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Journal articles on the topic 'Queer people'
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1
Shulman, Jane, Caroline Marchionni, and Catherine Taylor. "Queering Whole Person Care." International Journal of Whole Person Care 7, no. 1 (January 15, 2020): 45. http://dx.doi.org/10.26443/ijwpc.v7i1.233.
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This workshop is the product of a research study exploring the strategies that queer people develop to navigate hegemonic, heteropatriarchal health care systems, and ways that nurse education can incorporate a narrative-based, whole person care approach to understanding and supporting the needs of queer patients. This mixed-methods study included interviews with queer people, nurse educators and practicing nurses; textual analysis of queer health narratives; close reading of queer, feminist and cultural theory; and autoethnography.Some of the questions that we will explore are: How do queers use personal narratives to help navigate health care systems not designed to see/meet their needs? How do queers challenge dominant power structures in medicine? What does whole person care look like in a queer context? What would nurses like to see included in nursing education, and what do queers want health providers to know? What are the key pedagogical challenges in attempting such communication?The stories that queer people carry with them to medical encounters are a rich and underutilized resource for health care providers, and a tool for patients trying to manage serious or chronic illness. We will explore methods for including storytelling in nursing education as well as patient care, and participants will engage in a narrative medicine/autoethnographic exercise.We hope participants will leave our workshop with a better understanding of queer peoples' experiences of health care, and ways that queers and nurses can work together for better health outcomes.
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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 (January 1, 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 production of (White) Queer narratives of belonging that simultaneously promote the inclusion and erasure of Indigenous presence. Notwithstanding Queer settler-colonial violence, Two-Spirit peoples continue to engage in settler resistance by taking part in Pride Toronto and problematizing contemporary manifestations of settler homonationalism. Findings highlight the importance of challenging the workings of settler colonialism within contemporary Queer politics in Canada, and addressing the tenuous involvements of Indigenous Two-Spirit peoples within Pride festivals. The article challenges non-Indigenous Queers of color, racialized diasporic, and White, to consider the value of a future that takes seriously the conditions of settler colonialism and White supremacy.
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Reisner, Michael, and Tabitha R. Holmes. "Perceptions of people who use heterosexist and non-heterosexist language by people of different sexual orientations." Psychology of Sexualities Review 5, no. 1 (2014): 60–72. http://dx.doi.org/10.53841/bpssex.2014.5.1.60.
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Participants who self-identified as heterosexual (N=149) and queer (N=141) were asked to read a vignette containing a character who used either heterosexist or non-heterosexist language. Queer participants were expected to rate the character using non-heterosexist language as more: (a) supportive of queer rights; (b) exposed to queer people; (c) likely to be queer; (d) open to new ideas; (e) politically liberal; and (f) someone with whom they could be friends than heterosexual participants. Results showed that both groups made attributions based on language; however, queer participants made stronger attributions. One explanation for our findings suggests that queer individuals, particularly males, may have a greater need to be vigilant in their identification of supportive others.
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McLachlan, John C. "“Queer people enjoying anatomy”." Lancet 356, no. 9232 (September 2000): 866. http://dx.doi.org/10.1016/s0140-6736(05)73455-3.
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Brassington, Thomas. "‘Show gay people for the often-awful people they are’: Reframing queer monstrosity." Queer Studies in Media & Popular Culture 7, no. 1-2 (June 1, 2022): 27–40. http://dx.doi.org/10.1386/qsmpc_00066_1.
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Monsters have an established presence on screen as a cipher for queer identities. However, such presentations are often limiting, with queer monsters being either irredeemably evil or eliciting viewer sympathies for their helpless monstrous condition. Both forms of queer monster are highly queerphobic, but the issue this article takes with this representational binary is that it stifles the depictions of monstrous queer characters. To offer a counterpoint, I draw attention to BBC America’s Killing Eve (2018–22) and its queer monster Villanelle (Jodie Comer). I argue that Villanelle presents a new vision of the queer monster, where queerness and monstrosity are not interlocked parts of her characterization – a disconnect that allows her to be a more compelling monster and express her queerness in a plethora of ways. In this article, I focus on two ways in which Villanelle’s queerness manifests in the show: her fashion and style; and her sense of humour. I demonstrate that Villanelle’s queer humour and style provide her with a means to be a more dangerous and effective assassin, whilst also facilitating a means for expressing her queerness in complex ways. Her style, for example, enables her to dip in and out of both butch and femme aesthetics as she pleases and her humour provides a means to disarm her targets. In all, this article points towards Villanelle’s mercurial character as a positive form of queer representation, for her constant flitting creates a queer character who can be awful and provides a means for queerness to be displayed through multiple, yet legible, ambiguities.
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Haritaworn, Jin. "Shifting Positionalities: Empirical Reflections on a Queer/Trans of Colour Methodology." Sociological Research Online 13, no. 1 (January 2008): 162–73. http://dx.doi.org/10.5153/sro.1631.
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How can we study ‘Queer’, or indeed, should we? Drawing on fieldwork with people raised in interracial families in Britain and Germany, and reflecting on my own coming out as transgendered/genderqueer during the research, I reflect on the role of difference, similarity, and change in the production of queer knowledges. My entry point is a queer diasporic one. Queers of colour, I argue, have a particular stake in queering racialised heterosexualities; yet differences within diasporic spaces clearly matter. While ‘Queer’ can open up an alternative methodology of redefining and reframing social differences, the directionality of our queering - ‘up’ rather than ‘down’ - is clearly relevant. I suggest the anti-racist feminist principle of positionality as fruitful for such a queer methodology of change. This is explored with regard to a selection of empirical and cultural texts, including the debate around Paris is Burning, Jenny Livingston's film about the Harlem house/ball scene; the appeal that a non-white heterosexual artist such as South-Asian pop singer MIA can have for queers of colour; the camp role model which Thai sex work femininity can represent for queer and trans people from the second generation of Thai migration; and the solidarity of a Southeast Asian butch with feminine women in her diasporic collectivity.
