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Journal articles on the topic 'Queer racism'
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1
Coleman, Raphael D., Jason K. Wallace, and Darris R. Means. "Questioning a Single Narrative: Multiple Identities Shaping Black Queer and Transgender Student Retention." Journal of College Student Retention: Research, Theory & Practice 21, no. 4 (January 8, 2020): 455–75. http://dx.doi.org/10.1177/1521025119895516.
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Researchers explore factors that influence retention and persistence of queer and transgender students and examine retention and persistence among Black students. However, there is a dearth of retention and persistence scholarship centering the nuanced experiences of Black queer and transgender college students at the intersections of their gender, racial, and sexual identities. Using the queer of color critique conceptual framework and an anti-Black racism lens, the authors present a systematic literature review to illuminate opportunities for scholars to (a) disrupt singular narratives that erase queer and transgender experiences from Black student retention discourses and (b) address the ways scholars erase Black racial identity from broader queer and transgender student retention research. Centering the case of Joshua, a Black queer cisgender male-identified college student, the authors highlight research, practice, and policy implications that consider social class, institutional type, multilevel intervention strategies, and intersectionality in Black queer and transgender college student retention discourse.
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Connors Jackman, Michael. "Receptions of the Past: Commemoration, Racism, Desire." Somatechnics 7, no. 2 (September 2017): 288–303. http://dx.doi.org/10.3366/soma.2017.0223.
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This article investigates the ways in which the work of The Body Politic (TBP), the first major lesbian and gay newspaper in Canada, comes to be commemorated in queer publics and how it figures in the memories of those who were involved in producing the paper. In revisiting a critical point in the history of TBP from 1985 when controversy erupted over race and racism within the editorial collective, this discussion considers the role of memory in the reproduction of whiteness and in the rupture of standard narratives about the past. As the controversy continues to haunt contemporary queer activism in Canada, the productive work of memory must be considered an essential aspect of how, when and for what reasons the work of TBP comes to be commemorated. By revisiting the events of 1985 and by sifting through interviews with individuals who contributed to the work of TBP, this article complicates the narrative of TBP as a bluntly racist endeavour whilst questioning the white privilege and racially-charged demands that undergird its commemoration. The work of producing and preserving queer history is a vital means of challenging the intentional and strategic erasure of queer existence, but those who engage in such efforts must remain attentive to the unequal terrain of social relations within which remembering forms its objects.
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Krell, Elías. "The New "Queer" and the Old Racism." Women and Music: A Journal of Gender and Culture 22, no. 1 (2018): 63–71. http://dx.doi.org/10.1353/wam.2018.0006.
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Li, Haili, and Xu Chen. "From “Oh, you’re Chinese . . . ” to “No bats, thx!”: Racialized Experiences of Australian-Based Chinese Queer Women in the Mobile Dating Context." Social Media + Society 7, no. 3 (July 2021): 205630512110353. http://dx.doi.org/10.1177/20563051211035352.
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This article explores racial exclusion, bias, and prejudice in the context of same-sex mobile dating, focusing on the experiences of a group of Australian-based Chinese queer women. Semi-structured in-depth interviews and participant observation were used to examine participants’ racialized experiences. The findings indicate that Western dating apps, such as Tinder, Bumble, and HER, served as crucial channels of these women’s interracial and intercultural encounters while living in Australia. However, they largely perceived these apps, and HER in particular, as White-dominated and ill-suited to their dating practices, thus reinforcing their sense of exclusion and ostracism. Although the participants frequently encountered subtle prejudice on dating apps, they experienced more blatant and aggressive forms of racism triggered by the COVID-19 outbreak. Multiple factors, including their language capability, the COVID-19 pandemic, and their racial, ethnic, and diasporic identities, played an intersectional role in these women’s racialized experiences. Correspondingly, the participants developed diverse interpretations of and responses to their racialized experiences. This study reveals how the anti-Asian racism in the global West permeates the realm of queer women in the context of mobile dating. It contributes to understanding the digital dating practices and racialized experiences of queer women and the broader Chinese diaspora.
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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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Branfman, Jonathan. "“Plow Him Like a Queen!”: Jewish Female Masculinity, Queer Glamor, and Racial Commentary in Broad City." Television & New Media 21, no. 8 (June 27, 2019): 842–60. http://dx.doi.org/10.1177/1527476419855688.
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Starring raunchy Jewish women, Comedy Central’s Broad City (2014–2019) invites feminist comedy theory to better address race and ethnicity. Feminist comedy theory has long used Kathleen Rowe’s model of the unruly woman, which neglects racial/ethnic dimensions of unruliness. When discussing Jewish comedian Roseanne Barr, for instance, Rowe does not mention transgressive stereotypes about Jewish femininity like the “beautiful Jewess,” a historical stock figure depicting Jewish women as racially exotic and masculine-yet-seductive. Likewise, studies of the Jewess have not yet integrated Rowe’s lens of unruly womanhood. Broad City highlights these gaps: the series calls its stars “Jewesses,” and tropes of the beautiful Jewess fuel their comedic boundary violations between femininity/masculinity, whiteness/nonwhiteness, and racism/antiracism. By analyzing Broad City, I clarify how racial tropes of unruliness shape plotlines and social critiques in women’s comedy. This article also invites feminist studies more broadly to address Jewishness as a salient form of difference.
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Tompkins, Andrew. "“Driving wedges” and “hijacking” Pride: Disrupting narratives of black inclusion in LGBT politics and the Canadian national imaginary." Oñati Socio-Legal Series 10, no. 6 (December 1, 2020): 1214–41. http://dx.doi.org/10.35295/osls.iisl/0000-0000-0000-1104.
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This paper analyzes public debate pertaining to a demonstration by the Toronto chapter of Black Lives Matter (BLMTO) at the city’s 2016 Pride parade. The movement’s actions, and ultimately the organization itself, have been widely condemned for disrupting the event and calling attention to anti-Black racism within the Toronto Police Service and queer spaces. A critical discourse analysis of mainstream media content reveals the emergence of three major themes repeated across Canadian news outlets in the denouncement of BLMTO. Central to this process is the myth of multiculturalism, which effectively displaces the phenomenon of racism onto previous centuries and other countries. By scrutinizing the parameters of the Canadian national imaginary, this paper reveals the ways in which anti-Black racism has become compounded by the mainstream LGBT movement. Este artículo analiza el debate público acerca de una manifestación de la agrupación de Toronto de Black Lives Matter (BLMTO) en el desfile del Orgullo de 2016. Las acciones de BLMTO y, en última instancia, la propia organización, han recibido fuertes críticas por interrumpir la celebración y por llamar la atención al racismo contra los negros por parte del cuerpo de policía de Toronto y los espacios queer. Un análisis crítico del discurso de contenidos de medios de gran difusión revela la emergencia de tres grandes temas que se repiten en los medios canadienses en la denuncia a BLMTO. Un eje central de este proceso es el mito del multiculturalismo, que desplaza el fenómeno del racismo a siglos precedentes y a otros países. Al escrutar los parámetros del imaginario nacional canadiense, este artículo revela las formas en que el racismo contra los negros se ha visto agravado por el movimiento LGBT mayoritario.
