Queer People of Color

Gorostiza: una serie de grabados basada en diferentes técnicas de impresión y variados procedimientos formales. A partir de su historia familiar más íntima, la artista desemboca en nuestra historia nacional colectiva; y viceversa: desde la identidad de un pueblo trabaja con su identidad personal. En este análisis se comprueba que la obra utiliza un lenguaje metonímico: una abuela, Negrita Segarra, representa a todas las Abuelas de Plaza de Mayo y sus 3 hijxs desaparecidxs a lxs 30.000. Mediante diversas estrategias plásticas la obra de Maite materializa una dialéctica entre lo presente y lo ausente, representando a la Memoria como lucha pero también, y sobre todo, haciéndola presente en el público mediante el acto de recordar. Se remarca su fuerte carácter político sin que por ello se vean relegados sus componentes estéticos. Como toda obra de arte, su sentido no es único ni acabado, sino que por el contrario, sus lecturas están atravesadas por diferentes contextos histórico/políticos, por ende, la obra se actualiza en cada interpretación.

There is a lack of published work analyzing genocide in Aotearoa New Zealand (Land of the Long White Cloud). Other than one article I have published in the Journal of Genocide Research (2003), and one by André Brett on Moriori in the same journal (2015), Māori, as targets of genocidal action by the state is an underexplored topic. This article adds more to the conversation, investigating to what extent the forcible transfer of tamariki and rangatahi Māori (Indigenous children and youth) can be considered genocide. First, I engage with precedents for recognizing Indigenous genocides established by commissions in Canada (2015 and 2019) and Australia (1997). I then explore the history around Indigenous child removal in Aotearoa from the onset of colonization to the present day. Third, I explore the potential of New Zealand’s Royal Commission of Inquiry into Abuse in Care (RCIAC, or The Commission, 2018–2024) to 2 engage with the concept of genocide in its deliberations. The Commission covers the period from 1950–1999, when as many as 655,000 children were in state or faith-based care. Of these, an 3 estimated 250,000 may have been abused. Between 60 and 80 percent of those taken were Māori, who were transferred from their families, communities, and nations (respectively, whānau, hapū, and iwi). Many were adopted out into Pākehā (white settler) homes or sent to foster homes, group facilities, and psychiatric or carceral institutions. Racism, both individual and systemic, was endemic, and there was a demonstrable pipeline between these institutions and the network of prisons which expanded over the twentieth century. 4 I conclude with some reflections as to why the issue of genocide is not widely discussed in Aotearoa, and has not played an important role in The Commission’s work, in contradistinction to commissions in other settler states.

Não existe uma única maneira de ser LGBTQIA+ na periferia. Em Salvador, no entanto, o interesse pela dança mobiliza com alguma frequência pessoas LGBTQIA+ de classe popular a compor coletivos, alguns dos quais denominados “bondes”, em torno da prática dançante. Dentro do amplo universo de dançarinos amadores, o presente estudo se endereça a adolescentes e jovens LGBTQIA+ que se designam “flexíveis”. Se a flexibilidade é, presumivelmente, qualidade necessária a um dançarino, a flexibilidade corporal extrema assume, entre esses garotos, propriedade definidora – de si como do outro. No contexto em que imergi, a “flexibilidade” é ela mesma alcunha de uma prática, que compreende a articulação de movimentos acrobáticos e contorcionistas à dança. Qual um desportista, o autoaperfeiçoamento “flexível” é um imperativo. Ao buscar compreender o que se aprende quando se torna “flexível”, esta tese tem como escopo a constituição de pessoas “flexíveis” a partir de um conjunto de técnicas e configurações práticas que criam e transformam corpos, produzem sensibilidades, modulam disposições éticas. Apresento, através de observação participante e descrições minuciosas, uma etnografia organizada pelos seguintes eixos de análise: i) as relações entre pessoas e ambientes; ii) o regime sensorial e metabólico que informa a “flexibilidade” e seus movimentos ginásticos; iii) um tipo de fazer que subjaz, outrossim, à aprendizagem – além de corpos flexíveis, os treinamentos encerram relações (aliás, não meramente didáticas) também entre pessoas; iv) os circuitos de afinidade e hostilidade, aliança e antagonismo que irrigam o fenômeno; v) a ética e moralidades elaborada no seio da prática. Esse conjunto de questões impõem certas conclusões. Em uma cultura física na qual a prática cinética pode ser entendida, também, como uma realização espacial, sua aprendizagem se caracteriza como uma prática por excelência generativa. Em diversos níveis: em uma chave que associa cuidado e estética, essa dinâmica fabrica corpos e pessoas, produz linhagens, estabelece hierarquias. Talvez, porém, o ponto mais original apresentado pela análise é como esse corpus etnográfico convoca desde uma ética radicada em virtudes incorporadas a uma ética que, preocupada menos em códigos morais do que em matéria de composição, termina por reabilitar a rivalidade. Em vez de simplesmente aniquiladora, os “flexíveis” experimentam o que derivaria em uma “esportivização da vida” como uma força, porque ricamente sensorial, passível de amplificar sua ação no mundo. Nesse particular, se a centralidade do investimento na “flexibilidade” na vida cotidiana faz imaginar um mundo notavelmente beligerante, produz similarmente formulários de resistência, performances motoras que traduzem a rivalidade como experiência profundamente incorporada. Sob o registro de um senso de superioridade de si, se estabelece nessa formação afrodiaspórica uma gramática gestual comum como elaboração ética e estética de bravura e de resistência.