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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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Pierce, Dean. "Language, Violence, and Queer People." Journal of Gay & Lesbian Social Services 13, no. 1-2 (August 3, 2001): 47–62. http://dx.doi.org/10.1300/j041v13n01_05.
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Firmonasari, Aprillia. "“Si beau ma queen”: The Speech Construction of Queer Identity Perception in French Social Media." Jurnal Kawistara 11, no. 3 (January 9, 2022): 339. http://dx.doi.org/10.22146/kawistara.v11i3.69024.
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Queer as a gender identity draws varying responses globally. In French the representation of Queer in various social media has raised a number of public’s perceptions, both in positive and negative manners. This perception does not only concern about French linguistic issues, but also its socio-cultural issues. This study puts an emphasis on the widely-used speech patterns showing the public perception on both French queer and immigrant queers posted on French social media. Further, it also examines the socio-cultural context that influences the social contact and relation between the public and the phenomenon of Queer as a subject in social media. This study uses interactionist approach and gender-based critical discourse analysis based on the theory of interpersonal contact between groups proposed by Gordon Allport. In explaining the phenomenon, the researcher employs qualitative content analysis and uses criticial discourse analysis and gender-based criticism. The data are collected from both French and immigrant queers’ posts on social media in 2020. The results show that French queers are perceived to have equal standing position with other French people as they are considered as a part of French society. The result also shows that unlike French queer, the immigrant-descent queer are considered to have inequal position with French society due to the immigrant’s negative stereotype as the trigger of social problems in France.
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Naseer, Rehmat, and Amna Umer Cheema. "Queer Struggle, Defiance and Victory of Hijra in Arundhati Roy's The Ministry of Utmost Happiness." Journal of English Language, Literature and Education 2, no. 04 (June 7, 2021): 15–26. http://dx.doi.org/10.54692/jelle.2021.020465.
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This paper examines the struggle of queer people through the perspective of the term Queer in Arundhati Roy's The Ministry of Utmost Happiness (2017). This paper aims to explore the persistent struggle of queer minorities in Indian society, their challenges to the cultural traditions of heteronormative society and their modes of resistance. The paper mainly focuses on the protagonist of the early part of the novel, Anjum, formerly Aftab, who is one of the socially abandoned transgender characters of modern India. The purpose of this research is to explore the queer subversion against the heteronormative ideals in Roy's novel and to show through Anjum’s vision of queer resistance and utopia. In the novel, Anjum's choice of leaving her house and living in a queer utopia, fighting individually with the society throughout her life, establishing a small, but self-dependent community in the graveyard, and sheltering the minorities like “queers, addicts, orphans, Muslims and other dropouts from the society” (Zubair, 2018, p. 35), does not exhibit her defeat or helplessness, but her defiance and rebellion against the status quo. This act has also empowered her to redefine her life in the best possible way by creating an alternative Duniya where she could shelter “all people from different shades and shapes of life” (Raina, 2017, p. 837).
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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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Aktan, Deniz Nihan. "Sexuality politics on the football field: queering the field in Turkey." New Perspectives on Turkey 64 (April 6, 2021): 151–72. http://dx.doi.org/10.1017/npt.2021.12.
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AbstractFocusing on queer-identified amateur football teams, this article investigates the potentials of the mobilities and alliances of gender non-conforming footballing people to disrupt the seemingly effortless structure of the football field. While football is arguably one of the sports with the strongest discriminatory attitudes toward gender non-conforming people, it has also become a site of resistance for queers in Turkey as of 2015. How political opposition groups relate to the football field, which is mostly considered as a male-dominant and heterosexualized space where social norms are reproduced, are classified into three groups in my research: resistance through, against, and for football. I give particular attention to the category “resistance for football” as a distinctive way for gender non-conforming people to inhabit the field. I discuss how the link between sexual and spatial orientations shapes the domain of what a body can do, both in terms of normativity and capacity, and I explore what these teams offer in order to exceed spatial and sexual boundaries. Lastly, I present recent queer interventions in the value system of the game through which I reflect upon the concept of “queer commons” and the processes of bonding, belonging, and border-making in queer communities.
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Brocka, Q. A. "A THEATER FULL OF QUEER PEOPLE." GLQ: A Journal of Lesbian and Gay Studies 14, no. 1 (January 1, 2008): 124–26. http://dx.doi.org/10.1215/10642684-14-1-124.
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Robinson, Brandon Andrew. "Queer Street Smarts." Contexts 20, no. 2 (May 2021): 60–62. http://dx.doi.org/10.1177/15365042211012073.
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Street smarts is a term people use to describe the cultural knowledge that marginalized people, often poor Black and Brown youth, have to learn in navigating their lives. In this article, the author illustrates how street smarts is figuring out how to get by with limited resources in a white supremacist society.
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Scahill, Andrew. "Fanfic’ing Film." Girlhood Studies 12, no. 1 (March 1, 2019): 114–24. http://dx.doi.org/10.3167/ghs.2019.120110.
