Global Journal of Human Social Science, G: Linguistics and Education, Volume 23 Issue 3

homosexuality to be a sinful, abominable act. Interestingly, West and Cowell reported that religiosity predicted negative attitudes toward gays and lesbians. However, in some cases, religiosity also predicted less negative behaviors towards gays and lesbians. This may sound paradoxical. It is a situation where Christian leaders urge their followers to “love the sinner and hate the sin” (West & Cowell, 2014, p. 7). The sinner would be the homosexual or the lesbian. The sin would be the act of homosexuality. Christians, in their effort to perpetuate a colonized mentality to convert others to Christianity, profess to love the sinner and hate the sin (West & Cowell, 2014). Similarly, Jackson (2015) stated that converting people to Christianity conjures up colonial imagery and the prominent role of religion in colonization. ii. Music Several studies documented that Jamaica’s dancehall music includes homophobic lyrics (Charles, 2011; Cowell, 2011; West & Hewstone, 2012; West & Cowell 2014). Charles (2011) discussed the violence and abuse that are encountered by homosexuals in Jamaica. He analyzed three lyrics from popular dancehall artists: Boom Bye Bye by Buju Banton, Chi Chi Man by TOK, and Log On by Elephant Man. He concluded that the lyrics of these songs imply that gays and lesbians should be annihilated. Similarly, West and Hewstone (2012) referred to Jamaican dancehall music as ‘murder music’ and ‘gay bashing music.’ In their research, Cowell and Saunders (2011) quoted one renowned Jamaican dancehall singer, Shabba Ranks, who insisted that if one goes against the law of God, that person should be crucified. Here Shabba Ranks is insinuating that homosexuals and lesbians deserve to die because they transgress the laws of God. Charles (2011) stated that Jamaican dancehall music targets gays and lesbians as people who should be eliminated from society because of the colonization of the British through their teachings of Christianity. It is important to note that only studies done in Jamaica cited music as a way to perpetuate homonegativity. iii. Heteronormativity From the investigation of heteronormativity in public discourse, Cowell and Saunders (2011) stated that the Caribbean attitude is homonegative in general, and homonegativity is rooted in heteronormativity 2 2 Heteronormativity “refers to the institutionalization of heterosexuality and heterosexual valued in a society imbuing them with high degree of moral rectitude and as corollary rejecting divergent outlooks” (Cowell and Saunders, 2011, p. 317). . They concluded from their research that the public discourse settled a heteronormative value system inherited through colonization. Similarly, Kempadoo (2009), in her study of how sexuality is expressed and practiced in the Caribbean, found that Caribbean sexuality is rigidly heterosexual and intolerant of sexual differences. She stated, “The dominant, almost unquestioned, links between sexuality and gender are lodged in the norm of heterosexuality as normal” (Kempadoo, 2009, p. 10). Similar to Kempadoo, Charles (2011) stated, “Jamaica is a heteronormative place where heterosexuality exercises hegemonic control over homosexual presence” (Charles, 2011, p. 15). West and Cowell (2014), in their study of the prejudice and predictors of gays and lesbians in Jamaica, asserted that the entrenched heteronormative value they found in Jamaican society is rooted in colonization. These studies suggest that heteronormativity derives from the historic agreement passed down by previous generations. iv. Discrimination Against Gays and Lesbians at the Intersection of Race and Class Several of the studies in the literature reviewed mentioned that the discrimination against gays and lesbians is layered and rooted in the colonial mentality of discrimination against people of darker skin color and lower economic levels. In the study of the representation of homosexuality in Jamaica, Charles (2011) theorized that the complexities of race and class relate to homophobic behaviors in Jamaica. He states, “The negative representation of homosexuality varies based on skin color, gender, social class, and geographic location” (p. 23). This implies that darker-skinned, lower socioeconomic-status homosexuals who live in rural areas experience more discrimination than lighter- skinned homosexuals, middle- and upper-economic- status homosexuals who live in urban areas. In his study, Jackson (2015) asked a participant if it is more permissible for lighter skin-tone Jamaicans and visitors to the island to be gay or lesbian, and the participant responded, Ya, it is more permissible for uptown white Jamaicans. It is more permissible for Jamaicans who tend to be light- skinned. Ya, Jamaican people don’t do that’s not a thing that Jamaican people do, but uptown and light-skinned and tourists they can do that because they are foreign-minded (Jackson, 2015, p. 235). This participant in Jackson’s study illustrates the complex ways in which race and class affect one’s view of homosexuality. The participant implies that light- skinned Jamaicans are not ‘real’ Jamaican because real Jamaicans are Black people or people of a dark complexion. Therefore, light-skinned Jamaicans are not real Jamaicans, and they are not discriminated against as much as real Jamaicans are. This participant also mentions that homosexuality is permissible for light- skinned Jamaicans who live uptown. The reference to uptown usually signifies someone from an upper middle class or an upper-class status. These two studies (Charles, 2011 & Jackson 2015) highlight that the Volume XXIII Issue III Version I 42 ( ) Global Journal of Human Social Science - Year 2023 G © 2023 Global Journals A Post-Intentional Phenomenological Study of a Queer Identified Youth in Jamaica