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Fischer, Mia, and Jennifer McClearen. "Transgender Athletes and the Queer Art of Athletic Failure." Communication & Sport 8, no. 2 (January 17, 2019): 147–67. http://dx.doi.org/10.1177/2167479518823207.
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Fallon Fox became the first openly transgender fighter in professional mixed-martial arts (MMA) in 2013. Her outing elicited fervent responses from the MMA community, reflecting the barriers many transgender women encounter in sex-segregated sports. Fox frequently faced pseudoscientific arguments alleging innate physical advantages over cisgender women, which are deeply entangled with sexist and racist assumptions about trans identity. For Fox, the only way to prove her “true” womanhood—that is, that she was just as biologically inferior to men as “regular” women—was by losing fights. In this article, we trouble Fox’s “damned-if-she-wins” and “damned-if-she-doesn’t” conundrum by drawing on Halberstam and Muñoz’s theorizing on the queer art of failure. In order to challenge binary logics that structure our sporting world—including male/female, winning/losing, success/failure—and that are specifically imposed upon transgender athletes such as Fox, we employ a queer methodology to center Fox’s voice as she grapples with the meanings and uses of failure. Her insights reveal a productive engagement with athletic failure, which not only challenges sex segregation in sports and the interlocking discourses of racism, (cis)sexism, and transphobia, but allows us to imagine queer modes of undoing beyond the athletic realm of the MMA cage.
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Khan, Abeera. "In Defence of an Unalienated Politic: a Critical Appraisal of the ‘No Outsiders’ Protests." Feminist Review 128, no. 1 (July 2021): 132–47. http://dx.doi.org/10.1177/01417789211013777.
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The trope of the repressive Muslim, obstinately attached to their regressive world views, recalcitrant antagoniser of modernity, has become a thoroughly familiar drama. Redundant spectacles abound: events often highly mediatised, substantiated by conservativism and liberalism alike, deployed as justification for policing, surveillance and invasion. The 2019 protests against the ‘No Outsiders’ LGBT lessons held in Birmingham, England are one such spectacle. Foregoing the dominant portrayal of the protests as an event of Muslim homophobia, I instead examine the social processes that render the event exceptional in the British imaginary and the statecraft it subsequently enables. First, the protests’ production as a spectacular event is analysed through the historical conditions of Europe’s self-constitution through Islam-as-Threat. It is through liberalism’s amnesiac frame, one that erases its imperial and racist culpability, that the sexual exceptionalism that undergirds the spectacle of the protests can be understood. Second, reading the protests ‘sideways’, I argue, reveals how the displacement of homophobia onto Muslims continues liberalism’s tradition of situating its Others as oppositional to its purported gendered and sexual freedoms. In this context, sex education as deradicalisation of Muslim pupils becomes normalised, even as British liberalism disavows racism. Thirdly, the inclusion of queer Muslims as the authentic voice emerging from the cross-sections of queer and Muslim identity is critiqued as a ‘non-performativity’. Rather than offering a relational understanding of queer, Muslim and queer Muslim vulnerabilities, this inclusion elides an intersectional analysis of British homonationalism. I conclude by arguing for ‘an unalienated politics’ that is vigilant to co-optation, refusing to treat queerness as an exceptional site of injury. As such, how can we imagine the ‘queer’ in queer Muslim as a political position that refuses to capitulate to the hierarchisation of the human?
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Küçük, Serdar. "Queer Film Settings as Sites of Resistance." Camera Obscura: Feminism, Culture, and Media Studies 35, no. 2 (September 1, 2020): 95–123. http://dx.doi.org/10.1215/02705346-8359530.
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The following article investigates the origins and functions of particular settings in queer films by examining four examples from different national contexts: Shortbus (dir. John Cameron Mitchell, US, 2006), Weekend (dir. Andrew Haigh, UK, 2011), Stranger by the Lake (L’inconnu du lac, dir. Alain Guiraudie, France, 2013), and Tropical Malady (Sud pralad, dir. Apichatpong Weerasethakul, Thailand, 2004). The textual analyses highlight a range of prevalent queer film settings, such as the road and nature, in which queer characters take refuge. The study aims to identify a transnational countercultural stance in various uses of setting by concentrating on the notion of escape in a theoretical framework that draws on the work of Gilles Deleuze and Félix Guattari, José Muñoz, and Marc Augé. In the context of the study, the production of alternative spaces in queer cinema is treated as a revolutionary practice that challenges homophobia and heteronormativity, which sometimes coexist with class inequality and racism. The discussion finally suggests that there is a social critique of civilization behind the escapism and pessimism, as well as utopianism, in queer cinema.
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Honkasalo, Marja-Liisa. "Guest Editor's Introduction." Suomen Antropologi: Journal of the Finnish Anthropological Society 43, no. 3 (June 7, 2019): 1–21. http://dx.doi.org/10.30676/jfas.v43i3.82725.
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This introduction provides an analytical back ground for the notion of vulnerability as it is currently perceived mainly in social sciences, ethics, philosophy, queer studies and governmentality. Used both as descriptive and normative term, vulnerability, along with resilience and policy management, has acquired political dimensions, which are distant from those given by the philosophers Hannah Arendt and Emmanuel Levinas. In present day social and political discussions vulnerability has gained enormous popularity and seems to be a genuine 'sticky concept', an adhesive cluster of heterogeneous conceptual elements.
Keywords: vulnerability, resilience, governmentality, intersectionality, racism, queer, vulnerable agency, sticky concept
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SKITOLSKY, LISSA. "The Politics of Mourning in the Neoliberal State." Dialogue 57, no. 2 (April 20, 2018): 367–82. http://dx.doi.org/10.1017/s0012217317000531.
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Recently American scholars have examined the politics of mourning in relation to anti-black racism in the United States. Drawing on the work of queer theorist Maggie Nelson, I will illustrate that a political sense of mourning is also relevant to queer theory and life as a way to bear witness to the violence of the sex-gender system even as we find ways of navigating through it. Lastly, I will defend the claim that a sense of mourning-without-end is political for any marginalized population that suffers from social death and from the disavowal of its suffering through the normalization of violence against them.
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Hanchey, Jenna N. "Beyond Race Scholarship as Groundbreaking/Irrelevant." Departures in Critical Qualitative Research 9, no. 2 (2020): 122–25. http://dx.doi.org/10.1525/dcqr.2020.9.2.122.