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Fairy Tales Film Festival 2018, Calgary Queer Arts Society, Youth Queer Media ProgramFor the study of youth in cinema, we, as scholars, must always remind ourselves that most images we analyze are created by adults representing youth, not by youth representing themselves. As such, they represent an idea of youth—a memory, a trauma, a wish. They are stories these adults tell themselves about what they need youth to be in that moment. Coming out becomes the singular narrative of queer youth, and positions adulthood as a safe and stable destination after escaping the traumatic space of adolescence. The stories in these films provide important moments for adult queers to “feel backward” (2009: 7) as Heather Love says, and to process the pain of a queer childhood. And for young people exploring their sexuality, these stories are essential for at-risk youth who feel hopeless, trapped, or alone.
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Fielding, Dan Michael. "Queernormativity: Norms, values, and practices in social justice fandom." Sexualities 23, no. 7 (January 14, 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. Second, they render invisible the work done by queer people to redefine the normative in ways that dismantle heteronormativity and affirm queer identities. Through interviews (n = 39), my study works to rectify these twin issues by illuminating the ways queer social actors actively work to redefine what it means to be normative, resulting in queernormativity.
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Sarma, Sriya. "Representation of queerness in Ismat Chughtai’s Lihaaf." International Journal of English Literature and Social Sciences 7, no. 1 (2022): 019–22. http://dx.doi.org/10.22161/ijels.71.5.
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The term queer carries an uncanny feeling with itself as it attributes to those people whose sexual orientations come outside of the mainstream heterosexual society. Lesbian, gay, bisexual and transgender people fall under the umbrella of queer whose existence is neglected since time immemorial in a heteronormative society. The aim of this article is to evaluate the queer identity, its growth, the struggle queer people have gone through over the ages till the emergence of queer movement in late twenties in the context of gays in United States . Besides it also prioritizes the portrayal of queer people in Indian Literature and its acceptance by giving prime importance to Ismat Chughtai’s infamous short story Lihaaf. The homoerotic nature of its female protagonist Begum Jan and her husband Nawab Saheb is clearly seen throughout the story which makes the story controversial.
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De Orio, Scott. "Bad Queers: LGBTQ People and the Carceral State in Modern America." Law & Social Inquiry 47, no. 2 (December 27, 2021): 691–711. http://dx.doi.org/10.1017/lsi.2021.59.
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The war on sex offenders was an American campaign against sex crime that began in the 1930s and is still ongoing. In this review essay, I argue that the architects and opponents of that war engaged in political struggles that—especially during the pivotal era of the long 1970s—produced, criminalized, and hierarchized multiple new categories of “good” and “bad” LGBTQ legal subjects. In making this argument, my aim is to bring the field of LGBTQ political and legal history—especially the work of George Chauncey ([1994] 2019) and Margot Canaday (2009)—into closer conversation with scholarship by queer theorists who are not historians—especially Gayle Rubin ([1984] 2011a) and Michael Warner (1999)—about the stigmatization of non-normative gender and sexual practices. While historians have examined the policing of multiple queer behaviors in the early twentieth century, their examinations of the post-1945 period have been concerned primarily with the consolidation of a starker social and legal binary between homo- and heterosexuality. As their narratives get closer to the present, the most stigmatized “bad” queers become more and more tangential. At least in part, this has been because historians have been under the same pressure as LGBTQ activists to distance LGBTQ identity from the stigma of sexual “deviance”—especially sex that violated age-of-consent statutes—in order to promote the political project of LGBTQ rights. Placing bad queers at the center of LGBTQ political and legal history diversifies who counts as a subject of this history and reveals an even bigger carceral state that governed them.
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Cravens, Royal G. "The Politics of Queer Religion." Politics and Religion 11, no. 3 (April 15, 2018): 576–623. http://dx.doi.org/10.1017/s1755048318000056.
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AbstractReligious affiliation and participation are thought to work as mobilizing structures through which religious participants accrue organizational and psychological resources, which augment political participation. Given the rejection of homosexuality by many denominations, do religious LGBT people actually accrue more positive psychological resources, and are the positive effects of religiosity on political participation mitigated when belief conflicts with identity? Informed by resource mobilization theory, the identity-threat model of stigmatization, and an intersectional approach, I conduct secondary analyses of two survey data sets of LGBT people. The results suggest that religiosity is associated with increased political participation among LGBT people; however, religious LGBT people exhibit weaker psychological association with the LGBT community and are “out” to fewer people. Furthermore, political participation is less likely among those who experience conflict between their religion and sexuality and among Evangelical Christians.
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Bao, Hongwei. "The queer Global South: Transnational video activism between China and Africa." Global Media and China 5, no. 3 (August 31, 2020): 294–318. http://dx.doi.org/10.1177/2059436420949985.
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In this article, I examine grassroots cinematic connections between China and Africa by using Queer University, short for the Queer University Video Capacity Building Training Program, a 3-year (2017–2019) participatory video production program between Chinese and African queer filmmakers and activists, as a case study. Through interviews with Queer University organizers and participants, I discuss the transnational politics and decolonial potentials underpinning these grassroots initiatives. Drawing on Françoise Lionnet and Shu-mei Shih’s critical term “minor transnationalism,” I study transnational queer grassroots collaborations in the Global South, and, in doing so, unravel the hopes, promises, and precariousness of emerging people-to-people exchanges taking place in the Global South.
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Jones, MJ. "Where are My People? The Case for Culturally Competent Interpreters." JCSCORE 6, no. 1 (July 15, 2020): 102–36. http://dx.doi.org/10.15763/issn.2642-2387.2020.6.1.102-136.
