Rest in Peace our Brothers and Sisters in the LGBT Community of Orlando, Florida, USA.

Rainbow flag

On the Pulse of Morning by Maya Angelou

A Rock, A River, A Tree
Hosts to species long since departed,
Marked the mastodon.

The dinosaur, who left dry tokens
Of their sojourn here
On our planet floor,
Any broad alarm of their hastening doom
Is lost in the gloom of dust and ages.

But today, the Rock cries out to us, clearly, forcefully,
Come, you may stand upon my
Back and face your distant destiny,
But seek no haven in my shadow.

I will give you no more hiding place down here.

You, created only a little lower than
The angels, have crouched too long in
The bruising darkness,
Have lain too long
Face down in ignorance.

Your mouth spilling words
Armed for slaughter.

The Rock cries out today, you may stand on me,
But do not hide your face.

Across the wall of the world,
A River sings a beautiful song,
Come rest here by my side.

Each of you a bordered country,
Delicate and strangely made proud,
Yet thrusting perpetually under siege.

Your armed struggles for profit
Have left collars of waste upon
My shore, currents of debris upon my breast.

Yet, today I call you to my riverside,
If you will study war no more. Come,

Clad in peace and I will sing the songs
The Creator gave to me when I and the
Tree and the stone were one.

Before cynicism was a bloody sear across your
Brow and when you yet knew you still
Knew nothing.

The River sings and sings on.

There is a true yearning to respond to
The singing River and the wise Rock.

So say the Asian, the Hispanic, the Jew
The African and Native American, the Sioux,
The Catholic, the Muslim, the French, the Greek
The Irish, the Rabbi, the Priest, the Sheikh,
The Gay, the Straight, the Preacher,
The privileged, the homeless, the Teacher.
They hear. They all hear
The speaking of the Tree.

Today, the first and last of every Tree
Speaks to humankind. Come to me, here beside the River.

Plant yourself beside me, here beside the River.

Each of you, descendant of some passed
On traveler, has been paid for.

You, who gave me my first name, you
Pawnee, Apache and Seneca, you
Cherokee Nation, who rested with me, then
Forced on bloody feet, left me to the employment of
Other seekers–desperate for gain,
Starving for gold.

You, the Turk, the Swede, the German, the Scot …
You the Ashanti, the Yoruba, the Kru, bought
Sold, stolen, arriving on a nightmare
Praying for a dream.

Here, root yourselves beside me.

I am the Tree planted by the River,
Which will not be moved.

I, the Rock, I the River, I the Tree
I am yours–your Passages have been paid.

Lift up your faces, you have a piercing need
For this bright morning dawning for you.

History, despite its wrenching pain,
Cannot be unlived, and if faced
With courage, need not be lived again.

Lift up your eyes upon
The day breaking for you.

Give birth again
To the dream.

Women, children, men,
Take it into the palms of your hands.

Mold it into the shape of your most
Private need. Sculpt it into
The image of your most public self.
Lift up your hearts
Each new hour holds new chances
For new beginnings.

Do not be wedded forever
To fear, yoked eternally
To brutishness.

The horizon leans forward,
Offering you space to place new steps of change.
Here, on the pulse of this fine day
You may have the courage
To look up and out upon me, the
Rock, the River, the Tree, your country.

No less to Midas than the mendicant.

No less to you now than the mastodon then.

Here on the pulse of this new day
You may have the grace to look up and out
And into your sister’s eyes, into
Your brother’s face, your country
And say simply
Very simply
With hope
Good morning. (Angelou, 1993)

Angelou, M. (1993, January 20). Inaugural Poem. Retrieved from The e Server Poetry Collection:

Oh dear, Barbara was that a faux pas we heard?

