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In a highly original and interdisciplinary work bridging French and Francophone studies, cultural studies, media studies, and gender and sexuality studies, Luis Navarro-Ayala examines the transnational queer body as a physical and symbolic entity intrinsically connected with space. Through a transcultural and intersectional approach to bodily representations, socioeconomic conditions, and postcolonial politics, Navarro-Ayala analyzes queerness and Frenchness in narratives from North Africa and Latin America, revealing that Frenchness is coded to represent a sexually deviant “Other.” France and Frenchness, in two distinct regions of the global South, have come to represent an imagined queer space enabling sexual exploration, even in social conditions that would have otherwise prevented queer agency.
My dissertation proposes a new queer transcultural perspective of "Frenchness" as it is conceived in Latin America and North Africa. This concept plays a noteworthy role in the formation of queer identities from both of these so-called "marginal" geographic areas, whether it is represented as a cultural influence or personified by characters who travel abroad. Using the framework of Queer Studies, Semiotics, and Transculturalism, I analyze queer subjects who navigate transcultural spaces and experience cross-cultural encounters in seven works: José González Castillo's Los Invertidos (Argentina), Alfonso Hernández-Catá's El ángel de Sodoma (Cuba/Spain), André Gide's L'immoraliste (France), Mohamed Choukri's Le pain nu (Morocco), and Rachid O.'s narratives Chocolat chaud, Ce qui reste, and L'enfant ébloui (Morocco). In the Latin American context, the trope of exclusion is associated with "Frenchness" as sexually deviant and thus undesirable. Yuri Lotman's semiosphere reveals the ways in which national culture organizes boundaries to exclude or include un/wanted individuals--and, more specifically, queer subjects. In the North African context, the predominantly masculine public space facilitates cross-cultural encounters with French men, allowing a controversial bond to form between the privileged European tourist and local impoverished boys. My project uses Homi Bhabha's cultures of survival and mimicry, as well as Marcel Mauss's gift exchange relationships, to show how social conditions prevent or allow the younger participants in these exchanges to develop sexual agency and sites of resistance to global economic power structures. Finally, my project explores the homosexual agency and subject formation of a young protagonist thanks to French media in Morocco. It analyzes the affective attachment and sensorial connection to French television broadcasts developed by an adolescent who manages to turn public space into a realm of intimacy. Ultimately, the character transforms his attraction for racial difference into a source of postcolonial subversion and forges a new transcultural identity.
Discusses how theories of queer performativity, as articulated within the US Academy, are unable to capture the whole of Latino American queer subjectivity and experience. The Avowal of Difference explores the potentialities and limitations that queer theory offers in the context of Latino American texts and subjects. Ben. Sifuentes-Jáuregui contrasts Latino American sexual genealogies with the Anglo-European “coming out” narrative—and interrogates the centrality of the “coming out” story as the regulating metaphor for gay, lesbian, or queer identities. In its place, the book looks at other strategies—from silence to circumlocution, from disavowal to indifference—to theorize queer subject formation in a Latino American cultural context. The analysis of texts by José Lezama Lima, Luis Zapata, Manuel Puig, Severo Sarduy, Junot Díaz, and others offers a comparative approach to understanding how queer sexualities are shaped and written in other cultural contexts. “The Avowal of Difference is a delightful critical encounter between queer criticism and Latino American literature and culture. I wish I had written it myself.” — Ramón E. Soto-Crespo, author of Mainland Passage: The Cultural Anomaly of Puerto Rico
"Author continues his work on gay studies by questioning the makeup of the canon and the occlusion of the queering rhetoric. Includes essays on homoerotic writing by Chicano authors, lesbian desire in representations of Evita, feminine pornography in Latin America, and the crisis of masculinity in Argentine fiction. Very well researched; theoretically sound and provocative. Required reading in queer studies. See also HLAS 48:5657 and item #bi 97002052# by the same author"--Handbook of Latin American Studies, v. 58.
Rethinking mestizaje and how it functions as an epistemology of colonialism in diverse sites from Aztlán to Manila, and across a range of cultural materials
In this book, Meenakshi Gigi Durham outlines and advances a progressive feminist framework for digital ethics in the technosexual landscape, exploring the complex and evolving interrelationships between sex and tech. Today we live in a “sexscape,” a globalized assemblage of media, transnational capital, sexual practices, and identities. Sexuality suffuses the contemporary media-saturated environment; we engage with sex via cellphone apps and airport TVs, billboards and Jumbotron screens. Our techniques of sexual representation and body transformation — from sexting to plastic surgeries — occur in relation to our deep and complex engagements with mediated images of desire. These technosexual interactions hold the promise of sexual liberation and boldly imaginative pleasures. But in the machinic suturing of technologies with bodies, the politics of race, class, gender, and nation continue to matter. Paying acute attention to media’s relationship to the politics of location, social hierarchies, and regulatory schemas, the author mounts a lucid and passionate argument for an ethics of technosex invested in the analysis of power.