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Through participation in LGBTQI conferences, one can gain political knowledge, leadership skills, professional networking opportunities, and personal development experiences. These opportunities become more complex to navigate for Deaf individuals who hold other marginalized identities, such as those who identify as Queer Trans Deaf People of Color (QTDPOC). By applying Disability Justice Principles, interpreters must highlight and uplift the experiences of QTDPOC and increase their cultural competency so that no one is left behind (Berne et al., 2018). This study seeks to answer the question: How does the presence of interpreters who do not identify as Queer and Transgender Interpreters of Color (non-QTIOC) influence the experiences and the expressions of QTDPOC in LGBTQI spaces? Embedded within queer phenomenology analysis, the research acknowledges the dearth of Queer and Transgender Interpreters of Color (QTIOC) and explores the lack of LGBTQI content in American Sign Language (ASL) interpreting education programs (IEP) and its inherent impact on the experiences of QTDPOC. This paper aims to encourage interpreters, students, and the interpreting field as a whole to increase efforts to acknowledge, be intentional, and hold themselves and others accountable in and beyond their scope of work.
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Barry, Ben, and Philippa Nesbitt. "Self-fashioning Queer/Crip: Stretching and grappling with disability, gender and dress." Fashion, Style & Popular Culture 00, no. 00 (July 20, 2022): 1–18. http://dx.doi.org/10.1386/fspc_00140_1.
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The convergence of queer studies with disability studies has imagined new possibilities of sexuality, gender and the body, and developed Queer/Crip as a theoretical framework. Queer/Crip scholars map out connections between queer and crip theories by examining how compulsory heterosexuality and compulsory able-bodiedness are entangled in the service of normativity. This article uses a Queer/Crip framework to explore how queer, disabled people use their everyday dress practices to construct their intersectional identities, as well as to stretch and navigate dominant systems of gender, sexuality and disability. Drawing from wardrobe interviews with 40 disability-identified men and masculine non-binary people, we present sartorial biographies of four queer, disabled participants from this larger sample. These participants come from diverse locations of both marginalization and privilege across races, gender identities, classes, disability embodiments and other social positions. Our analysis reveals that queer, disabled participants’ everyday dress practices dismantle dominant systems of gender, disability and fashion. However, participants also grapple with self-fashioning their disabled and queer identities based on the various ways in which they are intersectionally privileged and marginalized. This article contributes to research on queer fashion by demonstrating how applying a Queer/Crip framework and centring disability dress experiences opens-up understandings about queer embodiment and dress.
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Bao, Hongwei. "Queer comrades: towards a postsocialist queer politics." Soundings 73, no. 73 (December 1, 2019): 24–37. http://dx.doi.org/10.3898/soun.73.03.2019.
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Perhaps one of the most fascinating changes in modern Chinese language in the past century is the use of the term tongzhi (). Literally 'comrade', the term is being used in the Chinese-speaking world today to refer to gender and sexual minorities, including LGBTQ people. This article traces a brief history of how the term has been used in modern Chinese history. In doing so, it identifies key moments of political articulation and unravels the socialist politics and revolutionary potentials embedded in each articulation. In particular, it focuses on how the term has been used in the Chinese-speaking world for queer identification and to mobilise transnational activism. Developing the idea of 'queer comrades' as a part of critical vocabulary, this article conjures up the socialist memories and revolutionary impulses that are embedded in contemporary queer subject formation and social movements; it also gestures to the continuing relevance of socialist histories and politics to contemporary queer politics.
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Ombagi, Eddie. "Filming the invisible: Rubrics of ordinary life in Stories of Our Lives (2014)." Journal of African Cinemas 11, no. 3 (December 1, 2019): 261–76. http://dx.doi.org/10.1386/jac_00020_1.
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Abstract In this article, I offer a reading of Stories of Our Lives (2014), a documentary about the experiences of queer people who live in the city of Nairobi. I am interested in how through the use of the documentary film, the director of the film and the queer people whose lives are represented, articulate new forms of inhabiting and being in the city. This is despite the legal and political hurdles that govern queer liveability in Kenya. I argue that when queer individuals inhabit, move through, move in, occupy or transit through city spaces in their daily habits, practices, rituals and performances, a rubric is generated. As a form, this rubric of ordinary also works both in, and outside of the convention of the documentary film. This rubric not only destabilizes the circulating discourses about queer sexuality, it also crafts a unique queer subjectivity that transcends the physical limitations of the city that enliven forms of queer world making
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O'Sullivan, Sandy. "Saving Lives: Mapping the Power of LGBTIQ+ First Nations Creative Artists." Social Inclusion 9, no. 2 (April 15, 2021): 61–64. http://dx.doi.org/10.17645/si.v9i2.4347.
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In 2020, I was funded by the Australian Research Council to undertake research that examines the ways in which queer Indigenous creative practitioners create impact and influence. With a program titled “Saving Lives: Mapping the Influence of LGBTIQ+ First Nations Creative Artists,” the mapping is currently underway to explore how creativity has been used to demonstrate our reality and potential as queer First Nations’ Peoples. The title of this commentary explicitly reframes this from influence, to one of insistent resistance. It explores beyond how we persuade, to understand why the resistance in the work of First Nations’ queer creatives lays the groundwork for a future where the complexity of our identities are centred, and where young, queer Indigenous people can realise their own imaginings.
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Argüello, Tyler M. "Decriminalizing LGBTQ+: Reproducing and resisting mental health inequities." CNS Spectrums 25, no. 5 (April 30, 2020): 667–86. http://dx.doi.org/10.1017/s1092852920001170.