While Barbara Hewson ducks for cover and the Catholic Church apportions blame for its historical sexual abuse scandals onto the nebulous concept of silence and a cover-up, one of the most current, rational and illuminating secular arguments on the history of human sexuality still emerges from the late philosopher Michel Foucault. Unlike Freud and the followers of the psychoanalytical tradition, Foucault positions human sexuality within a secular discourse of people, power, politics and the emergence of an economic hegemony in which these relationships are controlled by the powerful elite in any society.
Foucault explains how up until the separation of Church and State within the Western intellectual tradition, sexuality was controlled through a compulsory morality (the Roman Catholic Church still uses this model today with disastrous results) which can be traced back to the 4th Lateran council of 1215. These 13th century noble celibate Church fathers, and keepers of everyone else’s chastity; under the moral guidance of Pope Innocent 3rd, instituted confession as a way for people to expiate their sexual guilt and fall into line with the Church’s moral teachings.
Today, arguments about human sexuality still polarise people and as Foucault claims, they are about preserving a conservative political, religious and economic hegemony. A good example of this is China, and its one child policy, juxtaposed with its illegal access to pornography and a highly visible prostitution sub-culture which is exported to the four corners of the globe. It is estimated that in China there are around 4 million sex workers who are regularly subjected to violence and police brutality.
There are other examples where life imitates art too. The 1994 movie Four Weddings and a Funeral has a character George remarking about a bride-groom at his wedding “…I was at school with his brother …tremendous bloke. He was head of my house, buggered me senseless…still it taught me about life…” This oblique yet shocking revelation into his early sexual experiences affirms Foucault’s argument on how the Bourgeoisie use power and position to control sexual behaviour. It also illustrates the arbitrary nature of the laws governing moral behaviour throughout the centuries. This point is further illustrated in Alisadre Hicken’s controversial book “The Poisoned Bowl: Sex, Repression & the Public School System’. Embedded in his arguments is Foucault’s thesis of sexual control through class dominance. But, an interesting question emerges from this text: Why is there a lack of allegations of historical sexual abuse arising out of the secular British public school system?

In terms of the age of consent and who one can engage in consensual sexual relationships with; the overall human experience is a little more complex. Countries and cultures vary significantly in this regard. For example, the momentum in recognising that people of the same sex may engage in consensual sexually activity still horrifies and outrages a significant majority of the people across cultures and countries. This notwithstanding the passing of the equal marriage act in countries like Argentina, Denmark, France, Iceland, Netherlands, Norway, Portugal and New Zealand, and in some states of the United States of America, where the age of consent varys widely across these countries and cultures.
So it’s not surprising that the prominent UK Human Rights lawyer Barbara Hewson ruffled the feathers of the British establishment, and the various classes within English society by declaring that the age of consent should be lowered to 13 and a strict statute of limitations enacted into law to prevent prosecutions against those charged with minor sexual misdemeanours, after a substantial amount of time has passed. Her employer, a prominent English law firm –The Hardwicke Chambers-disassociated themselves from her comments, while The National Society for the Prevention of Cruelty to Children expressed outrage and incredulity at her suggestions claiming her views were outdated and simply ill-informed.

But how outdated and ill-informed are they? Hewson brings a legal perspective through her voice of reason to a very emotional and volatile contemporary issue-claims and allegations of historical sexual abuse and the prosecution of such cases. She asserts that gang-rape, violent sexual assaults, murders, and the kinds of serial sexual abuse uncovered within the Roman Catholic church, Penn State University, and other secular institutions needs to be delineated from minor misdemeanours like the occasional touching of a “17 year old’s breast or patting the bottom of a 16 year old etc.” While these are outrageous acts against a person’s modesty, her point that the former BBC broadcaster Stuart Hall and PR guru Max Clifford are fall guys and are being manipulated by a “British justice system to produce scapegoats on demand” after failing to take seriously allegations of sexual abuse by Jimmy Saville before he died, is provocative, and worthy of attention even though the main stream media has dodged the issue. It seems to prefer the titillating tales of historical sexual abuse allegations on the nightly news as a means to maintain ratings and sales. There’s been no critical, intelligent debate and discussion on the issue
Barbara Hewson’s stand is a legal one. It is not intended as an affront to victims of serious criminal acts of sexual abuse, or to assuage the guilt of serial offenders like Jerry Sandusky. It’s about the current inadequacies in the legal system which sees a minor offence such as Hall’s classed with serious serial sexual offences. She is not arguing that minor sexual offences should be ignored, her argument is about how they are classified and dealt with by the legal system over a period of time. Given the controversy surrounding memory recall and repressed memory syndrome Hewson’s comments are timely.