Indem wir vergangene Kämpfe zu verstehen und einzuordnen suchen, können wir für gegenwärtige Herausforderungen lernen, und als soziale Bewegungen handlungsfähig bleiben. In diesem Beitrag mache ich mich auf die Suche nach Anfangsmomenten queerer BIPoC Bewegungsgeschichten in Deutschland. Dabei vertrete ich einen breiten Bewegungsbegriff, der politische, soziale, kulturelle, künstlerische und akademische Beiträge umfasst. Dazu führe ich in meine eigene empirische Forschungsarbeit zur Aufarbeitung von Queer of Color Bewegungsgeschichten in Deutschland ein, an der ich seit 2021/22 arbeite. Ich suche in den oft bruchstückhaften Zeugnissen von QTIBIPoC-Aktivismen nach Kontinuitäten, suche diese miteinander in Beziehung zu setzen, und damit für folgende Kämpfe anknüpfungsfähig zu machen. Dabei handelt es sich um ein situationsanalytisches Grounded Theory Methodology Projekt im Anschluss an Adele Clarke (2005). Die zugrundeliegenden Daten speisen sich aus grauer Literatur und Archivmaterial aus dem Schwulen Museum Berlin und dem Spinnboden Lesbenarchiv, sowie aus episodischen Interviews (Flick 2011), die ich 2022 und 2023 geführt habe. Die in der ursprünglichen Forschungsarbeit verwendeten Interview-Transkripte sind in veränderter Form als autobiografische Porträt texte queerer Elders im Sammelband »Nicht die Ersten. Bewegungsgeschichten von Queers of Color in Deutschland« abgedruckt.

Este artigo apresenta parte dos resultados de uma pesquisa de doutorado sobre as experiências narradas do cotidiano de bichas pretas, atravessadas pelas interseções entre LGBTIfobia e racismo. A partir da análise de canais do YouTube e entrevistas semiestruturadas (GIL, 2008), investigamos como jovens gays negros afeminados utilizam narrativas midiáticas como táticas de sobrevivência diante da subalternização. Essas plataformas emergem como espaços testemunhais de vocalização das opressões, reivindicando imagens e vozes que resistam ao apagamento de subjetividades negras e gays. Sob a perspectiva do circuito dos afetos e afetações, compreendemos o YouTube como território catártico e de subjetivação, criando espaços coletivos de cura (hooks, 2010). Propomos, com base no conceito de quilombo (NASCIMENTO, 1980), um "quilombismo midiático interseccional", pautado por comunhões emocionais (MAFFESOLI, 2014).

“I am a professional,” and “I came to werq.” (Shangela, 2012). This message from Shangela’s 2012 song “Werqin’ Girl”1 signifies the importance of hard work to attain “professional” status as a drag performer. It also relates to the mainstream success that drag culture has enjoyed in recent years, which can be credited to the global success of RuPaul’s Drag Race. Werq or “werk” is a term that describes the passionate labour that goes into marketing a drag persona and making a career out of it. Historically, it aims to call out heteronormativity and challenge dominant cultural norms (Lovelock, 2019). In a sense, the hard werk of drag queens and kings disturbs the cultural and societal norm of what constitutes “professional behaviour” or “professionalism.” This normalcy in what constitutes “professionalism” also exists in the field of early childhood education. For example, the Code of Ethics and Standard of Practice, a document that guides professionalism for early childhood educators in Ontario, indicates that an educator that exhibits professionalism is “knowledgeable” in practice that is “caring and responsive on children’s development, learning, self-regulation, identity and well-being” (College of Early Childhood Educators, 2017 p. 8). T his relation between “knowledge” and “professionalism” also applies to drag performers’ who are knowledgeable in their practice to command, engage, and entertain their clientele. However, this is not what is often thought of as professional practice when comparing drag performers to professions that have been institutionalized, such as doctors, teachers, and lawyers. This is made clearer, for example, when we compare the linguistic differences in using “professional jargon” versus colloquial language and AAVE (African American Vernacular English), which is commonly used in the queer community and consumed by white mainstream consumers (examples can include “YAS!” “Get it, girl,” and “slay, queen”). If we examine how professional language is defined within institutionalized professions, such as those in the medical fields, it can be described as the “shared use of arcane and often obscure words and terminology” (Bryson, 2016, p. 158). If that is the case, then what is the difference between medical terms and drag terminology? These unfair differences in perceived professional language through Western colonial and liberal notions of professionalism are hierarchical, and individualistic, differing from a more collectivist and process-orientated definition of professionalism (Gray et al., 2016).

Este  artículo  recorre,  a  partir  de  recuperar  una  foto  del  archivo  familiar,  preguntas  acerca de cómo la poscolonialidad afecta los modos en que leemos y vivenciamos el pasado y, en consecuencia, las historias y los cuerpos que podemos ver allí y reconocer en el presente. Ello se relaciona  con  una  reconstrucción  del panorama  actual  de  los  Estudios  LGBTIQA+ que  insiste  en  pensar lo colonial como parte de ese despliegue identitario, especialmente en el culo del mundo. Metodológicamente, haré uso de categorías como el «archivo de sentimientos» y la «escritura de contacto», así como también continuaré una «arqueología del mestizaje».

A Study of the Representation and the Lack of Representation of Gay Men of Color Within Primetime Network Television Sitcoms. The representation of LGBT characters in popular culture, specifically television and film, has greatly evolved throughout the years. It is safe to say that viewers are more likely to see positive depictions of gay characters on their television screen in 2018 than they would in 1998, or even a decade ago in 2008.  Today there are many means available to audiences for viewing scripted programming beyond local and national broadcasting.  Aside from basic cable television, and premium channels such as HBO and Showtime, there are multiple streaming options such as Netflix, Hulu, and Amazon Prime, which all produce and broadcast original scripted programming. Yet, Americans still instinctively tune into the classics they were raised on; ABC, CBS, NBC, and Fox for their primetime evening sitcoms and dramas. According to an article published by The New York Times, “On average, American adults are watching five hours and four minutes of television per day. The bulk of that — about four and a half hours of it — is live television, which is television watched when originally broadcast. This form of television viewing is still the most accessible form of entertaining for the general population.”  With primetime network television remaining the default for consumers it is implied that the general public receives most of their character bias from such programming.  2017 research confirmed that “According to the data presented by Nielsen, traditional TV is still the single largest video consumption source.”  In turn, the portrayal of both the LGBT community and racial minorities through network television programming is vital, and often viewed as realistic depictions by many audiences.  With this being said, in 2018 are there gay Black men, or men of color, being celebrated to the general public?