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Secure settings are not queer because lesbian, gay, bisexual, transgender, queer, questioning, Two Spirit, and asexual (LGBTQ+) people populate them, and neither are LGBTQ+ people inherently criminal because they are found in those spaces. Queer people bear disproportionate health, mental health, and social inequities that have had, historically and currently, the effect to criminalize them. This review discusses effective language and ideologies when working with LGBTQ+ people in secure settings. Major health, mental health, and social inequities are reviewed, along with the applied framework of minority stress. Then, the process of criminalization is diagrammed across the phases of predetainment, being in the system, and through re-entering the community. Finally, multilevel strategies are offered to decriminalize LGBTQ+ people ideologically and in practice.
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Fields, Corey. "Queer People of Color: Connected but Not Comfortable." Contemporary Sociology: A Journal of Reviews 49, no. 1 (December 20, 2019): 49–51. http://dx.doi.org/10.1177/0094306119889962n.
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Andrews, Grant. "The emergence of black queer characters in three post-apartheid novels." Tydskrif vir Letterkunde 56, no. 2 (September 19, 2019): 1–9. http://dx.doi.org/10.17159/2309-9070/tvl.v.56i2.5843.
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Before the end of apartheid, queer lives were almost entirely unrepresented in public literary works in South Africa. Only after the fall of institutionalised apartheid could literature begin to look back at the role of queer people in the history of South Africa, and begin to acknowledge that queer people are a part of the fabric of South African society. A number of celebrated authors emerged who were exploring queer themes; however, most of these authors and the stories they told were from a white perspective, and black queer voices were still largely absent in literature, especially novels. This paper explores the limited number of black queer literary representations following the influential work of K. Sello Duiker. I explore the social dynamics that might have influenced the fact that so few examples of black queer characters currently exist in South African literature. Through an analysis of novels by Fred Khumalo, Zukiswa Wanner, and Chwayita Ngamlana, I show how black, queer characters in post-apartheid novels confront ideas of culture, race, and sexuality as they wrestle with their identities and with questions of belonging and visibility.
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Chatterjee, Sohini. "Promise of Anger and Dissident Kinship." QED: A Journal in GLBTQ Worldmaking 9, no. 2 (June 1, 2022): 51–68. http://dx.doi.org/10.14321/qed.9.issue-2.0051.
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Abstract This article interrogates and explores the value, potential, politics, and limits of anger in queer and trans kinship. Taking into account dominant forms of anger as exclusionary and marginalizing and subversive forms of anger as transformative and coalitional, this article centers anti-caste queer political moments and Dalit queer assertions and modes of political organizing to understand how anger is mobilized in the Indian context, the significance it accrues, and the meanings it assumes. This article seeks to understand how certain forms of anger become legitimized in the name of queerness, homogeneity, and strategic necessity while anger, and political wisdom revealed through it, embodied by multiply marginalized, oppressed-caste trans and queer people come to be vilified, stigmatized, pathologized, and marked as an expression of betrayal. The notion of illegitimacy associated with oppressed-caste trans and queer people's anger reveals casteism within queer spaces and exposes the threat such subversive anger and wisdom poses to casteist pragramatism and universality sought by dominant-caste queer people. This article shows the work that both dominant and subjugated forms of anger do and what it means for queer and trans kinship.
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Allsopp, Jenna. "Building Community Through Queer Learning Disability Amateur Filmmaking: Oska Bright Film Festival and Queer Freedom." Journal of Cultural Analysis and Social Change 7, no. 2 (December 31, 2022): 14. http://dx.doi.org/10.20897/jcasc/12755.
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Much has been written on the intersection of disability and sexuality since the publication of <i>The Sexual Politics of Disability</i> (Shakespeare et al., 1996), however scant literature refers to these issues as represented on the screen, where it can be argued representations have the most power to shape perceptions. Disabled characters in media narratives are invariably represented as lacking in any sexuality or negation of heteronormative gender and sexual expressions.<br /> In 2017, Brighton-based learning disability film festival Oska Bright (OBFF) launched their Queer Freedom (QF) strand as an intervention in this lack of queer representation within learning disability narratives. In 2017 and 2019, QF featured films made by or featuring queer people with learning disabilities and autism, including Glasgow-based queer femme filmmaker Mattie Kennedy. Devised by OBFF Lead Programmer and queer filmmaker Matthew Hellett after meeting Kennedy at a previous OBFF, Hellett believed he had a responsibility to create a space for these unheard voices.<br /> This article mobilises Bonnie Honig’s feminist refusal method of inclination and bell hooks’ theory of talking back to explore how OBFF and QF have enabled Kennedy and Hellett to create space and claim their visibility as queer learning-disabled filmmakers through a process of mutual affirmation. Learning-disabled people have historically been segregated from society, so in the spirit of Foucault’s heterotopia, by coming together to form a community of people who affirm and encourage other queer learning-disabled people to make their voices heard, they are refusing their assigned societal segregation.
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Forbes, TehQuin D., and Koji Ueno. "Post-gay, Political, and Pieced Together: Queer Expectations of Straight Allies." Sociological Perspectives 63, no. 1 (November 9, 2019): 159–76. http://dx.doi.org/10.1177/0731121419885353.
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Past research has examined straight allyship to the queer community from allies’ perspectives, but little is known about how queer people evaluate straight allies. Drawing on in-depth interviews with 20 LGBTQ+ (lesbian, gay, bisexual, transgender, and queer) students from a large, public university in the southeastern United States, we show that respondents formulate their expectations by leaning on their understanding of their own queerness in relation to other privileged and marginalized identities they possess. We find two opposing camps of thought: one that allies should be attuned to the individual needs of queer people in their personal lives, and the other that they should be actively dedicated to supporting the broader queer community. Some respondents expressed sentiments of both camps, showcasing how expectations range with diverse identity constellations. We conclude with discussions of how diverse expectations complicate allyship as a vehicle for social change, and the implications of these results for allies’ roles in queer rights movements.