But it is not only in the United Kingdom where there are legal anomalies to be found in how social deviance in human sexuality is dealt with by the law. In the United States consensual sex between two sexually mature young people is an offense if they are below the age of consent. In one such instance a young man of 17 was placed on a sex offender’s register, with rapists and convicted paedophiles after engaging in consensual sex with his 15 year old girl friend. He will remain on it for 10 years, ruining forever his chances of rehabilitation into his community and wider society (Maxwell, 2009). In another case a teenage boy had his mobile phone confiscated by a teacher while texting in class. The teacher took the rather perverse liberty of scrolling through texts and photos to find naked pictures of the boy’s 14 year old girl friend. The teacher reported the boy to the authorities. The teenager was subsequently arrested and charged with possessing child pornography and he was placed on a sexual offenders register too (Satawa, 2010).
When I was in grade 6 at primary school, we had a boy in our class who constantly ran around grabbing everyone’s genitals-often causing hilarity through his antics and the occasional pain and anxiety in the process-it was a kind of game, somewhat inappropriate and annoying. We thought he was a bit crazy, and brushed it aside. That was in 1966. Today he is a very successful professional man, happily married to his wife of 29 years, with children and grandchildren. How many of his classmates ought to make allegations of historical sexual abuse against him? Apart from victim solace and a degree of respite from some kind of repressed sexual guilt, anxiety or confusion; what would be the point of ruining his life and that of his family, extended family and friends? A better alternative would be psychotherapy, healing, forgiveness and letting go of the past and moving on with one’s life. But for many people this is too naive, and isn’t an option and lacks the quintessential base act of legitimized legal revenge. Or as one prominent protestant UK Member of Parliament once said it is simply “too Jesuitical”. It seems that a lack of critical analysis and a circumspect approach to understanding human sexuality and deviance is a long way off along with Hewson’s suggested law reform, notwithstanding her big faux pas.

Maxwell, M. (2009). Young Pittsfield Township man struggles with sex offender label. Pittsfield:
Satawa, M. (2010). Sending Text Messages of Naked Photos is a Crime! Will Your Teen Be Prosecuted For “Sexting”? . Detroit: Attorney at Law, Vol 2, No.2.

Suggestions on how the international education community can prevent school based homophobia and homophobic bullying and harassment. by Lawrence Burke, Ed.D

On February 12, 2008, 15-year-old Lawrence King an eighth grade student at the E.O. Green School in Oxnard, California, was shot in the head for being gay. He died several days later. His assailant, another male student, only 14 years of age, approached him from behind, while King was sitting in class, at his computer. King had been subject to t homophobic bullying and harassment in and out of school. Why do such tragedies occur, and how can they be prevented in the future? It seems to me that there is a case to be argued for the education of youngsters about the terrible consequences of discrimination on the basis of sexual orientation.

This article offers seven steps towards the elimination of homophobia and homophobic bullying and harassment in international schools.  It recognizes the usefulness of a values framework created by the American Educator, David Purpel, to support and argue for the implementation of the seven step program. Furthermore, the insightful case work study by Associate Professor CJ Pascoe provides one perspective upon from which the argument is predicated. That is, schooling is a primary site for the formation of a deeper psychological understanding of a developing child’s psychosexual and emotional character, and as such requires particular attention within any values based school program. The seven steps which I advocate are able to be implemented and practiced in all international schools, even those in which any positive acknowledgment of homonormativity[i] could be perceived as undermining the school’s special character, or be perceived to be in contradiction of the civil or religious laws of the host country. A socially inclusive PSHE program which is imbued with transformative values, along with equal opportunities across a school’s curricula, creative positive support and solutions, rather than punitive sanctions against perpetrators of homophobic violence, a peer support program, a compassionate and caring counseling service, and the promotion of personal and professional responsibility in interpersonal relationships throughout a school community, are the foundations upon which the seven step program is implemented.

Bullying, harassment and discrimination of any sort is very counter-productive in the school environment and should be addressed. Also, given our key avocation is the education of the young towards the greater aim of creating more just, humane and kinder societies, in which we all want to live, the elimination of these behaviors should take on a greater urgency.

Homophobia, a fear, loathing and hatred of men and women of all ages because of their sexual orientation is on the increase. In particular it is on the increase in schools. Associate Professor CJ Pascoe argues that the basis of homophobic bullying and homophobia is sourced in the “structure of sexuality at school…because masculinity and femininity are forged through a heterosexual matrix””[ii] especially though the middle and senior school years as children move into puberty and further on into adolescents. Pascoe argues persuasively that schools are powerful socialization agents, and as such have a clear ethical responsibility to ensure that the students who graduate hold core values of respect, understanding, tolerance and acceptance of difference. When this does not occur tragedies like the Lawrence King murder occur.

