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Journal articles on the topic 'Queer anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Boyce, Paul, Elisabeth L. Engebretsen, and Silvia Posocco. "Introduction: Anthropology’s Queer Sensibilities." Sexualities 21, no. 5-6 (2017): 843–52. http://dx.doi.org/10.1177/1363460717706667.

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This special issue addresses vital epistemological, methodological, ethical and political issues at the intersections of queer theory and anthropology as they speak to the study of sexual and gender diversity in the contemporary world. The special issue centres on explorations of anthropology’s queer sensibilities, that is, experimental thinking in ethnographically informed investigations of gender and sexual difference, and related connections, disjunctures and tensions in their situated and abstract dimensions. The articles consider the possibilities and challenges of anthropology’s queer se

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2

Manalansan IV, Martin F. "Queer Anthropology: An Introduction." Cultural Anthropology 31, no. 4 (2016): 595–97. http://dx.doi.org/10.14506/ca31.4.07.

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3

Edelman, Elijah Adiv, Angela Achorn, Patrick Afonso, et al. "Queer and Trans Anthropology." Anthropology News 57, no. 5 (2016): e45-e46. http://dx.doi.org/10.1111/j.1556-3502.2016.570517.x.

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4

Lewin, Ellen. "Who’s Queer? What’s Queer? Queer Anthropology through the Lens of Ethnography." Cultural Anthropology 31, no. 4 (2016): 598–606. http://dx.doi.org/10.14506/ca31.4.08.

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5

Greensmith, Cameron, and Sulaimon Giwa. "Challenging Settler Colonialism in Contemporary Queer Politics: Settler Homonationalism, Pride Toronto, and Two-Spirit Subjectivities." American Indian Culture and Research Journal 37, no. 2 (2013): 129–48. http://dx.doi.org/10.17953/aicr.37.2.p4q2r84l12735117.

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By centralizing the experiences of seven, urban, self-identified Two-Spirit Indigenous people in Toronto, this paper addresses the settler-colonial complexities that arise within contemporary queer politics: how settler colonialism has seeped into Pride Toronto's contemporary Queer politics to normalize White queer settler subjectivities and disavow Indigenous Two-Spirit subjectivities. Utilizing Morgensen's settler homonationalism, the authors underscore that contemporary Queer politics in Canada rely on the eroticization of Two-Spirit subjectivities, Queer settler violence, and the productio

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6

Horton, Brian A. "What’s so ‘queer’ about coming out? Silent queers and theorizing kinship agonistically in Mumbai." Sexualities 21, no. 7 (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 submi

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7

Dahl, Ulrika. "Becoming fertile in the land of organic milk: Lesbian and queer reproductions of femininity and motherhood in Sweden." Sexualities 21, no. 7 (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 qu

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8

Graham, Mark. "Anthropologists Are Talking about Queer Anthropology." Ethnos 81, no. 2 (2015): 364–77. http://dx.doi.org/10.1080/00141844.2015.1084021.

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9

McGlotten, Shaka. "Always Toward a Black Queer Anthropology." Transforming Anthropology 20, no. 1 (2012): 3–4. http://dx.doi.org/10.1111/j.1548-7466.2011.01140.x.

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10

Byrd, Jodi A. "What’s Normative Got to Do with It?" Social Text 38, no. 4 (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

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11

Spronk, Rachel. "Life is queer." HAU: Journal of Ethnographic Theory 10, no. 2 (2020): 618–22. http://dx.doi.org/10.1086/709579.

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12

Wallace, Belinda Deneen. "Queer potentialities and queering home in Shani Mootoo’s Cereus Blooms at Night." Cultural Dynamics 30, no. 1-2 (2018): 59–75. http://dx.doi.org/10.1177/0921374017752051.

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This article employs queer potentiality as a reading strategy to unpack the ways in which Shani Mootoo’s Cereus Blooms at Night adroitly brings forth queer voices and visions on home and belonging that have been rejected, erased, or ignored. More precisely, through the juxtaposition of Gully Queen, a real-life transgender Jamaican woman, and Tyler and Otoh, Mootoo’s transgender protagonists, I demonstrate how these gender non-conforming bodies use queer potentiality to create a necessary disruption to conventional ideas of home; such a disruption educes a re-articulation of belonging. Here, qu

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13

Boellstorff, Tom. "Queer Studies in the House of Anthropology." Annual Review of Anthropology 36, no. 1 (2007): 17–35. http://dx.doi.org/10.1146/annurev.anthro.36.081406.094421.

