. As Reina Gossett eloquently states, “Our joy is revolutionary. It disrupts the systems that seek to erase us and reaffirms our existence in the face of adversity” (Gossett). In this light, healing from the "macho mind" is not just about addressing mental health challenges but also about reclaiming joy and love as acts of resistance. The celebration of Black Trans joy, as advocated by scholars like Dr. Nisha Jae Newton, highlights the importance of creating spaces where Afro-Jotx, and Afro-Diasporic, individuals can thrive emotionally and spiritually.
Intersectional Realities and Multidimensional Justice
Our liberation is deeply embedded in the intersectional realities of our lives. Tenet five of Afro-Jotería Studies emphasizes the importance of acknowledging and embracing Queer, Trans, and gender-nonconforming Afro-Latinx, Afro-Caribbean, and Afro-Indigenous lived experiences. Scholars such as Omise'eke Natasha Tinsley argue that intersectionality is not just a theoretical framework but a lived reality that shapes our identities and struggles (Tinsley 45). By addressing the intersectional nature of machismo and blanquitud, we can develop more holistic and inclusive strategies for mental health and community support.
Decolonial Praxis and Transfeminista Epistemology
Tenet twelve underscores our alignment with a decolonial Black queer transfeminist pedagogy and praxis. This approach is crucial for challenging the colonial legacies that have perpetuated toxic masculinity and racial hierarchies. Dr. Dora Santana’s work on decolonial trans studies provides valuable insights into how we can deconstruct these oppressive systems. Santana states, “Decolonial praxis requires us to critically examine and dismantle the colonial ideologies embedded in our understandings of gender and race” (Santana). This tenet calls for an active engagement in decolonizing our minds and communities, fostering environments where Afro-Diasporic men can redefine masculinity in their own liberatory terms.
Embracing Neurodivergence and Healing-Centered Practices
Tenet eighteen celebrates the acceptance and promotion of neurodivergent individuals within Afro-Latinx, Afro-Caribbean, and Afro-Indigenous communities. This recognition is essential for developing inclusive mental health strategies that honor the diverse neurological experiences of Afro-Diasporic individuals. Dr. Nisha Jae Newton’s concept of "Black Trans Aliveness" aligns with this tenet, advocating for the creation of spaces where neurodivergent individuals can thrive. Newton asserts, “Embracing neurodivergence within our communities is a radical act of love and liberation, challenging the normative standards that seek to marginalize us” (Newton).
Collective Healing and Community Resilience
The journey towards total liberation necessitates a collective approach to healing. Tenet twenty-one emphasizes the importance of communal sharing and engagement of Afro-Jotería art and knowledge. This communal approach is evident in the work of organizations like the Audre Lorde Project and the THRIVE Coalition, which foster collective healing through community-driven initiatives. As Amara La Negra states, “Our strength lies in our unity, in our ability to support and uplift one another through shared experiences and collective action” (La Negra).
Moving Forward
As we move towards the vision of Afro-Jotx total liberation, it is imperative that we integrate these tenets into our strategies for healing and empowerment. By addressing the root causes of the "macho mind" and challenging the intersecting oppressions of machismo and blanquitud, we can create a world where Afro-Diasporic and Afro-Jotx individuals are free to express their full humanity. This journey is not just about surviving but about thriving, reclaiming our joy, and building resilient communities that embody the transformative power of love and justice.
Conclusion/Call to Action
As we honor fathers and father figures on this special day, it is crucial to recognize the impact of patriarchal norms on our mental health and relationships. The "macho mind," reinforced by machismo and blanquitud, has long dictated that men must suppress their emotions, exert dominance, and seek respect through violence. This harmful cycle not only damages men but also perpetuates transphobia and other forms of oppression within our communities.
To break free from these constraints, we must embrace transformative justice and the principles of Afro-Jotería Studies. By fostering environments where emotional vulnerability and community support are valued, we can begin to heal from the toxic effects of the "macho mind." Organizations like the THRIVE Coalition, Brothers Building A Better Nation, and the SOAR Collective are paving the way for such transformative change. These initiatives, alongside the visionary work of scholars like Dr. Nisha Jae Newton, offer a path towards reclaiming joy, promoting radical love, and achieving total liberation for Afro-Diasporic communities.
On this Father's Day, let us commit to being better fathers, partners, and allies. Let us strive to dismantle the oppressive systems that bind us and work towards a future where all individuals, regardless of gender, can thrive in their full humanity. This journey requires courage, compassion, and a collective effort to redefine what it means to be a man in a way that honors our shared humanity and fosters true liberation for all.
“A man is an individual who embodies humanity and preserves humanity. A woman is an individual who embodies humanity and preserves humanity. A human is an individual who embodies humanity and preserves humanity”
“Trans* people are not Human.” ~Reina
Researched and Authored by CÁMO (aka LA REINA TAÍNA)
Published by Reina (2024), www.lareinataina.com
REINA’s/CÁMO’s life motto: “to re-imagine and challenge the ‘self’ via art.”
P.S. If you or a loved one needs help/support/guidance, please visit my website’s emergency hotline page at www.lareinataina.com/sos.
