A homophobic Jamaican man might well have grown up surrounded by churches colonialism set up, whose rhetoric – quoting from Leviticus – demands the killing of gay people, yet a huge chasm exists between the way the new Britain sees itself and how homosexuality is anathema to some religious ethnic minorities. David Cameron would have us believe homophobia is un-British, commenting two years ago, ‘A genuinely liberal country… believes in… equal rights, regardless of race, sex or sexuality’; proposing equal marriage, his government basks in the glow of this newfound liberalism, as dancehall artists such as Beenie Man and Buju Banton are turned away from concerts. Yet the Christianity that demands Jamaican gay people be killed is not native to the Caribbean – a white British Empire brought it there. When their homophobia is called intolerant, Caribbeans residing here are told to integrate, to be more British. ‘Surely,’ some of them might say, ‘we are?’
“This book is an imagining.” So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies.
The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few.
Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms.
Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.
This is a very difficult question.
We as a blog have decided to center queer Latinidad on the most marginalized among us (undocumented, trans*, women, black, indigenous, non-monosexual, non-binary, gender nonconforming, femme identified, and everyone at the intersections of all these axes of oppression.)
That said, when addressing racism, we will always center the conversation on those who cannot (under no circumstance) ever be racialized as white.
So are white Latin@s POC? Short answer: No. BUT Long answer: Sometimes.
White, white-passing, and light-skinned Latin@s walk the world with the privilege to (under most circumstances) avoid anti-black and anti-indigenous racism. This does not mean, however, they do not experience discrimination based on their culture, language, surname, etc.
Sin embargo, this is NOT racism — necessarily. In most cases, it’s xenophobia and anglocentrism that intersects with indirect racism.
However, we are very hesitant to identity police. If you are a light-skinned/white/white passing Latin@, you can identify as a person of color. BUT — and this is IMPORTANTÍSIMO — you need to realize that you take up space in ways that black and indigenous Latin@s cannot.
You can see yourself in Latin@ media with greater ease. You are considered more beautiful than your darker peers. You will be hired for a job before your indigenous/black Latin@ peers. This is the truth.
Being a white Latin@ therefore gives you two options: contribute to marginalization of your herman@s who are not white, or use your privilege to challenge it.
The choice is ultimately up to you.
August chub rub
fucking summer is upon us, the season of sweaty chub rub, how many pairs of pants will my thighs render inappropriate for the office, i have a zit on my inner thigh already and it HURTS SO BAD.
Deodorant on the inner things changed my lyfe! Fuk chaffin