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This introduction situates the 2019 National Communication Association Organizational Communication Division's Top Paper Panel walkout within a larger subdisciplinary history of erasing scholarship on racism, colonialism, as well as queer and trans* studies. I describe how such scholarship is labeled either groundbreaking or irrelevant—thereby relegating it to outside of the typical or expected domain of organizational communication.
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Pérez-Sánchez, Gema. "David Trullo’s queer revisionist photography." Journal of Language and Sexuality 5, no. 2 (September 16, 2016): 197–221. http://dx.doi.org/10.1075/jls.5.2.04per.
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Working with the theoretical notions of “homonationalism” (Puar 2013) and “pinkwashing” (Schulman 2011, 2012, Spade 2013) and using as a case study two photographic series by contemporary Spanish gay photographer David Trullo, I illuminate the complex situation in which contemporary queer Spanish visual artists must produce their work: they resist homonationalism and homonormativity at the same time that they must work within the very frames of homonationalism and homonormativity to fund, produce, and disseminate their particularly subversive queer politics. In analyzing Trullo’s series, Alterhistory: Una historia verdadera (2010) — a gay and lesbian, homonormative rewriting of late nineteenth- and early-twentieth-century photographic couple portraiture — I argue that he simultaneously makes visible and performatively embodies new LGBTQ visibilities and histories in Spain where they were previously erased through a queer manipulation of photographic language, specifically by altering what Roland Barthes has called photography’s “connotation procedures.” Also, I analyze Trullo’s Inca: 20 perfiles peruanos sin filtro (2009), a critique of neo-colonial Spanish enterprises in Latin America and Peru’s racism towards its queer indigenous population, which the artist produced while accompanying an exhibition promoting same-sex marriage funded by the AECID (Agencia Española de Cooperación Internacional para el Desarrollo). I conclude that Trullo intervenes in and complicates public debates about LGBTQ rights, visibility, embodiment, and the politics of neo-liberal commodification of progressive rights
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Andersson, Johan. "‘Wilding' in the West Village: Queer Space, Racism and Jane Jacobs Hagiography." International Journal of Urban and Regional Research 39, no. 2 (March 2015): 265–83. http://dx.doi.org/10.1111/1468-2427.12188.
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Haritaworn, Jin. "#NoGoingBack: Queer leaps at the intersection of protest and COVID-19." Journal of Environmental Media 1, no. 2 (August 1, 2020): 12.1–12.7. http://dx.doi.org/10.1386/jem_00033_1.
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The concurrency of quarantine and protest has highlighted the trappings of a modernist realism whose conservative solutions reveal a paucity of methods and dreams. The wins that the uprisings against anti-Black police violence have put on the horizon, from the dismantling of carceral institutions to the uplifting of alternatives, have been long seeded by social movements that demanded the impossible. This includes ancestors, many of whom Black, queer and abolitionist, who prepared to take fantastic leaps, in the words of the Combahee River Collective. The following meditation holds up this legacy in order to reckon with the racism accompanying this latest crisis, from the Orientalist origin story of the coronavirus to a global quarantine paradigm that is haunted by racial capitalism. At the dystopic crossroad of the pandemic and the uprisings, a multiracial and multi-species spectre of planetary interdependence appears. This is illustrated by a mutual aid movement that uses digital and offline tactics in order to norm beyond the normal. In the place of a state-led surveillance and a single-issue environmentalism that are hostile to those most vulnerable to the virus, an urban environmental justice becomes palpable whose methods are queer.
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Pinto, Jovita dos Santos, Noémi Michel, Patricia Purtschert, Paola Bacchetta, and Vanessa Naef. "Baldwin’s Transatlantic Reverberations." James Baldwin Review 6, no. 1 (September 29, 2020): 176–98. http://dx.doi.org/10.7227/jbr.6.12.
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James Baldwin’s writing, his persona, as well as his public speeches, interviews, and discussions are undergoing a renewed reception in the arts, in queer and critical race studies, and in queer of color movements. Directed by Raoul Peck, the film I Am Not Your Negro decisively contributed to the rekindled circulation of Baldwin across the Atlantic. Since 2017, screenings and commentaries on the highly acclaimed film have prompted discussions about the persistent yet variously racialized temporospatial formations of Europe and the U.S. Stemming from a roundtable that followed a screening in Zurich in February 2018, this collective essay wanders between the audio-visual and textual matter of the film and Baldwin’s essay “Stranger in the Village,” which was also adapted into a film-essay directed by Pierre Koralnik, staging Baldwin in the Swiss village of Leukerbad. Privileging Black feminist, postcolonial, and queer of color perspectives, we identify three sites of Baldwin’s transatlantic reverberations: situated knowledge, controlling images, and everyday sexual racism. In conclusion, we reflect on the implications of racialized, sexualized politics for today’s Black feminist, queer, and trans of color movements located in continental Europe—especially in Switzerland and France.
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Levine, Ethan Czuy. "Female-to-male to mistress: A layered account of layered performances." Sexualities 24, no. 1-2 (June 9, 2020): 252–75. http://dx.doi.org/10.1177/1363460720931329.
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Professionals in bondage and discipline, dominance and submission, and sadism and masochism (BDSM) have received minimal attention in the literature on sex work. Moreover, investigations of performance in sex work have focused overwhelmingly on cisgender women professionals, and tended to emphasize laborer–client encounters within paid sessions while neglecting encounters among colleagues. In this article, I engage in sociological introspection to provide a layered autoethnographic account of dungeon labor. I draw upon 10 months’ experience as a White, Jewish, queer, transmasculine person who enacted a White, sometimes Jewish, queer, cisgender womanhood throughout workplace encounters. Analyses emphasize gendered and sexual normativities, racism and discourses of client “taste,” violence in the workplace, and tensions between dungeon laborers’ professional personas and sense of authenticity.
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Kannan, Menaka, Rhys Hall, and Matthew W. Hughey. "Watching Moonlight in the Twilight of Obama." Humanity & Society 41, no. 3 (July 20, 2017): 287–98. http://dx.doi.org/10.1177/0160597617719889.
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Now months into the already turbulent presidency of Donald Trump, and in the wake of both the Obama presidency and Moonlight’s awkward ceremonial win for “Best Picture” at the 2017 Academy Awards, what are the meanings of Moonlight? We contend that the film’s polysemy both reproduces and challenges the continuing fight for lesbian, gay, bisexual, transgender, and queer; racial; class; and gender equality and representational struggles of marginalized peoples on the silver screen. With complexity, the film trades in and tests racial stereotypes and understandings of black families; relishes in the heterogeneity of black and Latinx identities; displays cultural contradictions at the heart of racism, heteronormativity, and hegemonic masculinity; and refuses to shy away from topics of love, lust, and loss. Together, the film is an epic—a sweeping homage to social transformation and to the nobility and negativity of the human condition.