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14

Hendriks, Thomas. "‘Erotiques Cannibales’: A Queer Ontological Take on Desire from Urban Congo." Sexualities 21, no. 5-6 (2017): 853–67. http://dx.doi.org/10.1177/1363460716677283.

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This article illustrates the theoretical productivity of the recent ontological turn in anthropology as a way to further ‘anthropologize’ queer studies by taking seriously erotic alterity as an ethnographic situation that unlocks possibilities for radically re-thinking desire beyond the limiting framework of ‘sexuality’. It proposes a thought experiment with the specific ways in which same-sex loving men and boys in contemporary urban Congo conceptualize desire as a self-affirming predatory force that joyfully queers the ‘normal’ world. Rather than ethnographically representing ‘their’ erotic

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15

Kozee, Barbara Anne. "Incorporating Queer, Housing Insecure Perspectives into Eucharistic Theology." Lumen et Vita 11, no. 2 (2021): 19–30. http://dx.doi.org/10.6017/lv.v11i2.13727.

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This paper uses queer systematic theology and theological anthropology to argue that the Christian Eucharistic tradition is one of radical table fellowship rooted in desire for intimacy with the margins. Including queer people, the issues facing the community, and queer theory at the Eucharistic table therefore requires that we take homelessness seriously and consider alternative approaches to economic justice.

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16

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

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17

Bruhm, Steven. "Queer, Queer Vladimir." American Imago 53, no. 4 (1996): 281–306. http://dx.doi.org/10.1353/aim.1996.0012.

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18

Crawford, Lucas. "A good ol’ country time: Does queer rural temporality exist?" Sexualities 20, no. 8 (2016): 904–20. http://dx.doi.org/10.1177/1363460716674930.

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Some queer theorists have developed a theory of ‘queer time’, while others question the metronormativity of queer studies. However, we do not yet have an account of rural queer temporality. Drawing from a wide survey of works on queer time, this article sets out to imagine what such a theory might entail and how it might demand changes of queer theory. Considerations of rural queerness have tended to be representative or ethnographic in nature. This article takes a different tack: it lays the groundwork for a ruralizing reorganization of time and queer affect. To do so, it challenges the tempo

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19

Sudenkaarne, Tiia. "Queering Vulnerability." Suomen Antropologi: Journal of the Finnish Anthropological Society 43, no. 3 (2019): 73–90. http://dx.doi.org/10.30676/jfas.v43i3.82734.

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Vulnerability is a concept often used in bioethics. However, it is seldom interrogated from a queer point of view. By queer inquiry, I refer to an umbrella understanding of gender and sexuality as diverse. In this article I discuss lesbian, gay, bisexual, trans, queer and intersex -related (LGBTQI) approaches to vulnerability. Framing these discussions from queer and LGBTQI bioethical theory, I offer an original approach to vulnerability based on queer bioethics and on a layered understanding of vulnerability. After considering queer bioethics and its (queer) critiques, I conclude that a layer

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20

Weiss, M. "The Epistemology of Ethnography: Method in Queer Anthropology." GLQ: A Journal of Lesbian and Gay Studies 17, no. 4 (2011): 649–64. http://dx.doi.org/10.1215/10642684-1302451.

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21

Waugh, Thomas. "Queer Film Anthologies." Sexualities 4, no. 1 (2001): 109–15. http://dx.doi.org/10.1177/136346001004001006.

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22

Zhu, Jingshu. "‘Unqueer’ kinship? Critical reflections on ‘marriage fraud’ in mainland China." Sexualities 21, no. 7 (2017): 1075–91. http://dx.doi.org/10.1177/1363460717719240.

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This article explores the controversial kinship practice in mainland China of ‘gay’ men marrying unwitting women. It questions the ‘marriage fraud’ discourse that condemns the men involved while pitying their wives, or tongqis. Taking an ethnographic approach, this article considers the major flaws of this popular discourse: the idealized-package of marriage–love–sex, the oft-neglected difficulties of living outside marriage, and most importantly, the essentialization of homosexuality. It also examines the im/possibility for married ‘gay’ men to be honest in their marriages. Finally, it cautio

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23

O’Toole, Emer. "Panti Bliss still can’t get hitched: Meditations on performativity, drag, and gay marriage." Sexualities 22, no. 3 (2017): 359–80. http://dx.doi.org/10.1177/1363460717741809.