The anthology Somewhere We Are Human: Authentic Voices on Migration, Survival, and New Beginnings, edited by Reyna Grande and Sonia Guiñansaca, seeks to shift the often-polarized immigration debate by focusing on concrete personal stories rather than on abstractions and stereotypes. The book shows us that migrants are not mere statistics but flesh-and-blood individuals, each harboring their own hopes, fears, and dreams. Featuring contributions ranging from essays, poetry, and artworks, the book illuminates the multifaceted experiences of people charting complexities of migration and identity in the United States, while revealing how identity shapes the migration experience and how societal perceptions often complicate it.

In 1988, just eight years after Zimbabwe gained independence from the colonial British regime, Tsitsi Dangarembga became the first black Zimbabwean woman to publish a novel, Nervous Conditions (1988) in English, which won the Commonwealth Prize in 1989. Nervous Conditions, which explores the experience of black women’s experience in 1960s to 1970s Rhodesia within a domestic traditional family setting, raised Dangarembga’s profile both as a novelist, playwright, and filmmaker. Since then, Dangarembga drew public attention when Nervous Conditions was named by the BBC in 2018 as one of the top 100 books that have shaped the world. However, although Nervous Conditions has received a tremendous amount of critical acclaim and critical attention in different sectors of literary research, such as postcolonialism, medical humanities, and feminism, it has garnered little attention in queer literature. 
This paper calls for the recognition of Nervous Conditions as a significant canonical African novel that breaks the barriers of familial boundaries in its portrayal of queer potential in its characters, specifically Nyasha. Expanding the category of ‘queer literature’, my paper raises important questions about how and why we might read a supposedly heterosexual text by deploying a queer lens. I explore how Dangarembga’s preoccupation with female oppression within domestic Shona families not only reflects the colonial context of Rhodesia but, more importantly, portrays Nyasha’s efforts at decolonising sexuality and gender within the colonial heteropatriarchal family. The crisis of identity faced by one of the novel’s most controversial adolescents, Nyasha Sigauke, foreshadows a queer utopian future. At the same time, Nyasha is a character interested in narratives of oppression to undermine Babamukuru, her father’s colonial narratives. By emphasising the necessity of sexual and gender decolonisation whilst seeing a postcolonial Zimbabwe, Dangarembga establishes a decolonial counter-narrative influenced by Franz Fanon’s The Wretched of the Earth (1963) and also José Esteban Muñoz’s Cruising Utopia (2009). In her brave portrayal of Nyasha Sigauke, a hybrid character with both Shona and British influences who ultimately escapes the here and now of heterosexual temporality, Dangarembga challenges her readers to question the colonial myth of homosexuality as Un-African.

This article examines the systemic harm inflicted on Takatāpui, Rainbow, and MVPFAFF+ communities in Aotearoa through State and faith-based institutions, drawing on survivor narratives shared with the Royal Commission of Inquiry into Abuse in Care. It situates these experiences within a broader colonial history of cultural genocide, where the forced removal of tamariki Māori, the suppression of gender and sexual diversity, and the erasure of Indigenous caregiving roles were deliberate mechanisms of assimilation and control. Survivor testimonies reveal how these abuses, framed as 'care', were enacted through institutional violence, medicalisation, and conversion practices, with enduring intergenerational consequences. Applying the Pū-Rā-Ka-Ū thematic analysis framework, this article explores identity (Pū), hope (Rā), harm (Ka), and aspirations for change (Ū), centring the voices of those directly impacted. A key methodological feature is the forefronting of verbatim survivor accounts, ensuring their narratives serve as the primary evidence with minimal reinterpretation. This research aligns with Kaupapa Māori methodologies, treating pūrākau as taonga and positioning survivor knowledge as central to decolonial transformation.

Decolonizing sexualities has multiple meanings, theoretical strands, and praxes extensions. The term is often invoked to signal undoing the damage caused by colonialism specifically to colonized peoples' gendered and sexual meanings, subjectivities, relationalities, and practices. This entry accounts for multiple strands of thought around the term.

This course focuses on queer issues in contemporary Canada, situated as they are within the broader cultural context of global imperialism and settler colonialism (or what Edward Ou Jin Lee calls the Canadian “immigration/colonization regime”). We will pay particular attention to relationships between queer subjectivity and constructions of the nation; disruptions of hegemonic forms of queer inclusion and belonging by queer and trans people of colour and of diasporic communities; critical interventions into queer politics and public memory by Two-Spirit and Indigiqueer writers, artists, and activists; and the potential for “living a decolonizing queer politics” (Hunt and Holmes 2015) alongside other forms of creative resistance and unsettling. We will also explore local sites of 2S+LGBTTQ* representation including the Canadian Museum for Human Rights and the Two-Spirit Archives at the University of Winnipeg.

Peço venia e escrevo essa sessão em português, especialmente ao público do meu país Brasil, universidade, família e amigos. Em primeiro lugar, agradeço ao meu orientador, o ilustre Professor Antonio Rodrigues de Freitas Júnior, ou Professor Freitas, pelas sempre brilhantes considerações e parceria constante. Foi ele que, na primavera de 2018, teve atenção e apreço para com os e-mails de um futuro candidato interessado na pós-graduação, o convidou para assistir algumas aulas e o deixou completamente fascinado com a Faculdade de Direito do Largo São Francisco, lugar por cujos corredores aquele aluno ainda caminharia por longos anos. Registro também a importância da Universidade de São Paulo e todo o seu aparato e funcionários no percurso da minha pós-graduação, gratuita e de excelência, e a importância de ter sido bolsista da CAPES durante meu curso. Espero ver com mais constância os direitos humanos em posição central das discussões acadêmicas, especialmente em momentos políticos como o que vive nosso país. Agradeço pelas amizades feitas ali e o apoio dos meus colegas de pós-graduação, peças importantíssimas na minha jornada acadêmica. Em nome de tantas e tantos, agredeço minhas colegas Luana Soto e Mariana Anjos, que comigo ingressaram e ao meu lado lutaram semanalmente, por anos a fio. Gostaria de recordar de uma outra importante peça para que esse trabalho exista hoje: Paula Miller Starling. Ela não só acreditoue acreditano meu potencial, como também me apoiou de todas as formas possíveis enquanto uma profissional que desenvolve outros seres humanos para serem disruptivos, inovadores e completos. Obrigado por todas as nossas conversas, pelo tempo despreendido no meu desenvolvimento e pela confiança em todos os meus passos. Agradeço, por fim, à minha família e meus amigos, aqueles que deixei no Brasil, aqueles que encontrei na Alemanha e também aquele que me seguiu para a Europa. A todos eles, que torceram por mim enquanto enfrentava desafios, mesmo que muitas vezes não entendessem o tamanho daqueles ou porquê de nós pós-graduandos os criarmos para nós mesmos. Gabriel, obrigado pela paciência e pelo encorajamento. Eu sou porque nós somos. Eu consegui porque nós conseguimos juntos. Meu muito obrigado.