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Viefhues-Bailey, Ludger. "Queering Justice Thomas: Theories of Dignity in Obergefell." Law, Culture and the Humanities 14, no. 3 (March 14, 2016): 365–79. http://dx.doi.org/10.1177/1743872116637144.
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The discourse of dignity constitutes one of the battlegrounds in the Supreme Court’s Obergefell decision imposing marriage equality. Whereas Justice Kennedy’s majority opinion celebrates the dignity of the institution of marriage, Justice Thomas’s dissent situates dignity outside of the purview of the state. I argue that a queer reading of Obergefell as response to the systemic racism in the US requires the theoretical position implied in Thomas’s view by mobilizing first a Kantian distinction between active citizens, passive citizens, and “savage” ungoverned bodies, and second Judith Butler’s politics of vulnerability.
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Liu, Yilong. "Confronting Ambiguity: Reading the Intersection of Racial and Sexual Marginalization in Rex vs Singh and Seeking Single White Male." Journal of Ethnic and Cultural Studies 6, no. 1 (June 23, 2019): 1. http://dx.doi.org/10.29333/ejecs/139.
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This paper examines how Canadian filmmakers and artists explore racial and sexual marginalisation in Canada. Two films in particular exemplify different forms of racism towards South Asian immigrants. The first, Rex vs Singh (2008), an experimental documentary produced by John Greyson, Richard Fung, and Ali Kazimi, showcases the ambiguous application of immigration policies to repress South Asian immigration. Through different reconstructed montages, the film confronts these ambiguities in relation to the court case. The second, Seeking Single White Man (2010), a performance-video work by Toronto-based artist Vivek Shraya—South Asian descent, demonstrates not only the dominant racial norms and white normativity in the queer community in Toronto, but also the ambivalence in the performance and in racial identification. I identify ambiguity as the distinct contribution to understanding first: i) how state policies are used for racial and sexual repression, ii) the ways in which identification of racial norms are unstable, iii) and how these norms have been translated into sexual (un)/desirability. The ambiguities evoked by these works provide critical insights to investigate the complexity of racial marginalisation and their intersection with gender/sex normativity.
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Fonseka, Trehani M., Akin Taiwo, and Bharati Sethi. "Use of Arts-based Research to Uncover Racism." Studies in Social Justice 15, no. 1 (February 7, 2021): 43–58. http://dx.doi.org/10.26522/ssj.v15i1.2234.
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The article provides an overview of arts-based research (ABR) within social work and general healthcare practice in Canada, and how it can be used to uncover racism within vulnerable populations, particularly youth, women, immigrants and refugees, the lesbian, gay, bisexual, transgender, queer, and intersex (LGBTQI) community, and Indigenous peoples. This is a general review of the literature. A literature search was conducted using the University of Western Ontario’s Summons database, with coverage from January 2000 to February 2019. Data exploring participant experiences, personal identity, voice, and invisible powers were extracted, and analyzed using a critical race lens to examine the intersection of societal and cultural practice with race and power.Results indicate that ABR can support therapeutic recovery from oppression by enhancing self-expression of feelings and thoughts, and affording participants the agency to reclaim and reframe their personal narrative. ABR can further generate a sense of community by creating connections between participants with similar oppressions to overcome disconnection and marginalization. Within a broader community context, ABR permits the sharing of stories and insights with others, which can generate dialogue on important social issues to expose areas of social inequity and oppression alongside potential solutions for transformative social action. This dialogue can also extend to discussions with policy makers on the impact of social inequities to guide recommendations that address system gaps for broader community-level change. The paper concludes that ABR can move beyond merely reflecting on social conditions toward actively addressing them by promoting sustainable social change. The voices expressed through ABR illustrate possible solutions to overcome racism through inclusive social practice, deconstruction of the racial status quo, and movement toward an equitable distribution of power.
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Otálvaro-Hormillosa, Gigi. "Metamorphic and Sensuous Brown Bodies." Latin American and Latinx Visual Culture 1, no. 2 (April 2019): 58–73. http://dx.doi.org/10.1525/lavc.2019.120005.
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In the 1960s, topless entertainment became legal in San Francisco, although cross-dressing continued to be criminalized. This article documents queer Latina/x visual and performance cultures of San Francisco’s strip club industry during this critical moment. It employs visual and performance analyses that draw from ethnographic interviews and archival research about three Latinas who performed as exotic dancers during this period, two of whom were out transsexuals: Roxanne Lorraine Alegria, Vicki Starr, and Lola Raquel. Engaging Marcia Ochoa’s notion of “spectacular femininities” and Juana María Rodríguez’s theory of “queer gesture,” the article maps out a queer Latina/x herstoriography about the early days of topless entertainment in San Francisco. It demonstrates how the transgressive practices of these Latina performers enrich genealogies of queer and Latina/x performance and visual cultures since the 1960s. It thus contributes to the expansion and intersection of the fields of performance studies, Latina/x studies, and feminist, gender, and sexuality studies. These fields and their intertwinings offer critical tools to resist the sexism, homophobia, racism, transphobia, and whorephobia that pervade every level of society, as well as the cultural amnesia to which San Francisco has been increasingly prone due to its incessant gentrification and growing technocracy since the early 2010s. RESUMEN Este artículo documenta las culturas visuales y de performance latinas/x queer de los clubes de striptease de San Francisco durante un momento crítico en la historia de la ciudad. En la década de 1960, los shows en topless se legalizaron en San Francisco, aunque el travestismo se continuó criminalizando. Otálvaro-Hormillosa emplea análisis visuales y de performance que se basan en entrevistas etnográficas e investigación de archivo sobre tres latinas que actuaron como bailarinas exóticas durante este período, dos de las cuales reconocían públicamente que eran transexuales: Roxanne Lorraine Alegria, Vicki Starr y Lola Raquel. En diálogo con la noción de “feminidades espectaculares” de Marcia Ochoa y la teoría de “gestos queer” de Juana María Rodríguez, Otálvaro-Hormillosa describe una historiografía latina/x queer propiamente femenina sobre los primeros días del entretenimiento en topless en San Francisco. El artículo demuestra cómo las prácticas transgresoras de estas intérpretes latinas enriquecen las genealogías de las culturas visuales y de performance queer y latinas/x desde los años sesenta. Al hacerlo, contribuye a la expansión e intersección de los campos de los estudios de performance, estudios latinas/x, y estudios feministas, de género y de sexualidad. Estos campos y sus entrecruzamientos pueden ofrecer herramientas críticas para resistir el sexismo, la homofobia, el racismo, la transfobia y la putafobia que permea todos los niveles de la sociedad, así como la amnesia cultural a la que San Francisco ha sido cada vez más propenso debido a su incesante gentrificación y creciente tecnocracia desde principios de los años 2010. RESUMO Este artigo documenta a cultura visual e de performance na indústria de clubes de strip-tease de São Francisco, durante um momento crítico da história da cidade. Nos anos 60, o entretenimento topless se tornou legal em São Francisco, embora a prática do cross-dressing continuasse criminalizada. Otálvaro-Hormillosa emprega análise visual e de performance baseadas em entrevistas etnográficas e pesquisas de arquivos sobre três latinas que se apresentaram como dançarinas exóticas durante esse período, duas das quais eram transexuais: Roxanne Lorraine Alegria, Vicki Starr e Lola Raquel. Engajando a noção de “feminilidades espetaculares” de Marcia Ochoa e a teoria do “gesto queer” de Juana María Rodríguez, Otálvaro-Hormillosa mapeia uma herstoriografia queer latina/x sobre os sobre os primórdios do entretenimento topless em São Francisco. O artigo demonstra como as práticas transgressivas dessas artistas latinas enriquecem as genealogias das culturas visual e de performance queer e latina/x desde os anos 1960. Deste modo, contribui para a expansão e intersecção dos campos de estudos da performance, estudos latinos e estudos feministas, de gênero e sexualidade. Esses campos e seus entrelaçamentos podem oferecer ferramentas críticas para resistir ao sexismo, homofobia, racismo, transfobia e putafobia que permeiam todos os níveis da sociedade, bem como a amnésia cultural para a qual San Francisco tem sido cada vez mais propensa devido à sua gentrificação incessante e crescente tecnocracia desde o início dos anos 2010.
