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This book acknowledges and highlights the moral excellence embedded in black queer practices of family. Taking the lives, narratives, and creative explorations of black queer people seriously, Thelathia Nikki Young brings readers on a journey of new, queer ethical methods that include confrontation, resistance, and imagination. Young asserts that family and its surrounding norms are both microcosms of and foundations for human relationships. She discusses how black queer people are moral subjects whose ethical reflection, lived experience, and embodied action demonstrate valuable moral agency for those of us thinking about liberating and life-giving ways to enact “family.” Young posits that black queer people enact moral agency in ways that ought to be understood qua moral agency. Refusing to recognize the examples from this (and any other) community, Young argues, denies us all the learning and moral growth that come from connecting with diverse human experiences. This book investigates how acknowledging and critically engaging with the moral agency within marginalized subjectivities allow us to consider and bear witness to the moral potential in us all.
In A Blackqueer Sexual Ethics: Embodiment, Possibility, and Living Archive Elyse Ambrose looks to an archive of blackqueerness as an authoritative source for religious ethical reflection. This approach counters the disintegrative norms of anti-black and anti-body traditionalism in Christian sexual ethics, even those that strive to be liberative. It builds upon a tradition of black queer and LGBTQ+-centered critique at the intersections of race, sexuality, gender, and religion through exploring the moral imagination of sexual and gender non-conformist communities in 1920's Harlem (their rent parties, blues environments, and Hamilton Lodge Ball); ethics and theology blackqueering the disciplines; and contemporary oral histories (including photographs of the subjects by the scholar-artist) of those doing ethics in their blackqueerness. These serve as integrative sites that signal blackqueer ethical counter-patterns of communal belonging, individual and collective becoming, goodness, embodied spirit/inspirited bodies, and shared thriving. Emphases on both personal and social right-relatedness mark a shift from Christian sexual ethics based on rules, toward a communal relations-based transreligious ethics of sexuality.
Finalist, Best LGBTQ Nonfiction Book, Lambda Literary Awards 2020 On October 14, 1998, five thousand people gathered on the steps of the U.S. Capitol to mourn the death of Matthew Shepard, a gay college student who had been murdered in Wyoming eight days earlier. Politicians and celebrities addressed the crowd and the televised national audience to share their grief with the country. Never before had a gay citizen's murder elicited such widespread outrage or concern from straight Americans. In Dying to Be Normal, Brett Krutzsch argues that gay activists memorialized people like Shepard as part of a political strategy to present gays as similar to the country's dominant class of white, straight Christians. Through an examination of publicly mourned gay deaths, Krutzsch counters the common perception that LGBT politics and religion have been oppositional and reveals how gay activists used religion to bolster the argument that gays are essentially the same as straights, and therefore deserving of equal rights. Krutzsch's analysis turns to the memorialization of Shepard, Harvey Milk, Tyler Clementi, Brandon Teena, and F. C. Martinez, to campaigns like the It Gets Better Project, and national tragedies like the Pulse nightclub shooting to illustrate how activists used prominent deaths to win acceptance, influence political debates over LGBT rights, and encourage assimilation. Throughout, Krutzsch shows how, in the fight for greater social inclusion, activists relied on Christian values and rhetoric to portray gays as upstanding Americans. As Krutzsch demonstrates, gay activists regularly reinforced a white Protestant vision of acceptable American citizenship that often excluded people of color, gender-variant individuals, non-Christians, and those who did not adhere to Protestant Christianity's sexual standards. The first book to detail how martyrdom has influenced national debates over LGBT rights, Dying to Be Normal establishes how religion has shaped gay assimilation in the United States and the mainstreaming of particular gays as "normal" Americans.
While over the past decade a number of scholars have done significant work on questions of black lesbian, gay, bisexual, and transgendered identities, this volume is the first to collect this groundbreaking work and make black queer studies visible as a developing field of study in the United States. Bringing together essays by established and emergent scholars, this collection assesses the strengths and weaknesses of prior work on race and sexuality and highlights the theoretical and political issues at stake in the nascent field of black queer studies. Including work by scholars based in English, film studies, black studies, sociology, history, political science, legal studies, cultural studies, and performance studies, the volume showcases the broadly interdisciplinary nature of the black queer studies project. The contributors consider representations of the black queer body, black queer literature, the pedagogical implications of black queer studies, and the ways that gender and sexuality have been glossed over in black studies and race and class marginalized in queer studies. Whether exploring the closet as a racially loaded metaphor, arguing for the inclusion of diaspora studies in black queer studies, considering how the black lesbian voice that was so expressive in the 1970s and 1980s is all but inaudible today, or investigating how the social sciences have solidified racial and sexual exclusionary practices, these insightful essays signal an important and necessary expansion of queer studies. Contributors. Bryant K. Alexander, Devon Carbado, Faedra Chatard Carpenter, Keith Clark, Cathy Cohen, Roderick A. Ferguson, Jewelle Gomez, Phillip Brian Harper, Mae G. Henderson, Sharon P. Holland, E. Patrick Johnson, Kara Keeling, Dwight A. McBride, Charles I. Nero, Marlon B. Ross, Rinaldo Walcott, Maurice O. Wallace
This book enters as a corrective to the tendency to trivialize and (mis)appropriate African American language practices. The word ratchet has entered into a wider (whiter) American discourse the same way that many words in African American English have—through hip-hop and social media. Generally, ratchet refers to behaviors and cultural expressions of Black people that sit outside of normative, middle-class respectable codes of conduct. Ratchet can function both as a tool for critiquing bad Black behavior, and as a tool for resisting the notion that there are such things as “good” and “bad” behavior in the first place. This book takes seriously the way ratchet operates in the everyday lives of middle-class and upwardly mobile Black Queer women in Washington, DC who, because of their sexuality, are situated outside of the norms of (Black) respectability. The book introduces the concept of “ratchet/boojie cultural politics” which draws from a rich body of Black intellectual traditions which interrogate the debates concerning what is and is not “acceptable” Black (middle-class) behavior. Placing issues of non-normative sexuality at the center of the conversation about notions of propriety within normative modes of Black middle-class behavior, this book discusses what it means for Black Queer women’s bodies to be present within ratchet/boojie cultural projects, asking what Black Queer women’s increasing visibility does for the everyday experiences of Black queer people more broadly.