It is 36 years since the murder of George Duncan, whose death led to homosexual law reform in the Australian State of South Australia. Dr Duncan, an academic and a university lecturer, was in an area near the Adelaide University footbridge, a purportedly noted meeting place for homosexuals, as they were denied any other kind of civilized place to meet and socialize. On the night of May 10 1972 he was set upon by unknown attackers and thrown into the Torrens River, where he drowned.  A lengthy investigation by Scotland Yard, led to two South Australian police officers being charged over the attack, but they were later acquitted through legal argument[iii] (which is not always just argument)

It is 10 years since a young university student, in the US State of Wyoming was murdered because of his sexual orientation. On October 7 1998, Matthew Sheppard, a 21 year old undergraduate at the University of Wyoming was brutally attacked, and tortured by two young men who hated him because of his sexual orientation[iv]. He was left to die. Matthew’s assailants could offer no rational explanation for their behavior. The community from which the assailants came was shocked that two of their own could be responsible for such a terrible crime. According to interviews carried out with local people, both assailants had had a good education and had been raised in a caring Christian centered community.[v]

The educational environments from which Lawrence King, Professor Duncan and Matthew Sheppard emanated were fraught with negative stereotypes about masculinity and femininity. In all cases their respective societies reinforced the negative images of these concepts, perhaps unwittingly, through powerful institutionalized messages about heterosexuality and heteronormativity[vi].

A particular example of this is recalled by Pascoe. She writes that “hypermasculine environments such as sporting events continue to be events of intense harassment…” [vii]for young gay students, and that “…masculinity and sexuality are deeply embedded in school socialization processes, like sporting events, dancing and high school dances…”[viii] particularly through the sport a teenage boy or girl chooses or the way he or she dances.  “…if a boy manages maneuvers like back flips, or spinning, rather than hip and body movements he’s considered heterosexual, whereas any other movements and he’s stereotyped as “a fag”[ix]

The making and selling of these and similar concepts of masculinity and femininity are a multi-billion industry throughout the western world. Furthermore, there are deeply held social, cultural and religious values about gender and gender roles which transcend western societies and are found across all cultures. In would be naïve to assume that these deeply held values do not impact on the very nature of our International School communities, because essentially our school communities will reflect the values of our client base.

So the question becomes one of imparting transformative values to our students rather than values which reinforce negative stereotypes with their powerful, destructive outcomes. The Educator, David Purpel breaks down the layers of meaning in the debates, discussions and arguments about values. His argument that a conflictual model operates in schools, perhaps unbeknown through a lack of institutional awareness, highlights the inherent contradictions in the values, which infuse the modern educational process.[x]

Transformative Values Institutionalized Values
community individual
worth achievement
equality competition
compassion sentimentality
responsibility guilt
democracy authority/power/coercion/control
universalism ethnocentrism
humility arrogance
commitment alienation/displacement/complacency
faith reason
professional   responsibility self deception


The suggestion here is that such a dichotomy creates confusion and frustrations for students and educators. We end up applying simple solutions, to complex problems. Discussions on curriculum reform, electives, student behavior, codes of conduct, assessment procedures, exam results, sporting prowess, and building maintenance, while important, are more often than not prioritized over the core issues confronting some students and teachers daily, like, bullying, sexual harassment, homophobia and discrimination. Purpel suggests that in denying the more complex reality of interpersonal relationships we legitimate a false consciousness, which could lead into a self-deception about how successful we are in educating the young.[xi]

What could be done to correct this misrepresentation, and alleviate the personal anguish, suffering and struggle of teachers and students in the international school environment, who suffer from bullying, sexual harassment, homophobia and discrimination?

Firstly, it is worthwhile to look closely at the Mission Statements of international schools and see if they are inclusive of all the rights by which a person is dignified:

Our recruitment policies match our mission: we are inclusive. We hire very young teachers and very experienced teachers. We hire single teachers and teachers with partners. We also welcome teachers with children, who have a wonderful experience at ISB. We are totally non-discriminatory in terms of age, sex, religion, culture, and sexual orientation.

What counts for us is intelligence, energy, commitment to students, passion for learning, a collaborative approach and a close alignment with our mission.’[xii]

International schools, like the International School of Brussels, are role models for the global international school community. Unfortunately, of the many philosophy and mission statements of International schools I surveyed, only 3 had a similar Equal Employment Opportunity caveat in their Mission Statements like the International School of Brussels. Yet, it would be naïve to suggest that every international school could include a caveat which acknowledges its homonormative members, particularly when the host country of an international school has a legal basis for its non-inclusivity platform for the homonormative community. Nonetheless, a more generalized statement could acknowledge and respect differences, while being non-offending to the civic and/or religious laws of the host country. At ISB as well as many other international schools; administrators, teachers and students are respected for who they are, what they may become through their humanity, and what they may contribute to the educational communities to which they belong. They are not defined by a particular aspect of their human nature.