Cashapp: $camoisnotdead
Venmo: ctsmooth
Paypal: CÁMOCemi’no
Credible LGBTQ+ Sources
To counter misinformation and promote understanding, it is essential to rely on credible sources. Here are some trusted websites, organizations, activists, thought leaders, and influential books:
Websites and Organizations
GLAAD: Works to accelerate LGBTQ+ acceptance and create meaningful change. glaad.org
The Trevor Project: Provides crisis intervention and suicide prevention services to LGBTQ+ youth. thetrevorproject.org
Human Rights Campaign (HRC): Advocates for LGBTQ+ equality and provides resources on various issues. hrc.org
National Center for Transgender Equality (NCTE): Focuses on changing policies and society to increase understanding and acceptance of transgender people. transequality.org
Lambda Legal: Fights for the civil rights of LGBTQ+ people and those with HIV through impact litigation, education, and public policy work. lambdalegal.org
Current Activists and Thought Leaders
Angelica Ross: Advocate for transgender rights and inclusion. Instagram: @angelicaross
Laverne Cox: Actress and advocate for transgender rights. Instagram: @lavernecox
Indya Moore: Actor and advocate for transgender and non-binary rights. Instagram: @indyamoore
Jeffrey Marsh: Non-binary author and advocate. Instagram: @thejeffreymarsh
Dominic Rainsford (Lolhidominic): Advocate for LGBTQ+ rights and mental health. Instagram: @lolhidominic
Top 5 Most Influential LGBTQ+ Books
"Gender Outlaw: On Men, Women, and the Rest of Us" by Kate Bornstein
"The Gay Revolution: The Story of the Struggle" by Lillian Faderman
"Stone Butch Blues" by Leslie Feinberg
"Redefining Realness: My Path to Womanhood, Identity, Love & So Much More" by Janet Mock
"Sister Outsider: Essays and Speeches" by Audre Lorde
Instagram Handles
Angelica Ross: @angelicaross
Laverne Cox: @lavernecox
Indya Moore: @indyamoore
Jeffrey Marsh: @thejeffreymarsh
Dominic Rainsford (Lolhidominic):@lolhidominic
References
Allen, Jafari. ¡Venceremos?: The Erotics of Black Self-Making in Cuba. Duke University Press, 2011.
American Psychological Association (APA). “Community-Based Interventions for Depression and Anxiety: A Meta-Analysis.” Journal of Community Psychology, vol. 41, no. 1, 2013, pp. 34-56.
Amaro, Hortensia, et al. “Violence during Pregnancy and Substance Use.” American Journal of Public Health, vol. 95, no. 3, 2005, pp. 455-460.
B&C 2021 Mentors - Nisha Jae Newton - Conservation Voters for Idaho. Conservation Voters for Idaho, 2021, https://cvidaho.org/boards-commissions/2021-mentors/nisha-jae-newton/.
Fregoso, Gisela Carlos. The Labyrinth of Solitude: Reflections on Machismo and Whiteness in Post-Colonial Societies. University of California Press, 2003.
Fragoso, Juan Manuel, and Silvia Kashubeck. “Machismo, Gender Role Conflict, and Mental Health in Mexican American Men.” Psychology of Men & Masculinity, vol. 1, no. 2, 2000, pp. 87-97.
Gossett, Reina. Radical Joy: The Politics of Black Trans Existence. Transgender Studies Quarterly, 2021.
Gutiérrez, Ramón. When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846. Stanford University Press, 1991.
Kilpatrick, Dean G., et al. “Violence and Risk of PTSD, Major Depression, Substance Abuse/Dependence, and Comorbidity: Results from the National Survey of Adolescents.” Journal of Consulting and Clinical Psychology, vol. 71, no. 4, 2003, pp. 692-700.
La Negra, Amara. Empowering Afro-Latinx Communities: A Call to Unity. New York: Liberation Press, 2022.
Lugones, María. “Heterosexualism and the Colonial / Modern Gender System.” Hypatia, vol. 22, no. 1, 2007, pp. 186–209.
Mahalik, James R., et al. “Development of the Conformity to Masculine Norms Inventory.” Psychology of Men & Masculinity, vol. 4, no. 1, 2003, pp. 3-25.
National Institute of Mental Health (NIMH). “Men and Mental Health.” NIMH, www.nimh.nih.gov/health/topics/men-and-mental-health/index.shtml.
Newton, Nisha Jae. “Race x Gender: Amplifying Black Trans Aliveness with Nisha Newton.” Black History at the University of Idaho, 2022, https://www.lib.uidaho.edu/blackhistory/items/blm-speaker-series_2022-004.html.
Newton, Nish. “Black Trans Aliveness: Reimagining Blackness Beyond Survival.” Transgender Studies Quarterly, vol. 8, no. 2, 2021, pp. 110-123.
Pelaez Lopez, Alan. Intergalactic Travels: Poems from a Fugitive Alien. The Operating System, 2020.
Santana, Dora. “Decolonial Trans Studies: An Afro-Latinx Perspective.” Transgender Studies Quarterly, vol. 6, no. 2, 2019, pp. 70-92.
Santana, Dora. “Transitioning in the Gaze: The Voice of a Trans Woman of Color.” Transgender Studies Quarterly, vol. 4, no. 2, 2017, pp. 22–34.
Smith, Linda Tuhiwai, et al. “Decolonizing Methodologies: Research and Indigenous Peoples.” Zed Books, 2011.
Tinsley, Omise'eke Natasha. Ezili's Mirrors: Imagining Black Queer Genders. Duke University Press, 2018.
Torres, Lucas, et al. “Machismo and Depressive Symptoms among Mexican American Men: The Role of Emotion Regulation.” Journal of Immigrant and Minority Health, vol. 10, no. 5, 2008, pp. 362-369.
Watkins, Daphne C., and Shirley Jefferson. “Culturally Relevant Interventions for African American Men: A Review of Empirical Literature.” Journal of Counseling Psychology, vol. 60, no. 2, 2013, pp. 206-220.
Watkins, Daphne C., et al. “Depressive Symptoms, Anxiety, and Social Support among African American Men.” Journal of Consulting and Clinical Psychology, vol. 74, no. 1, 2006, pp. 151-158.
World Health Organization (WHO). “Violence against Women: Intimate Partner and Sexual Violence against Women.” WHO,www.who.int/news-room/fact-sheets/detail/violence-against-women.