Winner of a second-place award in the category gender issues, inclusion in the Church from the Catholic Media Association. What would happen if gay Christians began to believe the truth about God—that he loves all people unconditionally? In Tenderness, Catholic writer and speaker Eve Tushnet says trusting God’s love would be the beginning of a transformation, not only in the lives of gay Christians but also in the Body of Christ itself. She offers hope and companionship to those who have been deeply hurt by their parishes, a wound that also damaged their relationship with God. Tushnet also offers practical guidance from her own journey as a celibate lesbian. Tenderness explores scripture and history to find role models for gay Christians—including Jesus, King David, Ruth, St. John, Mary, poets, mystics, penitents, leaders, and ordinary gay people who have found unexpected paths of love. The book also offers guidance on living through or recovering from the painful experiences that are all too common in gay Christian life—from familial rejection and weaponized Christianity to ambivalence and doubt. Weaving her own story with resources, prayers, and practical actions that can help gay people trust that God loves them, Tushnet renews our understandings of kinship, friendship, celibacy and unmarried life, ordered love, personal integrity, solidarity with the marginalized, obedience, surrender, sanctification, and hope. This book is primarily for gay Christians, but it also offers a window into their experiences and needs that will make it useful for anyone in pastoral care or who wants to be a better friend to the gay people they know.
Lynne Huffer's ambitious inquiry redresses the rift between feminist and queer theory, traversing the space of a new, post-moral sexual ethics that includes pleasure, desire, connection, and betrayal. She begins by balancing queer theorists' politics of sexual freedoms with a moralizing feminist politics that views sexuality as harm. Drawing on the best insights from both traditions, she builds an ethics centered on eros, following Michel Foucault's ethics as a practice of freedom and Luce Irigaray's lyrical articulation of an ethics of sexual difference. Through this theoretical lens, Huffer examines everyday experiences of ethical connection and failure connected to sex, including queer sexual practices, sodomy laws, interracial love, pornography, and work-life balance. Her approach complicates sexual identities while challenging the epistemological foundations of subjectivity. She rethinks ethics "beyond good and evil" without underestimating, as some queer theorists have done, the persistence of what Foucault calls the "catastrophe" of morality. Elaborating a thinking-feeling ethics of the other, Huffer encourages contemporary intellectuals to reshape sexual morality from within, defining an ethical space that is both poetically suggestive and politically relevant, both conceptually daring and grounded in common sexual experience.
Michael Warner, one of our most brilliant social critics, argues that gay marriage and other moves toward normalcy are bad not just for the gays but for everyone. In place of sexual status quo, Warner offers a vision of true sexual autonomy that will forever change the way we think about sex, shame, and identity.
This study articulates the distinctive moral character of the Afro-American women's community. Beginning with a reconstructive history of the Afro-American woman's situation in America, the work next traces the emergence of the Black woman's literary tradition and explains its importance in expressing the moral wisdom of Black women. The life and work of Zora Neale Hurston is examined in detail for her unique contributions to the moral tradition of the Afro-American woman. A final chapter initiates a promising exchange between the works of Hurston and those of Howard Thurman and Martin Luther King, Jr. A pioneering and multi-dimensional work, 'Black Womanist Ethics' is at once a study in ethics, gender, and race.
An unconventional history of homosexuality We all remember Oscar Wilde, but who speaks for Bosie? What about those ‘bad gays’ whose unexemplary lives reveal more than we might expect? Many popular histories seek to establish homosexual heroes, pioneers, and martyrs but, as Huw Lemmey and Ben Miller argue, the past is filled with queer people whose sexualities and dastardly deeds have been overlooked despite their being informative and instructive. Based on the hugely popular podcast series of the same name, Bad Gays asks what we can learn about LGBTQ+ history, sexuality and identity through its villains, failures, and baddies. With characters such as the Emperor Hadrian, anthropologist Margaret Mead and notorious gangster Ronnie Kray, the authors tell the story of how the figure of the white gay man was born, and how he failed. They examine a cast of kings, fascist thugs, artists and debauched bon viveurs. Imperial-era figures Lawrence of Arabia and Roger Casement get a look-in, as do FBI boss J. Edgar Hoover, lawyer Roy Cohn, and architect Philip Johnson. Together these amazing life stories expand and challenge mainstream assumptions about sexual identity: showing that homosexuality itself was an idea that emerged in the nineteenth century, one central to major historical events. Bad Gays is a passionate argument for rethinking gay politics beyond questions of identity, compelling readers to search for solidarity across boundaries.