I know of no other group in any society or culture who are defined by the sexual aspect of their lives as are the homonormative minority. It is my opinion that this has emerged firstly, because of the negative perception and repression we have endured for centuries, and secondly, unlike our heteronormative cousins, we seldom have had positive role models on which to base our lives in a functional society. And as Pascoe argues, the dominant cultural model will define the terms of human relationships on both a group and interpersonal level, and not always positively.[xiii]

The paradox of course is that from a heteronormative position it can be argued that a person’s sexual orientation doesn’t matter. Or does it? Would it make any difference to know that Albert Einstein was a heterosexual? Or that John Maynard Keynes was a homosexual? Perhaps not, but given my point that positive homonormative role models are essential for creating non-discriminatory schools, and non discriminatory societies, and eliminating all kinds of homophobic violence, then such an understanding of Keynes’ life is essential; after all the tolerance, acceptance and understanding of Albert Einstein et al is assured because it is taken for granted. Why leave it to governments to educate through legislation for our safety when history along with other subjects, offer such a positive, valuable and powerful learning experience?

So, it may be a worthwhile piece of social history for students to know that Andrei Nikolaevich Kolmogorov and Pavel Sergeevich Aleksandrov thought to be the finest mathematicians of the 20th century belonged to the homonormative community. Their mathematical achievements were recognized by their fellow mathematicians and by the Soviet officialdom – both were high-ranking members of the Soviet Academy of Sciences.[xiv]

These men lived together as a happy, balanced, harmonious couple in a society perceived by many to be ruthless in its discouragement of difference.  There are others too; Christopher Isherwood was an English author. Pier Paolo Pasolini was an Italian film director, and Yuki Mishima a famous Japanese author. Eleanor Roosevelt was U.S. stateswoman and wife of a US President, while Julius Caesar and Augustus Caesar were Roman Emperors. Not to forget James 1st of England and Pope Benedict IX, both ruling over large populations in which one’s sexual orientation could lead to torture and death.[xv]

The point here is to show the homonoramative individual’s rightful place in our schools and wider communities, because of who they are and what they may become, and over time to shift the focus from just one aspect of their human nature. To this end the following seven steps are offered as way to assist us to develop school communities which are kinder, and more tolerant and accepting of differences. The eventual positive benefits for our students, colleagues, school communities, and societies will be immeasurable.

Step 1: Incorporate into the school’s mission statement a clause of social inclusivity which either explicitly or implicitly implies the acceptance of difference and welcoming of all people regardless of their gender, religion, color, sexual orientation and political views.

Step 2: Develop a personal and social educational programme with transformative values.

Step 3: Ensure equal opportunities are available across the curriculum for both genders.

Step 4: Develop creative solutions to reverse discrimination, bullying and homophobia. For

example nominate a day per term in which to celebrate unity through diversity.

Step 5: Develop a peer support programme in which trusted senior students provide

a safe, secure environment in which junior students can grow through their

fears and insecurities about differences.

Step 6: Provide a supportive, caring and confidential counseling service for all

members of the school community, particularly the student body.

Step 7: Promote personal and professional responsibility through interpersonal relationships.

Education can lead to change for the good, but: we may well ask what good? Who’s good? I  think that universals still exist insofar as every human being requires love, acceptance, and wants to be acknowledged and cared for by others. However, if what I have argued for is to be achieved within an educational framework with such a purpose; then that purpose must be stated.


[i] I use this term along with homonormative to describe the normal life style of homosexual oriented individuals    and their communities.

[ii] Pascoe, CJ, Dude You’re A Fag: Masculinity and Sexuality in High School, p27

[vi] I use this term along with heteronormative to describe the normal life style of heterosexual oriented individuals

and their communities.

[vii] Pascoe, CJ, ibid, p.67

[viii] Pascoe, CJ, P.68

[ix] Op.cit

[x] Purpel, D, The Moral and Spiritual Crisis in Education: A Curriculum for Justice and Compassion in Education,

pp. 28-64

[xi] op.cit

[xii] accessed 15/3/2008

[xiii] Pascoe, CJ, ibid, pp 1-24

[xv] Op.cit