Queer media production research, almost exclusively conducted in the western context, predominantly focuses on the queer-capital interplay and overlooks the role of the state in contexts where the state remains the dominant force in limiting LGBTQ rights. In bridging queer media production with homonationalism, this paper presents an ethnographic account of Danlan, the longest-lasting commercial queer media in China. We demonstrate that Danlan is experimenting with a nationalism-infused, nonconfrontational, and de-westernized approach to LGBTQ visibility that requires it to align with the Chinese authority and distance from the framework of LGBTQ advocacy deemed western. Situated in the context of platformization, homonationalism also functions as a template for workers at Danlan to facilitate everyday production while minimizing political risks and increasing traffic, which further complicates its socialpolitical implications. We understand this form of homonationalism as a quotidian platform practice that relies on intentional self-depoliticization and alignment with the state to sustain itself.

Gayed, Andrew. “Queering Diaspora Through Visual Art: Contesting the Double Binds of Homocolonialism And Homonationalism.” The Routledge Handbook on Middle Eastern Diasporas. Edited by Dr. Dalia Abdelhady and Dr. Ramy Aly. Routledge: Taylor and Frances Group, 2022. Pg 181-196. ISBN 9780367217921

This case study examines the daily life experiences of exiles from Turkey and Northern Kurdistan who have been displaced by ‘anti-gender’ politics and now reside in Europe. The participants recounted how under the AKP government, increasing 'anti-gender' and anti-feminist politics perpetuated by the media, religious institutions and social pressure from their families put significant pressure on LGBTQIA+ individuals, leading to harassment, abuse, and death threats. These oppressive politics intersect with broader resistances against authoritarian state politics, compelling activists, politicians, and intellectuals to seek refuge in Europe. However, the migration journey and life in exile present ongoing challenges, including difficult migration processes, adverse conditions in refugee camps, and everyday racism. In Europe, the loss of social status profoundly shapes the impact of 'anti-gender' politics on everyday life, with participants facing unique manifestations of this loss: from marginalised citizenship to professional displacement. Working in academia in Europe, exiled scholars are confronted with racism, precarious employment, and devaluation of their qualifications. Feelings of non-belonging and isolation are pervasive, exacerbated by anti-immigrant sentiments and integration barriers. LGBTQIA+ individuals, particularly trans women, face compounded marginalizations due to intersecting identities of race, gender, and refugee status. Participants who are also part of the leftist, pro-Kurdish movement, face multi-layered repression: LGBTQIA+ participants’ struggles for freedom and human rights are intertwined with their experiences of racism and their refugee status in Europe. Activists resist these challenging experiences through social media campaigns and transnational networks, yet mainstream LGBTQIA+ activism in Europe is experienced as exclusionary and dominated by cis white middle class perspectives, prompting the participants to create more inclusive, intersectional spaces.

The unemployment rate of Indigenous youth is significantly higher than non-Indigenous youth. Two-spirit youth are at an even greater disadvantage due to barriers such as lack of education, poverty, discrimination, and intergenerational trauma. Additionally, Two-Spirit youth report feeling a disconnect between their ethnic and sexual identities. This feeling of incongruence contributes to a heightened risk of street involvement, drug or alcohol misuse, and homelessness. This study utilizes a community-based, narrative approach, operating within an intersectional framework. The research question is: What are the intersections of cultural identity, LGBTQ identity, and work-life experiences for Two-Spirit youth as they relate to employment outcomes? Two-Spirit youth, living in the Greater Toronto Area were interviewed to explore their employment experiences in relation to their intersecting identities. This research is significant as there is minimal research investigating the intersection of Two-Spirit youth and employment, particularly from the perspective of the youth, themselves.

“Políticas del nombrar” es un proyecto de investigación colectiva articulado por las activistas y mediadoras culturales Dagmary OlívarGraterol y Paola de la Vega Velastegui en Madrid, acogido por el Museo Reina Sofía. A partir de las palabras que los colectivos racializados de la capital española utilizan para describir sus proyectos comunitarios, las autoras proponen modelos para nombrar que puedan servir como herramientas generativas de mediación con y a través de la institución. Asimismo, describen cómo estos modelos pueden difuminar los “contornos entre pensamiento instituido y fuerzas instituyentes”.

El trailer de la remake de Disney-ahora con actores y actrices-de su película La Sirenita despertó una cantidad desbocada de prejuicios racistas por la sencilla razón de que es la actriz afrodescendiente Halle Bailey la que le pone el cuerpo a la princesa Ariel. ¡Horror! ¡Eliminación de las personas pelirrojas! ¡Una negra usurpando el lugar de una blanca-aunque antes sólo haya sido un dibujo animado-! El racismo supura por todos lados y viene de la mano de la radicalización de la derecha, sin embargo, también en redes, se registró la alegría de niñas negras y marrones por esta representación que no es una dádiva sino fruto de la persistencia de los movimientos antirracistas.

Despite growing research about asexuality in the field, there is a lack of asexual-centric health communication research. We leverage a communication lens in examining the lives of asexual-spectrum people of color and their experiences with wellness, dis/ability, and/or neurodivergence. Asexuality's fraught relationship with dis/ ability provides a generative location to interrogate co-constitutive systems of oppression. Thus, this article uses poetic inquiry on 33 in-depth interviews with asexual-spectrum people of color. The poems explore the participants' emotive and experiential dimensions of their stories at the intersections of racism, ableism, and allonormativity and emphasize asexual people of color's individual and collective pursuits of wellness and healing. Ultimately and looking forward, we recognize allonormativity as a systemic barrier to health and wellness, and aim to instill a commitment to asexual people of color's wellness, healing, and hope.