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Quah, Sharon Ee Ling. "Navigating Emotions at the Site of Racism: Feminist Rage, Queer Pessimism and Fire Dragon Feminism." Australian Feminist Studies 35, no. 105 (July 2, 2020): 203–16. http://dx.doi.org/10.1080/08164649.2020.1830703.
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Gold, Deborah “Deeg.” "Make Health and Safety a Part of Global Struggles Against Imperialism, Racism, and Other Oppressions." NEW SOLUTIONS: A Journal of Environmental and Occupational Health Policy 27, no. 1 (March 22, 2017): 124–28. http://dx.doi.org/10.1177/1048291117697111.
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Deborah “Deeg” Gold was presented in November 2016 with the Alice Hamilton Award of the Occupational Health and Safety Section of the American Public Health Association. Deeg worked for more than 20 years for the California Division of Occupational Safety and Health (Cal/OSHA) as a field compliance officer, senior industrial hygienist, and then became the agency's Deputy Chief for Health. Prior to joining Cal/OSHA, Deeg Gold was a rank-and-file worker health and safety activist in her union. She is also an activist on many social justice issues, including opposing the death penalty and is a queer activist. This article is Deeg’s award acceptance speech.
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Dahl, Ulrika. "Queering Sexism and Whiteness with Marilyn Frye." Paragraph 41, no. 3 (November 2018): 333–48. http://dx.doi.org/10.3366/para.2018.0275.
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This article discusses the importance of geopolitical specificity in discussions about waves in feminism and investigates the (proto-)queer potential of Marilyn Frye's second-wave work on sexism and white supremacy. It argues that Frye's understanding of sexism relies on the figure of the genderqueer individual and that Frye's critique of reproductive heterosexuality has implications for analyses of both sexism and racism. Finally, it asks what would happen to the contemporary #metoo movement in Sweden if it returned to Frye's radical lesbian feminism as emblematic of the second wave, rather than to the figure of the white, middle-class, heterosexual woman.
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Singh, R. Sonia, Yash Bhambhani, Matthew D. Skinta, and Susan R. Torres-Harding. "Measurement of Intersectional Microaggressions: Conceptual Barriers and Recommendations." Perspectives on Psychological Science 16, no. 5 (September 2021): 956–71. http://dx.doi.org/10.1177/1745691621991855.
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Since Crenshaw coined the term “intersectionality” in 1989, researchers of bias have struggled with how to capture the complexity and intricacies of intersectional identities and microaggressions experienced by individuals holding these identities within the quantitative framework that dominates psychology. Although scholarship has grown in the exploration of experiences such as racialized sexual harassment, or sexual racism within queer and trans communities, there is no strong consensus on how this might be measured systematically in ways that allow for inferences regarding the experiences of populations of interest. With an emphasis on the experiences of queer and trans people of color, this article explores intersectional identities through three main points: First, we define what is meant by intersectionality and the real-world experiences that are important for advancing an understanding of microaggressions; second, we review the existing measures and their ability to capture the breadth and depth of the lived experience of those with intersectional identities; and third, we propose a framework for the development of a more accurate and comprehensive measure of microaggressions.
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Tuzcu, Pinar. "The Queer Intersectional in Contemporary Germany: Essays on Racism, Capitalism and Sexual Politics ed. by Christopher Sweetapple." German Studies Review 43, no. 2 (2020): 443–45. http://dx.doi.org/10.1353/gsr.2020.0071.
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Patel, Sonali. "“Brown girls can’t be gay”: Racism experienced by queer South Asian women in the Toronto LGBTQ community." Journal of Lesbian Studies 23, no. 3 (March 25, 2019): 410–23. http://dx.doi.org/10.1080/10894160.2019.1585174.
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Militz, Elisabeth. "Killing the joy, feeling the cruelty: Feminist geographies of nationalism in Azerbaijan." Environment and Planning C: Politics and Space 38, no. 7-8 (May 28, 2020): 1256–74. http://dx.doi.org/10.1177/2399654420927413.
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Feminist political geographies complicate our understanding of nationalisms, unraveling the gendered, racist, sexualized and classed logics that enable and legitimize nationalist projects and experiences. Scholarship on the “national intimate” usefully re-centers those feminized and trivialized mundane practices, bodily experiences, subjects and spaces that in fact powerfully reproduce nationalist sentiments. I draw on this reframing here, demonstrating the insights of a feminist geographic critique of national enjoyment in Azerbaijan. In particular, I mobilize Sara Ahmed’s figure of the feminist “killjoy” to unmask how national enjoyment obscures and yet reproduces patriarchal, heterosexist and racist narratives and mundane bodily encounters. Examining national enjoyment around men’s football, women’s beauty, smoking and heterosexual marriage, I attend to the oft-ignored but vital embodied sites and objects involved in reproducing enjoyment in national meaning. I show the conditions that are necessary for different bodies to gain access to national enjoyment, and the emotional, bodily and economic investments that are necessary to navigate heteronormative, patriarchal and racialized alignments in enjoying the nation. Feminist, critical race and queer theory has unequivocally demonstrated that nationalisms depend on—indeed cannot be separated from—the workings of patriarchy, misogyny, racism and heterosexism. As geographers, moving forward, it is vital that we attend to this work if we are to better understand the ordinary power of national enjoyment.