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Gautreau, Justin. "Staging Hollywood Scandal." Pacific Coast Philology 56, no. 1 (April 1, 2021): 41–59. http://dx.doi.org/10.5325/pacicoasphil.56.1.0041.
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This essay recovers Carroll and Garrett Graham's forgotten Hollywood novel Queer People (1930). I argue that the Graham brothers conceived of their novel not as a literary masterpiece but as a backdoor entrance into studio writing departments. Rather than assuming an audience of outsiders, as the Hollywood novel had tended to do, the Grahams wrote Queer People primarily to catch the attention of industry insiders. Like their protagonist's unconventional route to fame, they hoped their bold novel would lead to more respect and opportunity around town. Although Queer People was nearly adapted into a Hollywood film, it ultimately fell into obscurity as the industry kept it from ever reaching the screen.
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Porfido, Giovanni. "Queering the Small Screen: Homosexuality and Televisual Citizenship in Spectacular Societies." Sexualities 12, no. 2 (March 24, 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 debates on sexual citizenship and democracy in multivisual Britain.
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Benson, Krista L. "Tensions of subjectivity: The instability of queer polyamorous identity and community." Sexualities 20, no. 1-2 (September 30, 2016): 24–40. http://dx.doi.org/10.1177/1363460716642154.
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The experiences of polyamorous queer people highlights and extends existing questions around subjectivity and identity. This article examines a case study of three polyamorous and queer-identified women and their experiences and brings them into conversation with existing queer feminist scholarship theorizing subjectivity and happiness. In this analysis, I highlight the points of commonality and disjuncture in these women’s experiences and identities. By doing this, I am attentive to the available subject-positions for polyamorous people, their desires for sameness or commonality, and the ways that these desires are often disappointed.
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Hamill, Sarah, and Pippa Feinstein. "THE SILENCING OF QUEER VOICES IN THE LITIGATION OVER TRINITY WESTERN UNIVERSITY’S PROPOSED LAW SCHOOL." Windsor Yearbook of Access to Justice 34, no. 2 (February 14, 2018): 156–85. http://dx.doi.org/10.22329/wyaj.v34i2.5024.
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This article assesses to what extent the recent litigation over the accreditation of Trinity Western University’s proposed law school includes and considers queer voices. We argue that a close examination of how queer people’s voices appear in these decisions reveals that when queer voices are absent or marginal, queer people’s rights are mischaracterized. In turn the mischaracterization and misunderstanding which flows from the failure to properly include queer voices hinders the ongoing struggle for queer equality. We rely on discourse analysis to make our argument. We argue that Canadian courts should seek to ground their decisions relating to queer equality in the lived experiences of queer people. Here we argue that Justice L’Heureux-Dubé’s dissent in Trinity Western University v British Columbia College of Teachers offers a good blueprint for future decisions to follow as they engage with queer equality.
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Harris, Anne, and Stacy Holman Jones. "Feeling Fear, Feeling Queer: The Peril and Potential of Queer Terror." Qualitative Inquiry 23, no. 7 (September 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 attentive politics and seeks community both in response to and as a refusal of the kinds of terror that made Orlando possible.
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Yavuz, Mehmet, and Sean Byrne. "Violence Against the Queer Community in Turkey." Journal for Peace and Justice Studies 30, no. 1 (2021): 102–25. http://dx.doi.org/10.5840/peacejustice2021301/26.
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There is little attempt by the Turkish government to end violence directed against queer people or to provide intervention and prevention services. This article explores the social and legal traditions that the Turkish state maintains to oppress the queer community and to prevent people from accessing their basic human needs. In order to understand violence orchestrated against Turkey’s queer people, it is important to explore some of the threats they face on an everyday basis. These threats include unemployment, harassment, discrimination, disowning/honor killings, denial of freedom of expression and freedom of association, and death. Finally, we explore the Gezi Park nonviolent protests as well as providing some important social change recommendations that Turkey must implement with international solidarity.
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Kongerslev, Marianne. "Dance to the Two-Spirit. Mythologizations of the Queer Native." Kvinder, Køn & Forskning, no. 4 (December 21, 2018): 33–46. http://dx.doi.org/10.7146/kkf.v27i4.111699.
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In 1998, the American anthropologist Will Roscoe referred to pre-colonial North America as “the queerest continent on the planet” (Roscoe 1998, 4), expressing a more universally accepted idea that before settlers arrived in North America, Indigenous peoples embraced and celebrated queer and trans people. Building on this anachronistic assumption, this article investigates the historical and anthropological constructions of the ‘Sacred Queer Native’ trope and argues that its attendant discourses perpetuate an idea of the ‘Sacred Queer Native’ figure as a mythological Noble Savage doomed to perish. The anthropological accounts therefore serve as settler colonial tools of elimination, relegating (queer) Indigenous peoples to the past, while emulating their ‘queerness’ in order to legitimize modern Lesbian and gay identities. At the same time, Indigenous poets celebrate(d) the same figuration as a strategy for empowerment, reclaiming historical positions of power and sovereignty through celebratory and often erotic poetries that directly and indirectly critique settler colonial heteropatriarchy. The article concludes that the contentions over the figure of the Sacred Queer Native and its anti-colonial, Indigenouscounter-construction, Two-Spirit, illustrates both the constructedness of gender and sexualities and the need for continued critique in the field.
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Merkel, Jamey. "Is Fat Queer? Parallels between Weight Loss Surgery and Gender Transition." Theory in Action 14, no. 2 (April 30, 2021): 75–81. http://dx.doi.org/10.3798/tia.1937-0237.2113.