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This article uses the activism of drag queen Panti Bliss during Ireland’s marriage equality campaign to revisit two of the foundational debates of performativity theory: namely, the contentious political and ontological status of drag and the function of the exemplary performative “I do.” It attempts to answer Judith Butler’s provocative question: “what happens to the performative when its purpose is precisely to undo the presumptive force of the heterosexual ceremonial” (1993a: 16). Taking account of concerns about LGBTQ assimilation, it argues that the gay “I do” creates new categories of in

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24

Porfido, Giovanni. "Queering the Small Screen: Homosexuality and Televisual Citizenship in Spectacular Societies." Sexualities 12, no. 2 (2009): 161–79. http://dx.doi.org/10.1177/1363460708100917.

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This article examines the question of queer televisual citizenship in the context of late-capitalist or spectacular societies. It investigates the heteronormativity of the current visual regime and it analyses the importance of images in the articulation of queer subjectivities and in the social experience of queer identity. Looking at the historical changes in the way queer people have been portrayed on British TV, the article analyses the problem of queer televisual absence/presences in the neo-liberal representational arena and discusses the implications of queer visual inclusion for debate

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25

Amoor, Izat El. "Closets and institutions: Queer teacher exclusion in the Israeli high school system." Sexualities 22, no. 5-6 (2018): 883–900. http://dx.doi.org/10.1177/1363460718772756.

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Drawing on an analysis of 12 in-person qualitative interviews with queer, male, Israeli high school teachers, and Israeli queer social and political news stories, this study explores the intersection of queer teachers’ professional and personal sexual identities. The study contends that this intersection is one characterized by exclusion, particularly attributable to institutional homophobia and queer politics situated within the Israeli national regional ground. Utilizing queer and educational discourses regarding teacher identity and institutional homophobia, this article documents and repor

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26

Zanghellini, Aleardo. "Antihumanism in queer theory." Sexualities 23, no. 4 (2019): 530–48. http://dx.doi.org/10.1177/1363460719842134.

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Although queer theory is distinguished by its antihumanistic rhetoric, in much of queer theory antihumanism is more about performance than substance. This is not a bad thing, for, on those occasions when queer theory takes its antihumanism too seriously, it commits itself to incoherence. I illustrate this through an intertextual critique of Edelman's and Bersani's works. Edelman's celebration of the death drive is internally torn between an amoral standpoint and immoral urges. Unlike recent critical interventions, however, my point is less to impugn queer theory's preoccupation with antinormat

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27

Fielding, Dan Michael. "Queernormativity: Norms, values, and practices in social justice fandom." Sexualities 23, no. 7 (2020): 1135–54. http://dx.doi.org/10.1177/1363460719884021.

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What, if anything, is the queer project? Queer theorists have detailed the ways that gays and lesbians, and transgender people, de-radicalize a potentially queer upsetting of heteronormative systems. Homonormativity and transnormativity have been used to describe the ways that marginalized sexualities and genders are rendered heteronormative. These concepts are important, yet incomplete to capture the experiences of queer people for two reasons. First, they equate ‘normativity’ always with ‘ heteronormativity,’ surrendering the ability to define ‘the normal’ to heteronormative constructions. S

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28

Harris, Anne, and Stacy Holman Jones. "Feeling Fear, Feeling Queer: The Peril and Potential of Queer Terror." Qualitative Inquiry 23, no. 7 (2017): 561–68. http://dx.doi.org/10.1177/1077800417718304.

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This essay considers what we are calling queer terror, an affective condition not limited to LGBT (lesbian, gay, bisexual, and transgender) or other minoritarian subjects, and its relationship to fear, hate, and factionalism (or isolationism). That is, queer terror is both terror against queer subjects and a queering of terror culture itself. We ask whether, through the act and its viral media representations, queer terror creates minoritarian public sphere that can be shared by queer people of color (QPOC) and allies alike. This affectively queer allyship begins with a racially and queerly at

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29

Calafell, Bernadette Marie. "Brown Queer Bodies." Qualitative Inquiry 23, no. 7 (2017): 511–12. http://dx.doi.org/10.1177/1077800417718290.

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30

Greenhill. "“The Snow Queen”: Queer Coding in Male Directors' Films." Marvels & Tales 29, no. 1 (2015): 110. http://dx.doi.org/10.13110/marvelstales.29.1.0110.