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Davis, Tiffany J., Tomika W. Greer, Stephanie Sisco, and Joshua C. Collins. "“Reclaiming My Time” Amid Organizational Change: A Dialectical Approach to Support the Thriving and Career Development for Faculty at the Margins." Advances in Developing Human Resources 22, no. 1 (February 2020): 23–40. http://dx.doi.org/10.1177/1523422319885115.
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The Problem The faculty in academia is slowly diversifying, yet individuals who identify as women, people of Color, and/or LGBTQ (lesbian, gay, bisexual, transgender, and queer/questioning) remain underrepresented. Racism, sexism, and heterosexism in the workplace, and intersections of identity and academic rank frequently marginalize women, people of Color, and LGBTQ faculty in the academy. The Solution Critical Human Resource Development (CHRD) offers the conceptual tools necessary for institutions of higher education to engage in meaningful disruption to benefit faculty on the margins. In this article, the authors provide recommendations for organizational and systemic changes that can create new space and opportunities for marginalized faculty. The Stakeholders The recommendations offered herein can aid academic leaders including department chairs, centers for faculty development, and faculty that have the potential to transform institutional cultures and climates.
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Fish, Julie. "Navigating Queer Street: Researching the Intersections of Lesbian, Gay, Bisexual and Trans (LGBT) Identities in Health Research." Sociological Research Online 13, no. 1 (January 2008): 104–15. http://dx.doi.org/10.5153/sro.1652.
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Health researchers engaged in the project of identifying lesbian, gay, bisexual and trans (LGBT) health as a distinct topic for study have often emphasised the differences in health and health care from heterosexuals and similarities among LGBT people. This work has sometimes rendered invisible the experiences of disabled, black and minority ethnic and other groups and has contributed towards the homogenisation of LGBT communities. In this paper, intersection theory is used to explore how diverse identities and systems of oppression interconnect. As a theory, intersectionality requires complex and nuanced thinking about multiple dimensions of inequality and difference. Drawing on the work of Crenshaw (1993), I use three types of intersectionality: methodological, structural and political to explore how the meanings of being lesbian may be permeated by class and gender and how racism and heterosexism intersect in the lives of black and minority ethnic gay men and women. Intersection theory offers possibilities for understanding multiple inequalities without abandoning the politics of social movements.
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Perone, Angela, Beth Glover Reed, and Danae Ross. "Critical Intersectionality, Ageism, and Intergenerational Supports Foregrounding Black SGL and Gay Older Men." Innovation in Aging 4, Supplement_1 (December 1, 2020): 847. http://dx.doi.org/10.1093/geroni/igaa057.3108.
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Abstract Using critical intersectionality frameworks, this project foregrounds how Black same-gender-loving (SGL), gay, and bisexual older men navigate complexities of interacting positionalities (e.g. race, gender, sexual orientation, HIV-status, and class). This study employs and further develops intracategorical and intercategorical analytic methods with data from eight focus groups, conducted as part of a larger collaborative project in Detroit. Data from two intragroup focus groups with Black same-gender-loving older men and six subsequent intergroup focus groups with Black and white lesbian, gay, bisexual, SGL, and queer participants of various ages revealed concerns and responses to barriers and facilitators for intergenerational support and intergenerational transfer of knowledge. Building on intersectionality frameworks of power, this research provides new insights from a vastly underrepresented and understudied community about how shifting contexts shape how experiences of oppression like racism, ageism, and homophobia interact and reveal potential opportunities for intergenerational supports moving forward.
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Giwa, Sulaimon, and Cameron Greensmith. "Race Relations and Racism in the LGBTQ Community of Toronto: Perceptions of Gay and Queer Social Service Providers of Color." Journal of Homosexuality 59, no. 2 (February 2012): 149–85. http://dx.doi.org/10.1080/00918369.2012.648877.
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Hearn, Jeff. "So What Has Been, Is, and Might Be Going on in Studying Men and Masculinities?: Some Continuities and Discontinuities." Men and Masculinities 22, no. 1 (March 12, 2019): 53–63. http://dx.doi.org/10.1177/1097184x18805550.
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Following introductory remarks on how the terms “masculinities” and “men” have been used differentially in recent critical studies on men and masculinities (CSMM), the article reviews some key aspects of CSMM - past, present and future. The diverse influences on CSMM have included various feminisms, gay studies, anti-imperialism, civil rights, anti-racism, green and environmental movements, as well as LGBTIQ+ movements, Critical Race Studies, Globalization/Transnational Studies, and Intersectionality Studies. In the present period, the range of theoretical and political approaches and influences on studies continues to grow, with, for example, queer, post-, post post-, new materialist, posthumanist, and science and technology studies, making for some discontinuities with established masculinities theory. In many regions, there are now more women working explicitly and long-term in the area, even if that is itself not new. CSMM have also become more geographically widespread, more dispersed, more comparative, international, transnational, postcolonial, decolonializing, globally “Southern”, global, globalized and globalizing; this diversifying feature is transforming CSMM. Key areas for future research are identified, including the relations of men and masculinities to: first, ecology, environment and climate change; second, ICTs, social media, AI, robotics and big data; third, transnational/global, transnational institutions and processes; and, fourth, nationalism, racism, authoritarianism, neo-fascism and political masculinism. Together, these make for a “lurking doom”. At the same time, there is a whole range of wider theoretical, methodological, epistemological and ontological questions to be taken up in CSMM much more fully in the future.
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Moreno, Shantelle. "Love as Resistance." Girlhood Studies 12, no. 3 (December 1, 2019): 116–33. http://dx.doi.org/10.3167/ghs.2019.120310.
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In this article, I weave together connections between notions of decoloniality and love while considering implications for decolonial praxis by racialized people settled on Indigenous lands. Through a community-based research project exploring land and body sovereignty in settler contexts, I engaged with Indigenous and racialized girls, young women, 2-Spirit, and queer-identified young adults to create artwork and land-based expressions of resistance, resurgence, and wellbeing focusing on decolonial love. Building on literature from Indigenous, decolonizing, feminist, and post-colonial studies, I unpack the ways in which decolonial love is constructed and engaged in by young Indigenous and racialized people as they navigate experiences of racism, sexism, cultural assimilation, and other intersecting forms of marginalization inherent in colonial rule. I uphold these diverse perspectives as integral components in developing more nuanced and situated understandings of the power of decolonial love in the everyday lives of Indigenous and racialized young peoples and communities.
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Ruez, Derek. "“I never felt targeted as an Asian … until I went to a gay pub”: Sexual racism and the aesthetic geographies of the bad encounter." Environment and Planning A: Economy and Space 49, no. 4 (December 5, 2016): 893–910. http://dx.doi.org/10.1177/0308518x16680817.