Sofia y Josefa son compañeras, amigas y amantes. Sofia recorre las calles platenses graffiteando sus sueños en busca de descifrarlos y esquivando el vacío existencial. La vida de las jóvenes es atravesada por la palabra de Omar, un director de Orquesta que sabe de luchas y batallas perdidas. 
Cómo un Maestro, Omar será traductor de las visiones de Sofía y con el florecimiento de su arte se desplegará una clave y un sentido revolucionario inmanente en ella, pero también en Josefa. Y es cuestión de tiempo para que cualquiera de las dos pueda ser la artífice de su propia transformación

In 1990, Angela Harris wrote an article that interrogated the limitations of feminist legal theory. Nearly a quarter of a century later, the insights and challenges Harris offered in Race and Essentialism in Feminist Legal Theory continue to reverberate. The influence of her ideas can be seen in the fractured and passionate conversations about gender, race, and solidarity occurring both inside and outside of academia. In recent years, we have witnessed an explosion of debate of these topics in social media forums such as Twitter and Facebook. Far from being trivial, the intensity and persistence of these conversations suggest a welcome expansion of popular political and social consciousness. Harris\u27s work provides important context, depth, and insight to contemporary reflections on the nature and practice of feminism

As a political observer, I have recorded Republican talking points and agenda items since the 2020 election, and I developed a preliminary and continually expanding list of items they will initiate if they hold majorities in Congress and in the State Houses across the nation. As it turned out, the list is composed of items that the Republicans will delete or take away rather than provide to the residents of the United States:

International students make up an increasingly large portion of the US student population, especially among graduate students studying the science, technology, engineering and math fields. In this article we analyzed the microaggression experiences of 22 international students in graduate STEM programs at predominantly white institutions. International students, often people of color, may be subject to facing discrimination within their universities. Our results break down the different types of microaggressions that 14 of our 22 participants reported experiencing from faculty, peers and students, on and off campus. These experiences include individuals insulting a participant's country of origin, doubting their academic ability, threatening them, and otherwise discriminating against them. Each event reported by our participants is classified into a type of microaggression and is further discussed using Critical Race Theory to connect how international students' racialized a...

How queer identity is racialized as normatively white through the black-white binary can be best understood using critical race theory as a framework for analysis. Queerness is racialized through the black-white binary as normatively white in two key ways: (1) as a white or Western phenomenon, imported into non-white communities, and (2) as ideally and normatively white through narrow representation in media pertaining to queer identity. Recognizing the intersection of queerness and the black-white binary of race is critical for understanding the experiences, racialization, and resistance of queer people of color, who navigate the world at a unique and composite intersectionality.

Gorostiza: una serie de grabados basada en diferentes técnicas de impresión y variados procedimientos formales. A partir de su historia familiar más íntima, la artista desemboca en nuestra historia nacional colectiva; y viceversa: desde la identidad de un pueblo trabaja con su identidad personal. En este análisis se comprueba que la obra utiliza un lenguaje metonímico: una abuela, Negrita Segarra, representa a todas las Abuelas de Plaza de Mayo y sus 3 hijxs desaparecidxs a lxs 30.000. Mediante diversas estrategias plásticas la obra de Maite materializa una dialéctica entre lo presente y lo ausente, representando a la Memoria como lucha pero también, y sobre todo, haciéndola presente en el público mediante el acto de recordar. Se remarca su fuerte carácter político sin que por ello se vean relegados sus componentes estéticos. Como toda obra de arte, su sentido no es único ni acabado, sino que por el contrario, sus lecturas están atravesadas por diferentes contextos histórico/políticos, por ende, la obra se actualiza en cada interpretación.

This study focuses on the progressive constitution of the disabled body as a symbolic and real territory. My investigation delves into the topic of the ill or disabled female body in the visual art of professional Argentine photographer and writer Gabriela Liffschitz. This in-depth analysis of the photo book by Liffschitz, Recursos humanos (2000), provides relevant information on societal norms, policies and current debates about healthcare and women's rights in Latin America, and, more specifically, in Argentina.

This paper introduces a new conceptual framework referred to as "cumulative dehumanization" to better understand the ways in which dehumanization penetrates individual and collective bodies and minds, cutting across policy and ideology and accumulating materially and affectively over time and space. Cumulative dehumanization illuminates a web of vertical and horizontal, synthetic, and dynamic processes that result in an ongoing racialized, state-sanctioned dehumanization that is fundamentally cumulative-both temporally and spatially-with a profusion of consequences attached. Within the landscape of aggressive surveillance and policing, we illuminate how cumulative dehumanization can be conceptualized as (i) an active condition of becoming, experienced as an accumulation of dehumanizing moments, structurally imposed on racialized communities under siege; (ii) a wearing down of the racialized and affective body, creating circuits of dispossession for entire communities; (iii) a product and (re) producer of the material and ideological modes undergirding racial capitalism; and (iv) a force met with individual and collective resistance. Linking literature on racial capitalism and affect, to the embodied social psychological phenomenon of dehumanization, cumulative dehumanization serves as a useful conceptual tool to examine the historical legacy of, processes embedded within, and entirety of collective consequences including resistance as inextricably linked. In doing so, we reveal the indivisibility of cognitive, embodied, psychological, social, material, ideological, and political circuits.

Sexual desire, often understood as personal erotic preference, is frequently seen as neutral, natural, or inevitable. Countering these commonplace assumptions, Racial Erotics shows how sexual partnering within communities of gay men is deeply embedded within larger social structures that define whiteness as desirable and normative while othering men of color. In queer erotic economies this othering may take the form of sexual rejection or fetishization of men of color, but C. Winter Han argues that the real danger of sexual racism is that it creates a hierarchy of racial worth that extends outside of erotic encounters into the everyday lives of gay men of color. In this way, sexual racism perpetuates a larger project of racial erasing that equates gayness with whiteness to secure acceptance for gay white men at the expense of queers of color.