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31

Bhagat, Ali H. "Queer necropolitics of forced migration: Cyclical violence in the African context." Sexualities 23, no. 3 (2018): 361–75. http://dx.doi.org/10.1177/1363460718797258.

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This article seeks to theorize queer necropolitics—the ability for states to decide who lives and who dies—within the context of forced displacement. In doing so, I link the literature on African sexualities, necropolitics, and queer migration and ask the following questions: How do African states engage in necropolitics that fuel forced displacement for queer people? And, how do forcibly displaced queer migrants navigate and survive in heteronormative spaces within the wider context of racialization in Cape Town? I argue that forcibly displaced queer migrants face ongoing forms of displacemen

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32

Eng, David L., and Jasbir K. Puar. "Introduction." Social Text 38, no. 4 (2020): 1–24. http://dx.doi.org/10.1215/01642472-8680414.

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“Left of Queer” examines historical and theoretical developments in the evolving field of queer studies since the 2005 Social Text special issue “What’s Queer about Queer Studies Now?” In particular, it focuses on three themes: first, it explores the possibilities of an expanded subjectless critique by interrogating not only the formative exclusions of queer studies but also the contingent material conditions through which “proper” queer subjects and identities emerge today; second, it reexamines long-standing debates on materialism and the incommensurability of queer studies and Marxism; and,

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33

Jain, Dipika. "Book review: Naisargi N. Dave, Queer Activism in India: A Story in the Anthropology of Ethics." Social Change 49, no. 4 (2019): 740–42. http://dx.doi.org/10.1177/0049085719886682.

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34

Renkin, Hadley Z. "Homophobia and queer belonging in Hungary." Focaal 2009, no. 53 (2009): 20–37. http://dx.doi.org/10.3167/fcl.2009.530102.

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Violent attacks on gay and lesbian activities in the public sphere, coupled with verbal aggression against sexual minorities by right-wing politicians in Hungary and other postsocialist countries, illustrate the centrality of sexuality in questions of postsocialist transition. This article discusses the limits of current scholarly interpretations of homophobia in postsocialist countries. Drawing on ethnographic fieldwork on LGBT activism in Hungary, it argues that by undertaking public projects that assert multiple forms of identity and community, LGBT people, although often portrayed as passi

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35

Khayatt, Didi. "Toward a Queer Identity." Sexualities 5, no. 4 (2002): 487–501. http://dx.doi.org/10.1177/1363460702005004006.

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36

BARDELLA, Claudio. "Queer Spirituality." Social Compass 48, no. 1 (2001): 117–38. http://dx.doi.org/10.1177/003776801048001010.

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37

Bao, Hongwei. "A QUEER ‘COMRADE’ IN SYDNEY." Interventions 15, no. 1 (2013): 127–40. http://dx.doi.org/10.1080/1369801x.2013.771012.

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38

Holdaway, Dom. "QUEER TIME AND DEEP SPACE." Italianist 34, no. 2 (2014): 306–11. http://dx.doi.org/10.1179/0261434014z.00000000092.

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39

Raboin, Thibaut. "Exhortations of happiness: Liberalism and nationalism in the discourses on LGBTI asylum rights in the UK." Sexualities 20, no. 5-6 (2016): 663–81. http://dx.doi.org/10.1177/1363460716645802.

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The concept of homonationalism has proven useful to analyse the political problematization of LGBTI human rights in the UK. This article analyses discourses on LGBTI asylum in the UK, and focuses in particular on the relationship between liberalism, nationhood and hospitality. Using the methods of discourse analysis it demonstrates that, with asylum, queerness becomes a porous frontier in and out of the nation. Looking firstly at narratives of asylum cases, the article shows how they create a specific temporality, where queer futures are deemed impossible outside of the UK. Then, it looks at h

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40

Erol, Ali E. "Queer contestation of neoliberal and heteronormative moral geographies during #occupygezi." Sexualities 21, no. 3 (2017): 428–45. http://dx.doi.org/10.1177/1363460717699768.

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During the summer of 2013, Turkey witnessed the largest protest movement in the history of the republic. The protests began with environmentalist concerns to save a public park in central Istanbul, Gezi Park, from becoming a shopping mall. However, in a matter of days, the protests turned into a reaction against what many protestors perceived to be the authoritarian rule of the prime minister at the time. While the mainstream protest discourses focused on reacting against such perceptions, which produced sexist and heterosexist discourses, queer discourses were centered on celebrating coexiste

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41

Grant, Ruby, and Meredith Nash. "Homonormativity or queer disidentification? Rural Australian bisexual women's identity politics." Sexualities 23, no. 4 (2019): 592–608. http://dx.doi.org/10.1177/1363460719839921.