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Encounters across difference—in city spaces marked by diverse migration trajectories, cultural differences, and racialized hierarchies—have captured the attention of urban scholars concerned with both the challenge of “living with difference” and the promise of multicultural conviviality that inhere in the super-diversity of many cities. Expanding on approaches that focus on analyzing the conditions of a good or “meaningful” encounter that can reduce prejudice or promote intercultural understanding, this paper brings interviews with queer Asian men in Sydney, Australia into dialogue with Sara Ahmed's revaluation of the “bad encounter.” It shows how research on encounters can more productively engage with how negative encounters can become meaningful political occasions in their own right. Focusing on the problem of sexual racism as it emerges in accounts shared by participants, the paper highlights dating and sex as important moments through which the aesthetic orderings of race, gender, and sexuality shape the unevenly shared spaces of citizenship and urban life.
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Schmitz, Rachel M., Brandon Andrew Robinson, Jennifer Tabler, Brett Welch, and Sidra Rafaqut. "LGBTQ+ Latino/a Young People’s Interpretations of Stigma and Mental Health: An Intersectional Minority Stress Perspective." Society and Mental Health 10, no. 2 (May 8, 2019): 163–79. http://dx.doi.org/10.1177/2156869319847248.
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Lesbian, gay, bisexual, transgender, and/or queer (LGBTQ+) young people of color encounter interlocking systems of social prejudice and discrimination. However, little is understood about how subjective meanings of perceived structural stigma associated with multiple marginalized social statuses influence mental health. We document how perceived stigma can shape mental health inequalities among multiply marginalized individuals if they also encounter stigmatizing societal frameworks. Data come from in-depth interviews with 41 LGBTQ+ Latino/a young adults in the Rio Grande Valley collected from 2016 to 2017. Utilizing an intersectional minority stress framework, we qualitatively examine how young people conceptualize structural stigma, their multiple social locations (e.g., sexuality, gender, race/ethnicity, age), and their mental health. Findings highlight how LGBTQ+ Latino/a young adults experience structural racism, gender policing, and anti-LGBTQ+ religious messages in relation to their mental health. This study showcases the importance of an intersectional minority stress framework for documenting processes that can shape mental health inequalities.
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Kibbey, Tyler. "Linguistics Out of the Closet." Cadernos de Linguística 2, no. 1 (April 19, 2021): 01–19. http://dx.doi.org/10.25189/2675-4916.2021.v2.n1.id293.
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In this paper, I develop a holistic framework for an anti-disciplinary project based in and encompassing the intellectual critiques of colonialism, imperialism, and racism within linguistics in addition to subsuming queer and trans programs of linguistic thought in queering the science of language. This anti-disciplinary project presents a defense of iconoclastic forms of knowledge production that explicitly reject a priori assumptions of the orthodox linguistic canon’s primacy as a body of knowledge and seeks to engage ulterior and auxiliary modes of language science. In rejecting the notion of linear scientific progression – the humanist notion of progress as forward-facing – this project furthermore seeks to move beyond simple critiques, apologetics, and hagiographies and work toward a true repositioning of the field and a productive reimagination of the discipline. To that end, I outline four anti-disciplinary concepts – hetero-cistoriography, transcriptivism, decentralization, and systamatic professionalism – which I argue are productive points of departure from the institution of discipline.
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Álvarez, Rebecca, and Christopher Chase-Dunn. "Forging a Diagonal Instrument for the Global Left: The Vessel." Journal of World-Systems Research 25, no. 2 (September 3, 2019): 345–64. http://dx.doi.org/10.5195/jwsr.2019.947.
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This article takes up Samir Amin’s challenge to rethink the issue of global political organization by proposing the building of a diagonal political organization for the Global Left that would link local, national and world regional and global networks and prefigurational communities to coordinate contention for power in the world-system during the next few decades of the 21st century. The World Social Forum (WSF) process needs to be reinvented for the current period of rising neo-fascist and populist reactionary nationalism and to foster the emergence of a capable instrument that can confront and contend with the global power structure of world capitalism and aid local and national struggles. This will involve overcoming the fragmentation of progressive movements that have been an outcome of the rise of possessive individualism, the precariat, and social media. We propose a holistic approach to organizing a vessel for the global left based on struggles for climate justice, human rights, anti-racism, queer rights, feminism, sharing networks, peace alliances, taking back the city, progressive nationalism and confronting and defeating neo-fascism and new forms of conservative populism.
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Fikslin, Rachel A. "Toward an Intersectional Psychological Science of Reproductive Norms: Generating Research Across the Natalism Spectrum." Psychology of Women Quarterly 45, no. 3 (May 4, 2021): 308–24. http://dx.doi.org/10.1177/03616843211011716.
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Pronatalism is the belief system that encourages parenthood and reproduction, supporting the notion that a woman’s value is rooted in her ability to give birth to and parent children. Pronatalist expectations are disproportionately applied to high-status women in the United States, prescribing not only that women are supposed to reproduce, but which women are supposed to reproduce. Those who deviate from this hegemonic idea of a prototypical mother may disproportionately encounter antinatalist norms that prescribe that they should not bear or parent children. In the present article, I advocate for an intersectional psychological study of reproductive norms across the natalism spectrum, grounded in interdisciplinary insights and an understanding of systems of power and oppression. I discuss three common areas of interdisciplinary research related to reproductive norms: (a) pronatalism as a limit to women’s freedom, (b) racism and the control of Black women’s reproduction, and (c) queer perspectives on reproduction. Informed by intersectionality and stigma frameworks, I propose a generative model and six research questions that serve as a research agenda for the psychological study of reproductive norms across the natalism spectrum.
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Travers, Ann, and Mary Shearman. "The Sochi Olympics, Celebration Capitalism, and Homonationalist Pride." Journal of Sport and Social Issues 41, no. 1 (December 31, 2016): 42–69. http://dx.doi.org/10.1177/0193723516685273.
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In July 2013, the Russian government passed two anti-LGBT (lesbian, gay, bisexual, and transgender) laws that drew international criticism. Russia’s impending hosting of the 2014 Winter Olympic Games inspired more sustained international attention to these laws than might have otherwise been the case. In this article, we apply the mutually supporting frameworks of queer/trans necropolitics and celebration capitalism to a content analysis of coverage of the Sochi Olympics in the Advocate and Xtra, the leading LGBT publications in the United States and Canada, respectively. We contend that the Advocate and Xtra participated in a homonationalist process of manufacturing consent as the United States, Canada, the West in general, and the Olympic Games were glorified while issues relating to racism and colonialism in Russia, the United States, and Canada were ignored and these geopolitical formations in general were falsely generalized as safe havens for LGBT people. This conclusion is based on two key observations. First, we noted complete silence about racist and ethnic violence in Russia and in the specific site of Sochi in the Advocate and only one (unelaborated) acknowledgment of Sochi as a historical site of ethnic cleansing in Xtra. Second, in spite of the recent expansion of formal citizenship rights for LGBT people, more uniformly in Canada than in the United States, Advocate and Xtra coverage failed to acknowledge the dissonance between American and Canadian governments positioning themselves as LGBT and human rights leaders and the harm these National Security States continue to deliver to racialized, impoverished, and gender and sexual minority populations.