With vivid examples from interviews, media representations, and online dating sites, Han highlights the creative means through which gay men of color, cordoned off in spaces both gay and straight, produce alternative frameworks to combat dominant narratives. Racial Erotics offers a new paradigm for understanding the connection of race and queer desire, demonstrating how race profoundly shapes sexual desires among men while racialized notions of desire construct beliefs about belonging.

Con “insurgencias, indisciplinas” Candela Review conecta
voces-cuerpos equidistantes y dispares, ahora desde un enfoque
que horade saberes y sentires asentados en nuestro imaginario,
a pesar de nosotres. En diálogo con nociones de cimarronaje feminista
descolonial, confluyen en este número textos que cuestionan
la autoridad, habilitan líneas de lucha y aperturan espacios
alternativos y humanizadores. La invitación fue hecha para
explorar facetas relacionadas con lo impuro/ insurgente/
indignado/ insultante/ indispuesto/ insubordinado...

Attention to the absences in the development of the field [of intercultural communication] can be disruptive. (Nakayama & Martin, 2007, p. 113) We must examine and attend to the specifics of race, as it emerges in concrete conflicts and practices, communities and cultures if we are to uncover the mechanisms that sustain its logic. (Flores, Moon, & Nakayama, 2006, p. 184

What’s your street race? If you were walking down the street what race do you think strangers would automatically assume you are based on what you look like? What is the universe of data and conceptual gaps that complicate or prevent rigorous data collection and analysis for advancing racial justice? Using Latinx communities in the U.S. as an example, we argue that scholars, researchers, practitioners and communities across traditional academic, sectoral and disciplinary boundaries can advance liberation by engaging the ontologies, epistemologies and conceptual guideposts of critical race theory and intersectionality in knowledge production for equity-use. This means not flattening the difference between race (master social status and relational positionality in a racially stratified society based on the social meanings ascribed to a conglomeration of one’s physical characteristics, including skin color, facial features and hair texture) and origin (ethnicity, cultural background, n...

To document an inclusive and comprehensive queer history means to write about queer femininity and queer femmes. Depending on their perceived outward form, queer femmes are often the most hypervisible and overtly queer, yet at other junctures also the most invisibilized. Often also the most disparaged and overlooked, it is in aesthetic performance, such as drag, where queer femmes are most celebrated and most visible. Cape Town has a long running history of queer femme drag performance, yet there is not a rich history of documenting the lives and experiences of those who perform and participate in drag performance in this place that has somehow gained the enduring moniker of 'Africa's Gay Capital'. José Esteban Muñoz (2009, 1) writes in Cruising Utopia that "the here and now is a prison house", and that it is queerness that allows the individual or group to look beyond the boundaries of where we are trapped. In considering heteronormative ideals regarding dress, presentation, perception, and roles in our society, I look towards the queer femme aesthetic performance and presentation of drag as a tool that allows individuals and groups to go beyond Muñoz's prison house of the here and now. As Black and Brown Queer South Africans, individually, and as a group, we are confronted with political, social, and, historical trauma, both consciously and unconsciously. Invoking Christina Sharpe's (2016) concept of 'the wake' alongside Muñoz's 'prison house', I aim to discuss the role of queer femme aesthetic performances in the wake of historical trauma for those who seek joyful queer experiences in Cape Town through the mode of drag performance. This article will address queer femme drag as an aesthetic performance and response to the historic and systemic violence perpetrated against the People of Colour in the Western Cape of South Africa who largely make up the participants of drag performances and pageantry here.

En este artículo profundizaremos en la noción que le da nombre: la piel delgadita, como una creación colectiva por construír y gestionar una capacidad política para habitar el mundo y transformarlo, una piel que es extensa y que conforma un cuerpx-territorio colectivo que es nuestro principal territorio en disputa y desde el cual nos vinculamos a las otras políticamente. Esto hilado a la vulnerabilidad como condición de la vida y como derecho político. Estas nociones nos permitirán movernos al plano concreto de la experiencia y retomaremos documentos, textos y diversos momentos del trabajo de campo para hablar de la piel delgadita que toma forma al acuerpar en las calles. En este artículo se vincula a la vulnerabilidad y la afectividad con la lucha por justicia de las madres y a la complejidad histórica en la que nos encontramos desde los múltiples y diversos territorios que se encuentran en México, para así preguntarnos desde dónde y cómo se está haciendo justicia, así como la justicia que se está construyendo más allá del Estado.

International students make up an increasingly large portion of the US student population, especially among graduate students studying the science, technology, engineering and math (STEM) fields. This article analyzes the microaggression experiences of 22 international students in graduate STEM programs at predominantly white institutions. International students, often people of color, may be subject to facing discrimination within their universities. Our results break down the different types of microaggressions that 14 of our 22 participants reported experiencing from faculty, peers, and students, both on and off campus. These experiences include individuals insulting a participant's country of origin, doubting their academic ability, threatening them, and otherwise discriminating against them. Each event reported by our participants is classified into a type of microaggression and is further discussed using Critical Race Theory to connect how international students' racialized and their intersectional experiences are connected to the larger societal issues of racism in the US.

Lotería Xicana is a spoken word-based performance piece that remixes counterculture hybrid identities and my own original "MexSheCan" Lotería cards to weave together my varied identities and experiences as a modern-day Xicana. The work is both personal and political, connecting local and global issues, including politics, revolution, transformation, and spirituality. It delves into themes of identity, feminism, cultural and ethnic studies, social change, Chicana/Latina and Native/Indigenous experiences, as well as life in the academy, streets, community, ceremony, club, nation, diaspora, and the Borderlands. The poems have mainly been performed individually as part of my poetry performances and spoken word features. The full performance piece incorporates the various poems, additional text, props, projected images, and music. It was first performed and workshopped in 2010 under the guidance of TeAda Productions. The performance piece was initially envisioned to be played and acted out on a game board-like set with an altar and ritual-focused center, with four directions creating an X among the four identities. Below are the poems and their accompanying Lotería cards. The last poem connects the various pieces. As the performance continues, the game is played and the different cards are called out until. .. Lotería. My hope is that women of color can connect and relate to these pieces and realize that each of us has our own role and way. Many times I feel I am connected to so many circles and that I have varied interests and identities. This piece reminds me that they are all whole within me.