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Recent research shows that queer youth increasingly reject traditional sexual labels in favour of more fluid identifications. Despite well-rehearsed debates around queer identity politics under neoliberalism, there is a dearth of research examining how queerness is understood and expressed in rural Australia. To address this knowledge gap, this article examines bisexual and queer young women's understandings of sexual labels in Tasmania, Australia. Drawing on Jose Esteban Muñoz's disidentifications, we argue that while neoliberalism and homonormativity do influence rural queer women's identity

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42

Kjaran, Jón Ingvar, and Wayne Martino. "In search of queer spaces in Tehran: Heterotopias, power geometries and bodily orientations in queer Iranian men’s lives." Sexualities 22, no. 4 (2017): 587–604. http://dx.doi.org/10.1177/1363460717713383.

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This article is based on an ethnographic study that provides insights into queer Iranian men’s lives in Iran, and specifically in Tehran. It was conceived in response to concerns about accounts provided by gay internationalist framings of the queer Iranian subject as reducible to a meta-narrative of homophobic persecution at the hands of an Islamic repressive state. By employing Foucauldian analytic frameworks that attend to questions of heterotopic spatiality in conjunction with Massey’s notion of power geometries and Ahmed’s queer phenomenological perspective, we illuminate the complexity of

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43

Dhaenens, Frederik, and Sofie Van Bauwel. "The good, the bad or the queer: Articulations of queer resistance inThe Wire." Sexualities 15, no. 5-6 (2012): 702–17. http://dx.doi.org/10.1177/1363460712446280.

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44

Otu, Kwame Edwin. "Queer slacktivism as silent activism? The contested politics of queer subjectivities on GhanaWeb." Sexualities 24, no. 1-2 (2020): 46–66. http://dx.doi.org/10.1177/1363460719893620.

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This article examines the news, information, and entertainment website called GhanaWeb to ascertain how Ghanaians anonymously engaged in debates and conversations on homosexuality in Ghana and the diaspora between 2006 and 2012. Ghana’s 1992 Republican constitution criminalizes homosexuality in Section 104 of the Criminal Code, setting the terrain for non-heterosexual bodies and practices to be regarded as illegitimate. This is the terrain that informs the reactions to opinion pieces on homosexuality on GhanaWeb. Hence, the article contends that conversations and debates on homosexuality on Gh

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45

Goltz, Dustin. "Investigating Queer Future Meanings." Qualitative Inquiry 15, no. 3 (2008): 561–86. http://dx.doi.org/10.1177/1077800408329238.

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46

Merabet, Sofian. "Queer habitus: bodily performance and queer ethnography in Lebanon." Identities 21, no. 5 (2014): 516–31. http://dx.doi.org/10.1080/1070289x.2014.907168.

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47

Cummings, Ronald. "(TRANS)NATIONALISMS, MARRONAGE, AND QUEER CARIBBEAN SUBJECTIVITIES." Transforming Anthropology 18, no. 2 (2010): 169–80. http://dx.doi.org/10.1111/j.1548-7466.2010.01094.x.

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48

Liu, Petrus. "Queer Theory and the Specter of Materialism." Social Text 38, no. 4 (2020): 25–47. http://dx.doi.org/10.1215/01642472-8680426.

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This article argues that the development of queer theory as a field has been critically shaped by a desire to dissociate the studies of gender and sexuality from material concerns. Though what is meant by “the material” varies wildly from context to context, queer critiques of materialism have produced an entrenched impression of the incommensurability between queer theory and Marxism. Tracing the varied ways in which the notion of the material has been deployed by queer critics to pose questions about the economic reductionism of Marxism, empiricism, and corporeality, this article demonstrate

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49

Hekma, Gert, and Jan Willem Duyvendak. "Queer Netherlands: A puzzling example." Sexualities 14, no. 6 (2011): 625–31. http://dx.doi.org/10.1177/1363460711422303.

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50

Mole, Richard. "Sexualities and queer migration research." Sexualities 21, no. 8 (2018): 1268–70. http://dx.doi.org/10.1177/1363460718772275.

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