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See, Sam. "“Spectacles in Color”: The Primitive Drag of Langston Hughes." PMLA/Publications of the Modern Language Association of America 124, no. 3 (May 2009): 798–816. http://dx.doi.org/10.1632/pmla.2009.124.3.798.
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The chapter “Spectacles in Color” in Langston Hughes's first autobiography, The Big Sea (1940), envisions modernist Harlem culture as a drag performance and offers a useful rubric for understanding Hughes's The Weary Blues (1926), a lyric history of that culture whose poems characteristically cross gender, sexual, racial, and even formal lines. The Weary Blues employs a low-down, or nature-based, and down-low, or queer, aesthetic of racial and gender crossing that I term “primitive drag,” an aesthetic that ironically coincides with the stereotypes of African Americans and queers that were propagated by early-twentieth-century sexological science and degeneration theory: namely, that blacks and queers were unnatural and degenerate because they, unlike whites and heterosexuals, exhibited a lack of racial and gender differentiation. Disidentifying with those stereotypes, the primitive drag in The Weary Blues depicts queer feeling as natural and nature as queer, thus offering a productive paradox for rethinking literary histories of modernism and theories of sexuality by the rather Darwinian notion that “the nature of the universe,” as Hughes calls it, is always subject to change, or queering.
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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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D. Harris, Dr Rachelle. "Shakespeare’s Othello: The Esteemed, Reviled, Shunned, and Integrated?" IJOHMN (International Journal online of Humanities) 3, no. 5 (October 25, 2017): 14. http://dx.doi.org/10.24113/ijohmn.v3i5.36.
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In Shakespearean literature, one can find themes that challenge the Elizabethan conventional way of thinking and life, and the tragedy of Othello is no exception. In a dramatic presentation, Shakespeare challenges the way in which Black people are seen in Elizabethan society by placing a Moor in the context of Venice, Italy who is both hated and respected in his place in a racist society. There is no doubt that there is racism in Elizabethan society. According to Eldred Jones, during the era in which Othello is composed, Queen Elizabeth enacts legislation that calls for all Black people to leave the country (Jones, 1994). Racism is not the core theme of the dramatic piece; however, the existence of racism is illustrated and expressed via Shakespeare’s artistic medium. Just as feminism, greed, jealousy, hubris, and varying other matters dealing with the human spirit do not seepage Shakespeare’s consideration, nor do race matters. Furthermore, just as he dramatizes human issues, he dramatizes race matters. There are fictional elements in Othello that are intertwined with nonfictional matters of human behavior and racial unrest. In the middle of racial unrest, Shakespeare composes a theatrical production with a Black character who is esteemed, reviled, shunned, and integrated into such a society, capturing the complicated nature of communal racism itself. Keywords: Shakespeare, Othello, Integration, Racism Section 1.0
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Nast, Heidi J. "Queer Patriarchies, Queer Racisms, International." Antipode 34, no. 5 (November 2002): 874–909. http://dx.doi.org/10.1111/1467-8330.00281.
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McEnery, Anthony, and Zhonghua Xiao. "Swearing in Modern British English: The Case of Fuck in the BNC." Language and Literature: International Journal of Stylistics 13, no. 3 (August 2004): 235–68. http://dx.doi.org/10.1177/0963947004044873.
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Swearing is a part of everyday language use. To date it has been infrequently studied, though some recent work on swearing in American English, Australian English and British English has addressed the topic. Nonetheless, there is still no systematic account of swear-words in English. In terms of approaches, swearing has been approached from the points of view of history, lexicography, psycholinguistics and semantics. There have been few studies of swearing based on sociolinguistic variables such as gender, age and social class. Such a study has been difficult in the absence of corpus resources. With the production of the British National Corpus (BNC), a 100,000,000-word balanced corpus of modern British English, such a study became possible. In addition to parts of speech, the corpus is richly annotated with metadata pertaining to demographic features such as age, gender and social class, and textual features such as register, publication medium and domain. While bad language may be related to religion (e.g. Jesus, heaven, hell and damn), sex (e.g. fuck), racism (e.g. nigger), defecation (e.g. shit), homophobia (e.g. queer) and other matters, we will, in this article, examine only the pattern of uses of fuck and its morphological variants, because this is a typical swear-word that occurs frequently in the BNC. This article will build and expand upon the examination of fuck by McEnery et al. (2000) by examining the distribution pattern of fuck within and across spoken and written registers.
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Okechukwu, Amaka. "WATCHING AND SEEING." Du Bois Review: Social Science Research on Race 18, no. 1 (2021): 153–80. http://dx.doi.org/10.1017/s1742058x21000035.
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AbstractThis article explores grassroots practices of community safety and security in Brooklyn, New York through a framework that centers the abolitionist practices imbedded in Black neighborhood collective action. Literature on safety and security often conflates the two concepts, not considering how grounded applications of the two may produce different outcomes and approaches to community well-being. Additionally, we know little about how Black communities build safety and security from the ground up. And while academic scholarship on abolition provides a robust theoretical foundation, more examples of how communities could and do employ police abolition are needed. Utilizing archival research and oral history interviews, I argue that a crisis of police legitimacy compelled alternatives to formal policing in New York City during the urban crisis, or the postwar period of massive urban divestment and hyper-ghettoization. These efforts included masculinized security practices such as neighborhood patrols and protests, while community safety practices included forms of neighborhood sociality grounded in feminized and queer relationships of care and concern. These efforts, which critiqued institutional racism and neglect and emerged from the indigenous knowledge base and social networks of community members, provide considerations for recovering abolitionist practices in Black neighborhood collective action and implications for building alternatives to policing. This article contributes to literature on Black communities, collective action, and abolition by offering an intersectional analysis of the various ways Black social and political engagement centers on practices of safety and security and does not always fixate on conscripting a police response.
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Elder, Glen. "Response to “Queer Patriarchies, Queer Racisms, International”." Antipode 34, no. 5 (November 2002): 988–91. http://dx.doi.org/10.1111/1467-8330.00286.
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Zhu, Jingshu. "‘Unqueer’ kinship? Critical reflections on ‘marriage fraud’ in mainland China." Sexualities 21, no. 7 (September 12, 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 cautions that honesty, if used as a decontextualized ethical yardstick for queer kinship, may obscure the racist and homophobic prejudices that exist both outside and inside queer communities. Accordingly, this article proposes that we shift to ‘opacity’ as an epistemological, methodological and ethical parameter that radically queers kinship (studies).