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Fatness can be considered queer through the lens of fat studies and queer theory. Fatness as queer is explored through looking at bariatric weight loss procedures as a way that fat people may “transition” from fat to thin, much like how transgender individuals transition medically and/or surgically from one perceived gender to another.
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Kmiecik, Michalina. "Awangarda odmieńców. Recenzja książki Joanny Krakowskiej: Odmieńcza rewolucja. Performans na cudzej ziemi, Wydawnictwo Karakter, Muzeum Sztuki Nowoczesnej w Warszawie, Kraków – Warszawa 2020, ss. 438." Wielogłos, no. 3 (48) (2021): 127–38. http://dx.doi.org/10.4467/2084395xwi.21.025.15040.
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The avant-garde of queer people. On Joanna Krakowska’s Odmieńcza rewolucja. Performans na cudzej ziemi [A Queer Revolution. Performance in a Foreign Land]. The paper focuses on the book Odmieńcza rewolucja. Performans na cudzej ziemi (2020) by Joanna Krakowska. The author summarizes its main ideas and analyzes them in the context of recent discussions on queer and avant-garde.
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Kozee, Barbara Anne. "Incorporating Queer, Housing Insecure Perspectives into Eucharistic Theology." Lumen et Vita 11, no. 2 (August 12, 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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Havey, Nicholas F. ""I Can’t Be Racist, I’m Gay”: Exploring Queer White Men’s Views on Race and Racism." JCSCORE 7, no. 2 (November 22, 2021): 136–72. http://dx.doi.org/10.15763/issn.2642-2387.2021.7.2.136-172.
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In society and on college campuses, whiteness has staked a claim as the default race for queerness. This has manifested in queer and trans people of color feeling like outsiders who must resist hegemonic whiteness at personal and institutional levels. This qualitative study explores how queer white men negotiate their relationship to race and racism on and off their campuses. These men oscillate between normalizing whiteness, working through whiteness, and working with their whiteness. Implications for improving campus climate and the experiences of queer and trans people of color (QTPOC) students, staff, and faculty are discussed.
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Duguay, Stefanie. "TikTok’s Queer Potential: Identity, Methods, Movements." Social Media + Society 9, no. 1 (January 2023): 205630512311575. http://dx.doi.org/10.1177/20563051231157594.
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This commentary piece considers TikTok’s queer potential in terms of the platform’s use and subversion for the purposes of queer movements and worldmaking. It considers how TikTok’s affordances, features, and algorithmic functionalities both facilitate and hamper the expression of lesbian, gay, bisexual, transgender, queer and other diverse (LGBTQ+) identities and the formation of queer publics. As such, it proposes that queer methodologies, invoking multiple approaches infused with an ethics of care and attention to platform specificity, can be applied to examine the hurdles TikTok poses for LGBTQ+ people as well as how individuals appropriate the app for their purposes. By considering how queer identities, publics, and methods play out on TikTok, it becomes possible to locate the app’s existing and potential role in the realization of queer movements and futures.
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Henningham, Mandy. "Blak, Bi+ and Borderlands: An Autoethnography on Multiplicities of Indigenous Queer Identities Using Borderland Theory." Social Inclusion 9, no. 2 (April 15, 2021): 7–17. http://dx.doi.org/10.17645/si.v9i2.3821.
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Indigenous queer people often experience a conflict in identity, feeling torn between long-standing cultures and new LGBTIQA+ spaces; however, conflicts are being reframed by new generations of Indigenous queer academics who consider decolonising ideas about white heteronormativity. The following autoethnography of my own Indigenous queer journey (muru) uses narrative analysis to explore the challenges of living between worlds as well as the difficulties in gaining acceptance from multiple cultures. This story, like many others, highlights the power of narrative as it reflects the nuanced experiences of Indigenous queer people with identity multiplicity via the application of borderland theory. The narrative analysis forefronts the wide impact of internalised phobias (homophobia, biphobia, and racism) and its impact on performative self-expression of sexual identity, self-sabotage, institutionalized racism and shadeism, and community acceptance, particularly for bi+ sexual identities. This article will explore existing literature which illustrates how navigating the multiplicity of identities may result in poorer social and emotional wellbeing, particularly for Indigenous queer youth. The article concludes with final comments and suggests future directions in mixed method research with Indigenous queer Australians to better understand and improve their social and emotional wellbeing.
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Valera, Pamela, Madelyn Owens, Sarah Malarkey, and Nicholas Acuna. "Exploring Tobacco and E-Cigarette Use among Queer Adults during the Early Days of the COVID-19 Pandemic." International Journal of Environmental Research and Public Health 18, no. 24 (December 8, 2021): 12919. http://dx.doi.org/10.3390/ijerph182412919.
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The purpose of this narrative study is to describe the vaping and smoking characteristics of Queer people ages 18–34 before March of 2020 and to better understand how the COVID-19 pandemic has impacted those behaviors since March of 2020. In total, 31 participants were screened. Thirteen participants were screened prior to the emergence of COVID-19, and 18 were screened when study protocols transitioned to a remote setting (pre and during). Of the 27 eligible participants, a total of 25 participants completed the study. Most participants (n = 13) self-identified as male, followed by five identified as female, four self-identified as gender non-binary, and three identified as transgender. The most common sexual orientation amongst participants was gay (n = 10), with bisexual being the second-most reported. Approximately 20 Queer participants reported using cigarettes, 14 participants self-reported using electronic devices, and 11 reported using hookah. Twenty participants reported smoking ten or less, and four self-reported using 11–20 cigarettes per day. Approximately, 92% of participants (n = 23) indicate that they are using an e-cigarette and regular cigarettes, and 57% of participants (n = 12) report using one pod or cartridge per day. The three themes that emerged in this study are: (1) Queer people during COVID-19 are experiencing heightened minority stress; (2) Queer people are unfamiliar with smoking cessation; and (3) vaping and smoking are attributed to stress and anxiety. Queer participants are likely to be dual users of cigarette and vaping products. This present study provides increasing evidence that Queer people are experiencing heightened stress and anxiety and using cigarette smoking and vaping to cope during the COVID-19 pandemic.