Due to high profile police shootings, collective action movements addressing racial bias in policing, such as the Black Lives Matter (BLM) movement, have come to the forefront of societal concern. Though these movements and actions directly address police use of force against Black people, a number of non-Black racial minority individuals and organizations have declared solidarity and joined in protests with BLM. This study takes an intersectional approach to examine racial intraminority attitudes (i.e., racial minorities' attitudes toward other racial minority outgroups) toward support for and participation in protests against police excessive use of force and the BLM movement, through its relationship with modern racist beliefs and racial centrality. Participants completed a survey assessing perspectives on policing, racial protests, and BLM, along with racial identity measures. Results show significant differences in both support for and participation in protests and BLM, with women and Black people reporting higher in both outcomes than men and other racial groups, respectively. Within some racial groups, women show higher overall support for (Latinx, White) and participation in (Black, White) protests and BLM than men in the same racial group, though these differences were not found for other groups. Within each intersecting race and gender group, these effects were mediated by levels of modern racism, highlighting a common factor between all groups and an important point of possible malleability and intervention. Further, the relationship between race and gender identities and modern racism was moderated by racial centrality for some groups (Black and Latina women), though this relationship was ii again not universally found. By examining within group differences, this study highlights the importance of taking an intersectional approach to understand intraminority attitudes and relations as they pertain to participation in collective action movements towards social change. This study has implications for the generalizability of a number of social psychological theories on minority-minority intergroup race relations (i.e., Black-Latinx), as much of the past literature focuses on majority-minority intergroup relations (i.e., Black-White). Additionally, results from this study may provide useful information for community organizers and social justice activists in promoting intergroup collaboration and coalition building towards more equitable social change that is both more tailored for specific groups and more generalizable across groups.

Kollektive Selbstbezeichnungen in sozialen Bewegungen werden wie alle Begriffe durch machtdurchdrungene Diskurse geprägt, die kontemporäre gesellschaftliche Entwicklungen und kulturpolitische Konjunkturen reflektieren. Auch innerhalb marginalisierter Gruppen gibt es unterschiedliche Perspektiven und Positionierungen bezüglich divergierender Wahrnehmungen, Ideen, Interessen, Betroffenheiten und Bedürfnissen, die zudem medial und kulturell unterschiedlich stark rezipiert, reproduziert und sichtbar gemacht werden. Da selektive Selbstund Geschichtsbilder auch innerhalb marginalisierter Kontexte dominant werden können, ist es gerade für anti-rassistische Bewegungen unerlässlich, eigene Begriffe und Perspektiven machtkritisch zu analysieren. Diese grundlegende Aufgabe stellt sich erst recht für interkommunale Selbstbezeichnungen, die den Anspruch haben, eine emanzipatorische Weiterentwicklung für alle (Rassismusbetroffene) zu befördern. In diesem Sinne ist die vorliegende Auseinandersetzung mit dem neuen "Black, Indigenous, People of Color" (BIPoC)-Begriff und seinen Variationen als eine exemplarische, aber nicht umfassende Fallstudie zu lesen. Mir geht es darum, strukturelle Probleme der Hierarchisierung und Zentrierung zu diskutieren, die mit dem BIPoC-Begriff zusammenhängen. Daher wäre meine Kritik nicht anders, sondern allenfalls nur noch stärker ausgefallen, wenn wir etwa Asiatisch-zentrierte Begriffe wie AIPoC hätten. Ohne den Mut zur Hinterfragung von Doktrinen und Mehrheitsmeinungen ist es nicht möglich, machtkritische und emanzipatorische Perspektiven weiterzuentwickeln.

From the beginning, Fa'afafine 1 were a central part what it is to be Polynesian and Samoan, as in Samoa's origin story of the first humans: On the formation of two bodies being complete, they lived, but were both males, and dwelt on the land on which they were formed. One day, whilst fishing with a net called the faamutu, one of them was injured by a small fish called the lo, which caused his death. Upon this, Tuli returned to the skies, and bewailed the loss of one of the inhabitants of his land to his father, when Ngai-tosi was directed by Tangaloa to proceed to the earth to reanimate the dead body ; previously to which, however, he changed the sex of the deceased male to that of a female. The two then became man and wife, and the parents of the human race. (Tauanu'u & Fofō of Manu'a, 1840s) This story of gender transformation was published in English in 1896 in Jottings on the Mythology and Spirit-Lore of Old Samoa 2 , collected by Rev. John Stair who resided in Samoa from 1838-1845 when Samoans still knew their traditional polytheism well as the, shortly after the 1830 establishment of the London Missionary Society in the islands of Samoa. From the first European contact, there was a shock and fascination with Polynesian acceptance and celebration of queer being, which Europeans identified with hermaphrodites

Scholarship on the first waves of the Black Lives Matter protests (2013-2014) has emerged in recent years but little is yet known about women's responses to the cycle of Black Lives Matter/George Floyd protests that occurred in the Summer of 2020. This study analyzed semi-structured interviews with a racially diverse community sample of 20 women and two nonbinary individuals who mostly identified as feminists (mean age = 34.05, SD = 13.11). To address the salience of BLM framing practices during an ongoing protest, this study explored an awareness of structural racism and reactions to the presumed goals and tactics of this antiracism social movement. We identified six themes in how this racially diverse sample responded to these protests against racism and police brutality: 1) Caricatures of BLM protestors as criminals; 2) Protests were too extreme; 3) Concern about the COVID risks and social context of COVID; 4) More education needed about race relations; 5) Protests were long overdue; and 6) Protests were effective and necessary. Implications for better understanding the rhetoric of white liberalism, solidarity within racial justice movements, and fragmentation or unity among women were explored.

