Journal articles: 'Queer and Gender Studies'

1

McLelland, Mark. "From Queer Studies on Asia to Asian Queer Studies." Sexualities 21, no. 8 (June 21, 2018): 1271–75. http://dx.doi.org/10.1177/1363460718770448.

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Talburt, Susan. "Queer Research and Queer Youth." Journal of Gay & Lesbian Issues in Education 3, no. 2-3 (July 19, 2006): 87–93. http://dx.doi.org/10.1300/j367v03n02_08.

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Currier, Ashley, and Thérèse Migraine-George. "Queer Studies / African Studies." GLQ: A Journal of Lesbian and Gay Studies 22, no. 2 (2016): 281–305. http://dx.doi.org/10.1215/10642684-3428783.

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Dahl, Ulrika. "Becoming fertile in the land of organic milk: Lesbian and queer reproductions of femininity and motherhood in Sweden." Sexualities 21, no. 7 (September 12, 2017): 1021–38. http://dx.doi.org/10.1177/1363460717718509.

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This article draws on popular culture, ethnographic materials and mainstream commercials to discuss contemporary understandings of the relationship between fertility, pregnancy and parenthood among lesbians and other queer persons with uteruses. It argues that, on the one hand, same-sex lesbian motherhood is increasingly celebrated as evidence of Swedish gender and sexual exceptionalism and, on the other, queers who wish to challenge heteronormative gender disavow both the relationship between fertility and femininity, and that of pregnancy and parenthood. The author argues that in studying queer family formation, we must move beyond addressing heteronormativity and begin studying how gender, sexuality, race and class get reproduced in queer kinship stories.

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Tortorici, Zeb. "Queer Museum Studies." GLQ: A Journal of Lesbian and Gay Studies 24, no. 1 (January 1, 2018): 162–64. http://dx.doi.org/10.1215/10642684-4254576.

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Garstenauer, T. "Gender and Queer Studies in Russia." Sociology of Power 30, no. 1 (March 2018): 160–74. http://dx.doi.org/10.22394/2074-0492-2018-1-160-174.

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Garstenauer, Therese. "Gender und Queer Studies in Russland." L'Homme 28, no. 2 (October 2, 2017): 127–36. http://dx.doi.org/10.14220/lhom.2017.28.2.127.

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Byrd, Jodi A. "What’s Normative Got to Do with It?" Social Text 38, no. 4 (December 1, 2020): 105–23. http://dx.doi.org/10.1215/01642472-8680466.

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This article considers the queer problem of Indigenous studies that exists in the disjunctures and disconnections that emerge when queer studies, Indigenous studies, and Indigenous feminisms are brought into conversation. Reflecting on what the material and grounded body of indigeneity could mean in the context of settler colonialism, where Indigenous women and queers are disappeared into nowhere, and in light of Indigenous insistence on land as normative, where Indigenous bodies reemerge as first and foremost political orders, this article offers queer Indigenous relationality as an additive to Indigenous feminisms. What if, this article asks, queer indigeneity were centered as an analytic method that refuses normativity even as it imagines, through relationality, a possibility for the materiality of decolonization?

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Horton, Brian A. "What’s so ‘queer’ about coming out? Silent queers and theorizing kinship agonistically in Mumbai." Sexualities 21, no. 7 (September 12, 2017): 1059–74. http://dx.doi.org/10.1177/1363460717718506.

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What kinds of creative potential exist in silence – in not coming out? This ethnographic study takes the strategic silences that queer persons in Mumbai deploy regarding ‘coming out’ as productive for theorizing the connections between kinship and queerness. While some strands of queer critique conceptualize the relationship between kinship and queerness antagonistically, the author deploys the concept of agonistic intimacy outlined in Singh’s Poverty and the Quest for Life (2015) to consider how queers might inhabit heterosexual kinship networks through the interplay of contestation and submission. Silence, then, need not signal the image of the transnational queer in need of saving, but a mode of negotiating desires for respectability and queerness.

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Hird, Myra J. "Naturally Queer." Feminist Theory 5, no. 1 (April 2004): 85–89. http://dx.doi.org/10.1177/1464700104040817.

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11

McBean, S. "Queer temporalities." Feminist Theory 14, no. 1 (April 1, 2013): 123–28. http://dx.doi.org/10.1177/1464700112468575.

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12

Cairns, Lucille. "Queer Paradox/Paradoxical Queer." Journal of Lesbian Studies 11, no. 1-2 (August 2007): 70–87. http://dx.doi.org/10.1300/j155v11n01_05.