What does it mean to queer a concept? If queerness is a notion that implies a destabilization of the normativity of the body, then all cultural systems contain zones of discomfort relevant to queer studies. What then might we make of such zones when the use of the term queer itself has transcended the fields of sex and gender, becoming a metaphor for addressing such cultural phenomena as hybridization, resignification, and subversion? Further still, what should we make of it when so many people are reluctant to use the term queer, because they view it as theoretical colonialism, or a concept that loses its specificity when applied to a culture that signifies and uses the body differently? Translating the Queer focuses on the dissemination of queer knowledge, concepts, and representations throughout Latin America, a migration that has been accompanied by concomitant processes of translation, adaptation, and epistemological resistance.
Examines the intersections of “Latino,” “queer,” and “American,” to illustrate how the categories of class, race, gender, sexuality, and ethnicity are directly entangled with issues of citizenship and belonging. María-Amelia Viteri explores the multiple unfixed meanings that the term “Latino” takes on as this category is reappropriated and translated by LGBT “Latinos” in Washington, DC, San Salvador, and Quito. Using an anthropology-based, interdisciplinary approach, she exposes the creative ways in which migrants—including herself—subvert traditional readings based on country of origin, skin color, language, and immigrant status. A critical look at the multiple ways migrants view what it means to be American, Latino, and/or queer provides fertile ground for theoretical, methodological, and political debates on the importance of a queer transnational and immigration framework when analyzing citizenship and belonging. Desbordes (un/doing, overflowing borders) ethnographically addresses the limits and constraints of current paradigms within which sexuality and gender have been commonly analyzed as they intersect with race, class, ethnicity, immigration status, and citizenship. This book uses the concept of “queerness” as an analytical tool to problematize the notion of a seamless relationship between identity and practice. “A sophisticated ethnographer and linguistic anthropologist, Viteri provides a rich analysis of heretofore understudied populations. This is a pioneering study.” — Lawrence La Fountain-Stokes, author of Queer Ricans: Cultures and Sexualities in the Diaspora
From its sweaty beats to the pulsating music on the streets, Latin/o America is perceived in the United States as the land of heat, the toy store for Western sex. It is the territory of magical fantasy and of revolutionary threat, where topography is the travel guide of desire, directing imperial voyeurs to the exhibition of the flesh. Jose Quiroga flips the stereotype upside down: he shows how Latin/o American lesbians and gay men have consistently eschewed notions of sexual identity for a politics of intervention. In Tropics of Desire, Quiroga reads hesitant Mexican poets as sex-positive voices, he questions how outing and identity politics can fall prey to the manipulations of the state, and explores how invisibility has been used as a tactical tool in opposition to the universal imperative to come out. Drawing on diverse cultural examples such as the performance of bolero and salsa, film, literature, and correspondence, and influenced by masters like Roland Barthes, Walter Benjamin and a rich tradition of Latin American stylists, Quiroga argues for a politics that denies biological determinism and cannibalizes cultural stereotypes for the sake of political action.
This book aims to reflect on how to translate “queer” in the context of Latin America. Queer theory is becoming consolidated on an international scale as an effort to understand dissident bodies and their inventions. But how can we utilize such a rich body of literature and proposals without merely applying in the Global South what has been formulated in the Global North? Through meetings between dissident bodies in the Global South, the book suggests that the theoretical-poetic inventions formulated in this part of the world cannot be forgotten and proposes a discussion on how to approach queer theory from a decolonial point of view. There is still only a scant body of literature that systematizes and approaches these questions from a Latin American point of view; or, to use the term that gives this book its name, the “tropics.” The book points out the necessity of staying aware of the connections between western modernity and colonial practices. The book therefore invites us to pass through borders, to question limits, and to allow ourselves to be affected by Others, a fundamental exercise in the context of social inequality as drastic as that in which the majority of the population live in Latin America and in the Global South in general. Theories, like bodies, travel; in being translated, they transform themselves. The movements and the bending of bodies and theories are disturbing and subversive. Queer in the Tropics arises from these translations, from this bending, and from these subversions.