The result of the first (and the subsequent) contact between the West and the East is an Oriental documentation, colonial establishment and notional subject-making of the East by the supposedly civilised and advanced West. Like all Orients, the Pacific has been much represented and made subjects of theoretical discourses, characterised as bare-breasted and sexually available women, murderous and lecherous men, idly tropical islands inhabited by primitive people with little or no culture. Samoa has, specifically, been a subject of anthropological discourse for many decades, following the Mead-Freeman controversy. Margaret Mead concludes that in Samoa, the transition from childhood, through adolescence, and into adulthood was one of relative ease and that sexuality is so free that women usually defer marriage to enjoy casual sex. Derek Freeman questions Mead's findings, gives contrary views and unified the whole Samoan Islands as one and same. However, some Samoan (and non-Samoan) academics, writers and researchers debunk such Oriental representations. This paper analyses Sia Figiel's explication of Samoa in Where We Once Belonged as a response to these Western anthropological studies and assertions on Samoan sexuality, coming-of-age, and the unification of Samoan Islands and overgeneralisations of Samoans' dispositions. It argues that such claims are not so accurate but rather, made up of exaggerated instances and furnished imaginations for foregrounding Orientalism. It highlights scenes or instances that reveal how Figiel manifests her rebukes by drawing upon Edward Said's Orientalism which offers a model for analysing the exotic and romantic imaginations and formations

Author(s): McDonald, CeCe; Snorton, C. Riley | Abstract: In “Dreams/Myths/Histories: Envisioning More Livable World” we arrive at the duo-keynote conver- sation between the 2017 keynote speakers: C. Riley Snorton and CeCe McDonald. In their keynote conversation, Snorthon and McDonald discuss what it means to be black, trans, and unapologetic in a white violent society. They tackle a variety of topics including Afro-futurism, radical imaginaries, prison abolition, and anti-blackness both in and out the LGBTQ community.

This catalog is a memorial for a film series that never launched, and a resource for future universities, NGOs, film festival curators and queer community groups who are interested in queer of color (QOC) cinema.

Many Baltic people first encounter black, brown or Asian folks through TV. The queer culture now blossoming in Baltic cities is quite monochromatic – white-on-white. Yet the influx of asylum seekers and refugees from the Global South, including many queers fleeing persecution, demands that LGBTQ+ people in the North reorient themselves toward a more global understanding of their struggle. To shatter stereotypes, reveal the lived realities of racial inequity, and build community, our film series draws on an abundance of excellent cinema representing queer people of color in Asia, Africa, North and South America, the Middle East, and Europe.

ur Queers of Color (QOC) film series includes high-impact, prestigious, award-winning classics and new films that authentically depict the lives of people of color. In telling twenty-first century stories, we acknowledge that we stand on the shoulders of giants – the classic queer filmmakers who paved the way for the current, flourishing era of queer arts and culture. These films highlight a spectrum of gender and sexual identities, informed by a range of cultures and communities – queers from Latin America, South and Southeast Asia, Sub-Saharan Africa, and Indigenous communities in North America; those from Muslim, Christian, and Jewish backgrounds; Latinx, Black British, African-American, and mixed-race queers. It was to be a Baltic first. 

Many of the films portray the clash of queers of color with their biological families on the one hand, and state bureaucracy and religious institutions on the other. As they fight for their rights to parenthood, employment, inheritance, love and marriage, these queers must grapple with both civil and “divine” authority. The film series also sheds light on the dangers, possibilities, oppressions, and joys of queers as they migrate from South to North. All films create viable alternatives to the traditional patriarchy. Together, we make our families of choice.Social justice queer cinema not only endeavors to bring communities of color to power through image. It is also characterized by humor, pleasure, abundant love and hot, unapologetic sex. These stories push our communities toward compassion, equality, and greater inclusivity.

The intermediary role of women workers in NGOs is very important when lesbian, bisexual and queer migrant women apply for international protection in immigration countries. They are more exposed to multiple forms of discrimination when experiencing the intersection of multiple elements of vulnerability (gender, sexual orientation, ethnic origin, social class, etc.). Applying the technique of narrative interviewing to women NGO workers in Italy, on the one hand, we will try to understand the role of intermediaries that these women assume in taking care of migrant women who are distinguished by Sexual Orientation, Gender Identity and Expression, and Sex Characteristics (SOGIESC) and, on the other, to understand whether these women's activities constitute an opportunity to construct new gendered and sexual imaginaries to the extent that they themselves live a web of experiences that are in some ways similar to those of migrant women. Intermediation enables women workers to acquire a critical capacity with respect to their personal investment in the cause of SOGIESC persons and with respect to the procedure itself for obtaining international protection. Achieving this awareness allows women workers to suggest actions that, inspired by an intersectional perspective, are more appropriate in responding to the multiple vulnerabilities experienced by SOGIESC migrant women in the immigration society.

Over the past 10 years, research on sexual minority (SM) or same-sex/gender couples has increased. However, this research has largely reflected White SM couples' experiences via majority White SM participant samples. To highlight the dearth of scholarship on Sexual Minority People of Color (SMPOC) in relationship research, this article provides a review and critique of the empirical literature from January 2010 to June 2020 on the factors associated with romantic relationship functioning among SMPOC. Studies were included for review if they focused on aspects of relationship functioning among SMPOC by centering one racial or ethnic minority population (n = 5) or by utilizing a sample that consisted of 39.9% (U.S. population rate) of racial and ethnic minority participants (n = 10). In total, 15 articles met the inclusion criteria for this review, representing 4.1% of the literature on relationship quality among SM couples. Similar to the research of predominately White SM couples, studies featuring SMPOC indicated high functioning and satisfying romantic relationships, although their dual marginalization required them to navigate unique experiences and challenges. Researchers and practitioners need to account for the role that cultural values, norms, and structures, along with systematic bias and historical contexts, have on the experiences of SMPOC in relationships. Limitations, clinical implications, and recommendations for future research are discussed. Public Significance Statement This review explores the empirical research on the relationship functioning of Sexual Minority People of Color (SMPOC) in Western countries, from 2010 to 2020. The dearth of research on SMPOC in relationships highlights the importance of accounting for racial, ethnic, and cultural structures, beliefs, and roles within relationships research. Clinical and research implications of a homogenous narrative, a call for broader intersectionality, and recommendations for future research are discussed.