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13

Brock, Maria, and Emil Edenborg. "“You Cannot Oppress Those Who Do Not Exist”." GLQ: A Journal of Lesbian and Gay Studies 26, no. 4 (October 1, 2020): 673–700. http://dx.doi.org/10.1215/10642684-8618730.

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Reports in April 2017 regarding a state-initiated wave of homophobic persecution in Chechnya attracted worldwide outrage. Numerous witnesses spoke of arrests, abuse, and murders of gay men in the republic. In response, a spokesman of Chechnya’s president, Ramzan Kadyrov, claimed that “you cannot … oppress those who simply do not exist.” In this article, with the antigay purge in Chechnya and in particular the denial of queer existence as their starting point, Brock and Edenborg examine more deeply processes of erasure and disclosure of queer populations in relation to state violence and projects of national belonging. They discuss (1) what the events in Chechnya tell us about visibility and invisibility as sites of queer liberation, in light of recent discussions in LGBT visibility politics; (2) what the episodes tell us about the epistemological value of queer visibility, given widespread media cynicism and disbelief in the authenticity of images as evidence; and (3) what role the (discursive and physical) elimination of queers plays in relation to spectacular performances of nationhood. Taken together, the authors’ findings contribute to a more multifaceted understanding of the workings of visibility and invisibility and their various, sometimes contradictory, functions in both political homophobia and queer liberation.

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Aravamudan, S. "GARDEN-VARIETY QUEER STUDIES?" GLQ: A Journal of Lesbian and Gay Studies 13, no. 2-3 (January 1, 2007): 409–12. http://dx.doi.org/10.1215/10642684-2006-042.

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15

Butler, Judith. "Critically Queer." GLQ: A Journal of Lesbian and Gay Studies 1, no. 1 (November 1, 1993): 17–32. http://dx.doi.org/10.1215/10642684-1-1-17.

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16

Freccero, C. "QUEER KIN." GLQ: A Journal of Lesbian and Gay Studies 11, no. 1 (January 1, 2005): 153–55. http://dx.doi.org/10.1215/10642684-11-1-153.

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Somerville, S. B. "QUEER LOVING." GLQ: A Journal of Lesbian and Gay Studies 11, no. 3 (January 1, 2005): 335–70. http://dx.doi.org/10.1215/10642684-11-3-335.

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18

Ohi, K. "Queer Intervals." GLQ: A Journal of Lesbian and Gay Studies 17, no. 2-3 (January 1, 2011): 438–41. http://dx.doi.org/10.1215/10642684-1163632.

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19

Elleray, M. "QUEER PACIFIC." GLQ: A Journal of Lesbian and Gay Studies 12, no. 1 (January 1, 2006): 147–49. http://dx.doi.org/10.1215/10642684-12-1-147.

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20

Bright, D. "QUEER PLYMOUTH." GLQ: A Journal of Lesbian and Gay Studies 12, no. 2 (January 1, 2006): 259–77. http://dx.doi.org/10.1215/10642684-12-2-259.

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21

Henderson, L. "QUEER RELAY." GLQ: A Journal of Lesbian and Gay Studies 14, no. 4 (January 1, 2008): 569–97. http://dx.doi.org/10.1215/10642684-2008-005.

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22

Nealon, C. "QUEER TRADITION." GLQ: A Journal of Lesbian and Gay Studies 14, no. 4 (January 1, 2008): 617–22. http://dx.doi.org/10.1215/10642684-2008-009.

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23

Wilson, A. "QUEER ISLES." GLQ: A Journal of Lesbian and Gay Studies 14, no. 4 (January 1, 2008): 659–63. http://dx.doi.org/10.1215/10642684-2008-012.

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Pellegrini, A. "QUEER CONVERSIONS." GLQ: A Journal of Lesbian and Gay Studies 15, no. 1 (January 1, 2009): 171–73. http://dx.doi.org/10.1215/10642684-2008-023.

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25

Franks, M. "Queer Amendments." GLQ: A Journal of Lesbian and Gay Studies 19, no. 3 (January 1, 2013): 411–13. http://dx.doi.org/10.1215/10642684-2074575.

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26

Zafir, Lindsay. "Queer Connections." GLQ: A Journal of Lesbian and Gay Studies 27, no. 2 (April 1, 2021): 253–79. http://dx.doi.org/10.1215/10642684-8871691.