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Gaidash, Anna, and Andrii Mykhailiuk. "DRAG QUEEN CULTURE: THE INTERACTION OF FEMINITY AND THE MALE EGO IN D. H. HONG’S PLAY "M. BUTTERFLY"." LITERARY PROCESS: methodology, names, trends, no. 19 (2022): 33–38. http://dx.doi.org/10.28925/2412-2475.2022.19.4.
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The study's relevance is due to the development and dissemination of works on the culture of a drag queen, as it is understood not only in queer research and literary exploration but also in fiction. The article analyses the interaction of femininity and male ego in D. H. Hwang's play "Madame Butterfly" through the prism of elements of drag queen culture. The study results will also help to outline new interpretations of images in works of art. The cultural-historical method, feminist approach and aspect analysis were used to achieve the goal. The study clarified the meaning and origin of the term "drag queen"; the specifics of the elements of drag queen culture are singled out; the term "femininity" and the features inherent in the feminine model of behaviour are outlined; the artistic image and worldview of the protagonists (M. Butterfly and R. Gallimard) are characterised. During the research, it appeared that M. Butterfly represents drag queen culture because it has elements of "transformation", but not in its traditional sense. Most of the representatives of this culture use reincarnations for entertainment purposes, but in our case, the main character uses these techniques to manipulate and deceive. In addition, the peculiarities of Gallimard's worldview were outlined, which allowed us to understand the peculiarities of the interaction of femininity and the male ego between the protagonists. Analysis of communicative acts between the main characters of the work showed that they represent the confrontation of two cultures: Western and Eastern (Orientalism). It is worth noting that the stereotypical and superficial perceptions of both cultures played an essential role in shaping the protagonists of Madame Butterfly. Given the result, we see prospects in further study of drag queen culture, as it will not only improve the film adaptation of works and more thoroughly study the artistic images of the characters. Our study also has the prospect of growth in the field of queer research, as members of the drag queen culture primarily identify themselves as queer people.
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Bey, Marquis, and Jesse A. Goldberg. "Queer as in Abolition Now!" GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 159–63. http://dx.doi.org/10.1215/10642684-9608091.
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Abstract “Queer as in Abolition Now!” introduces the special issue “Queer Fire: Liberation and Abolition.” The issue brings together scholars, artists, and writers working at the intersections of queer theory, critical race studies, and radical activist movements to consider prison abolition as a project of queer liberation and queer liberation as an abolitionist project. Pushing beyond observations that prisons disproportionately harm queer people, the contributors demonstrate that gender itself is a carceral system and demand that gender and sexuality, too, be subject to abolition. Drawing on methodologies from the social sciences, humanities, and fine arts, contributors offer fresh vocabularies and analytical lenses to the ongoing work of constructing liberatory futures without prisons, police, or the tyranny of colonial gender systems.
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Ryan, Kathryn (Rin), and Antoaneta Tileva. "Taking the past out of the pastoral: TikTok’s queer ‘cottagecore’ culture and performative placemaking." Queer Studies in Media & Popular Culture 7, no. 3 (September 1, 2022): 165–76. http://dx.doi.org/10.1386/qsmpc_00077_1.
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TikTok’s ‘cottagecore’ subculture has been fertile ground for the growth of a new queer rural imaginary. Through performative elements such as food, dress, imagery and Sapphic sentiments, queer women on TikTok curate an idyllic and idealized vision of rural queer life and lay claim to it. Cottagecore as a performative practice allows queer people to revel in a fictional frontier lifestyle for their own enjoyment, without concern for its actualization. This article outlines the way in which queer TikTokers play/pretend the pioneering landscape, which previously has been dominated by hetero voices. By populating these virtual spaces and queer-coding forms of dress and performance, they claim their right to belong in frontier and pioneering narratives and figuratively, if not literally, stake claim to the rural terrain.
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Bhagat, Ali H. "Queer necropolitics of forced migration: Cyclical violence in the African context." Sexualities 23, no. 3 (November 21, 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 displacement based on various dimensions of ‘non-belonging’ from country-of-origin to relocation.
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Triburgo, Lorenzo, and Sarah Van Dyck. "Representational Refusal and the Embodiment of Gender Abolition." GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 249–58. http://dx.doi.org/10.1215/10642684-9608161.
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Abstract The crisis of mass incarceration has made its way into US mainstream politics in the last five years owing in large part to the transgender activists of color who have been at the forefront of prison abolitionist movements for the last five decades. While mainstream media displays a seemingly insatiable visual appetite for trans and queer bodies, transgender women and trans-queer people—particularly those of color—continue to experience violence and criminalization at increasingly high rates. If we are to understand the prison industrial complex as an infrastructure of oppression upheld in part by the dominant narrative that people of color, poor people, and queer people are “dangerous” (to the white-capitalist-heteropatriarchy), it is critical to examine the visual language of criminalizing queerness and to further consider the work of artists grappling with efforts to shift the narrative while remaining wary of the traps of visibility.