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This article examines the gay French author Jean Genet’s 1970 tour of the United States with the Black Panther Party, using Genet’s unusual relationship with the Panthers as a lens for analyzing the possibilities and pitfalls of radical coalition politics in the long sixties. I rely on mainstream and alternative media coverage of the tour, articles by Black Panthers and gay liberationists, and Genet’s own writings and interviews to argue that Genet’s connection with the Panthers provided a queer bridge between the Black Power and gay liberation movements. Their story challenges the neglect of such coalitions by historians of the decade and illuminates some of the reasons the Panthers decided to support gay liberation. At the same time, Genet distanced himself from the gay liberation movement, and his unusual connection with the Panthers highlights some of the difficulties activists faced in building and sustaining such alliances on a broad scale.

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27

Spade, Dean, and Aaron Belkin. "Queer Militarism?!" GLQ: A Journal of Lesbian and Gay Studies 27, no. 2 (April 1, 2021): 281–307. http://dx.doi.org/10.1215/10642684-8871705.

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Does advocating for queer and trans people to serve in the US military move the struggle for queer and trans justice forward toward liberation by improving the lives of queer and trans soldiers and increasing societal acceptance of queer and trans people? Or does it legitimize US military imperialism and increase the likelihood of more queer and trans people being abused and traumatized in the US military? This article consists of a conversation between Aaron Belkin, director of the Palm Center, who has spent decades advocating for queer and trans military inclusion, and Dean Spade, a trans racial- and- economic- justice–focused activist and scholar who opposes military inclusion advocacy. The conversation examines fundamental debates about the possibilities and limits of legal equality for marginalized and stigmatized groups, drawing on critical race theory, women of color feminisms, anticolonial critique, and competing theories of queer and trans liberation work.

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28

Trinah. "Queer Healing." QED: A Journal in GLBTQ Worldmaking 7, no. 3 (2020): 53. http://dx.doi.org/10.14321/qed.7.3.0053.

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29

Orozco, Roberto C., Sergio Gonzalez, and Antonio Duran. "Centering Queer Latinx/a/o Experiences and Knowledge: Guidelines for using Jotería Studies in Higher Education Qualitative Research." JCSCORE 7, no. 1 (June 1, 2021): 117–48. http://dx.doi.org/10.15763/issn.2642-2387.2021.7.1.117-148.

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The landscape of higher education research and practice on Queers of Color (QoC) is increasingly offering possibilities of research paradigms and frameworks that best articulate and capture the unique experiences of race, ethnicity, gender, and sexuality. And, as research on queer Latinx/a/o people in higher education increases, researchers and scholars need to utilize frameworks that attend to this community. Notably, Jotería Studies is a framework that centers the material realities of queer Latinx/a/o people (Hames-García, 2014). Jotería Studies as a research paradigm shifts the possibilities to intentionally speak to the experiences of the queer Latinx/a/o community. Therefore, the purpose of this manuscript is to offer guidelines for qualitative researchers to use Jotería Studies to study topics of higher education. Consequently, using these guidelines assist in examining the ways in which queer Latinx/a/o people are structurally marginalized in ways that speak to the intersections of race, ethnicity, gender, and sexuality.

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30

Giffney, Noreen. "Denormatizing Queer Theory." Feminist Theory 5, no. 1 (April 2004): 73–78. http://dx.doi.org/10.1177/1464700104040814.

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31

Alexopoulos, Tasia. "Queer game studies." Feminist Media Studies 18, no. 5 (July 16, 2018): 961–62. http://dx.doi.org/10.1080/14680777.2018.1498148.

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32

Charles, Casey. "Queer Writes." Women's Studies in Communication 28, no. 1 (April 2005): 32–56. http://dx.doi.org/10.1080/07491409.2005.10162483.

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33

Talburt, Susan. "Queer Imaginings." Journal of LGBT Youth 5, no. 3 (July 9, 2008): 99–103. http://dx.doi.org/10.1080/19361650802162375.

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34

Halberstam, Judith. "Reflections on Queer Studies and Queer Pedagogy." Journal of Homosexuality 45, no. 2-4 (September 23, 2003): 361–64. http://dx.doi.org/10.1300/j082v45n02_22.

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35

Cockayne, Daniel G., and Lizzie Richardson. "A queer theory of software studies: software theories, queer studies." Gender, Place & Culture 24, no. 11 (November 2, 2017): 1587–94. http://dx.doi.org/10.1080/0966369x.2017.1383365.

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36

Cahana, Jonathan. "Gnostically Queer: Gender Trouble in Gnosticism." Biblical Theology Bulletin: Journal of Bible and Culture 41, no. 1 (December 16, 2010): 24–35. http://dx.doi.org/10.1177/0146107910393144.

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37

Seymour, N. "ALREADY DOING QUEER STUDIES, STILL." GLQ: A Journal of Lesbian and Gay Studies 15, no. 4 (January 1, 2009): 620–21. http://dx.doi.org/10.1215/10642684-15-4-620.

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38

Boellstorff, T. "QUEER STUDIES UNDER ETHNOGRAPHY'S SIGN." GLQ: A Journal of Lesbian and Gay Studies 12, no. 4 (January 1, 2006): 627–39. http://dx.doi.org/10.1215/10642684-2006-004.

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39

Gaard, Greta Claire. "Rumo ao ecofeminismo queer." Revista Estudos Feministas 19, no. 1 (April 2011): 197–223. http://dx.doi.org/10.1590/s0104-026x2011000100015.

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O presente texto propõe uma mudança de rumo para o ecofeminismo. Se a conexão simbólica entre mulheres e natureza era criticada por essa perspectiva teórica, a discussão sobre os modos pelos quais nossa imagem de natureza é heterossexualizada e as conexões entre diversidade sexual e natureza não eram exploradas. Gaard afirma que a cultura ocidental é fundada em um medo ou repulsa não apenas de práticas homoafetivas, mas do erotismo como um todo. A isso chama erotofobia, e é por causa dela que práticas sexuais-afetivas não reprodutivas são entendidas como desvio moral ou perversão. Para mostrar que a erotofobia está na raiz de muitas práticas, Gaard analisa a história do cristianismo e da colonização da América, tentando mostrar que nesses exemplos históricos podemos ver como as conexões entre a opressão de mulheres, das sexualidades queer, de pessoas não brancas e da natureza estão interligadas. Esse cuidado em pensar tais ligações e uma vontade de repensar e liberar o erótico caracterizariam uma perspectiva queer para o ecofeminismo.

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40

price, kitt. "Queer Social Dreaming Matrix." Studies in Gender and Sexuality 18, no. 1 (January 2, 2017): 86–87. http://dx.doi.org/10.1080/15240657.2017.1276787.

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41

Bates, Tarsh. "The Queer Temporality ofCandidaHomoBiotechnocultures." Australian Feminist Studies 34, no. 99 (January 2, 2019): 25–45. http://dx.doi.org/10.1080/08164649.2019.1605486.

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42

Hoffman, W. "QUEER AS JEWS?" GLQ: A Journal of Lesbian and Gay Studies 10, no. 4 (January 1, 2004): 634–36. http://dx.doi.org/10.1215/10642684-10-4-634.

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43

Samuels, E. "SEVERELY QUEER THEORY." GLQ: A Journal of Lesbian and Gay Studies 13, no. 4 (January 1, 2007): 580–82. http://dx.doi.org/10.1215/10642684-2007-012.

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44

Morgensen, S. "ETHNOGRAPHY'S QUEER TIMING." GLQ: A Journal of Lesbian and Gay Studies 14, no. 4 (January 1, 2008): 663–66. http://dx.doi.org/10.1215/10642684-2008-013.

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45

Juhasz, A., and M. Y. S. Ma. "QUEER MEDIA LOCI." GLQ: A Journal of Lesbian and Gay Studies 17, no. 1 (December 14, 2010): 167–69. http://dx.doi.org/10.1215/10642684-2010-027.

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46

Al-Qasimi, Noor. "Queerer Than Queer." GLQ: A Journal of Lesbian and Gay Studies 26, no. 1 (January 1, 2020): 63–101. http://dx.doi.org/10.1215/10642684-7929111.

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This essay delineates the contours of the United Arab Emirates’s biopolitical national project through the lens of queerness as a site of productive failure, rupture, and danger—one with the potential to disrupt the heteronormative notions of lineage and futurity upon which this project relies. This article focuses on the Emirati “post-oil” generation: one that has borne witness to a landscape of excess, expatriate population growth, and values that possibly conflict with those of indigenous groups, directly tied to major regional oil booms. Drawing on rentier theory and political economy, this article examines the shift in the Emirati citizen-state relationship from straightforward economic exchange to one built on an economy of debt, inheritance, and narratives of reproduction and regeneration. Queerness, in this context, is a site of injury falling outside such narratives, operating outside identitarian frameworks and lineages of post-oil success(ion), against and beyond vertical lines of inheritance and regeneration.

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47

Ben Daniel, Tallie, and Hilary Berwick. "Queer In/Security." GLQ: A Journal of Lesbian and Gay Studies 26, no. 1 (January 1, 2020): 129–40. http://dx.doi.org/10.1215/10642684-7929157.

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This dossier names “queer security studies” as a new field that investigates what security and safety means to queer and feminist studies, critical military studies, and broad progressive movements. What counts as safety, and for whom? What kinds of material practices can scholars and activists engage with to make the world more secure for the most vulnerable? What are the repercussions of those practices? The dossier takes on these questions through discussions of rape culture, risk management and health in the contemporary US American family, the impact of neoliberalism on sexual citizenship in the United States and abroad, and narratives of safety in authoritarian systems like the state and the prison.

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48

Walsh, Fintan. "Pugilistic Queer Performance." GLQ: A Journal of Lesbian and Gay Studies 26, no. 4 (October 1, 2020): 701–22. http://dx.doi.org/10.1215/10642684-8618756.

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This article examines the role of pugilistic gesture and form in queer performance, focusing on Franko B’s Milk & Blood (2015) and Cassils’s Becoming an Image (2012). Walsh considers how pugilism functions as a mode for “working out” queer fights—personal and cultural—that offers us a performative complement or reverse-orientation to Sigmund Freud’s psychologically centered idea of “working-through” (1914). Reading these pugilistic performances along the slide between working through and working out—their psychic and material practices and effects—allows us to perceive the body as both the object of loss and trauma and, in practiced form, the key instrument of processing change. It compels us to keep the body at the center of debates of traumatic intervention and negotiation in queer studies and beyond, as the fighting bodies themselves appear to insist.

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Saria, Vaibhav. "The Queer Narrator." GLQ: A Journal of Lesbian and Gay Studies 27, no. 1 (January 1, 2021): 85–102. http://dx.doi.org/10.1215/10642684-8776876.

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Hijras, India’s “third gender” now often translated as trans figures, have long been defined by their castrated status in colonial and postcolonial discourse, which has aimed at conflating their social and moral positions with their corporeal modification. This article juxtaposes various sets of narrative accounts to explain the theological underpinnings of liberal explanations for accommodating queer sexuality in India. First, the article looks at contemporary Bollywood films in which hijras are often inserted into the plot to bring the villains to justice, sometimes by castrating them. This seeming contradiction, in which queer personhood is made life-affirming, reveals the complex ways in which hijras have been redefined as legitimizing forms of historical queerness in South Asia. Their role, it is argued, is better understood not through an ontological notion of generosity but through the particular dramaturgical position of the sutradhar that the Hindu-Muslim theology of South Asia makes available. The sutradhar is the one who holds (dhar) the strings (sutra) of the dramatic plot. The voicing and enacting of the moral position with which queer ethics have been associated, both in film and in life, are drawn from this character. Given that the long documented history of hijras has made them quite intelligible to South Asian people without the need for translation, this article argues that debates of queer sexuality must go beyond the civilizational terms of “West and the rest” and explore the theological material available for the crafting of queer personhood and ethics.

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Winstanley-Smith, Alexa. "Queer Political Astrology." GLQ: A Journal of Lesbian and Gay Studies 27, no. 1 (January 1, 2021): 103–20. http://dx.doi.org/10.1215/10642684-8776890.

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The resurgence of fascism has quickly become an unavoidable fact of the Western world. Perhaps it comes as no surprise to today’s inheritors of cultural studies and critical theory that astrology has made its own comeback; however, it has made its comeback with a difference. The vanguard of today’s astrological movement is led by the queer Left. Uprooted from its role as fate’s theological handmaiden for mounting figures of authority and apparently removed from the (implicitly heterosexual) reproductive model of a mainstream “culture industry,” queer astrology has come to the fore as an antitraditionalist, anticonservative mode of rethinking human biography in community. The queer astrological model of self-understanding and self-analysis has potential: it is not held in thrall to the perpetually outmoded biological paradigms of scientific “fact,” nor does it require cleaving to secularized but still-fraught figures for the self such as the “martyr,” the “saint,” or the “heretic.” Queer astrology unquestionably breaks the fearful mold beheld by critics like Aby Warburg and Theodor Adorno. But is it political? And if it is, how so? What are its potentials? How do we construe a queer astrological politics that is capable of mounting more than a therapeutic alternative to tradition — one that can play an activist role in a political scene that has already donned the kitsch comb-over of that tabloid credential to which tawdry horoscopes once made their claims?

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Journal articles on the topic 'Queer and Gender Studies'

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