Recently in Tracking Topics Category

Topic - Queer Youth

Benilde-St. Margaret censors student anti-homophobia editor


The editors of the Knight Errant knew things were going to get a little hot when their latest issue dropped last Thursday.The student newspaper at the St. Louis Park Catholic school Benilde-St. Margaret was going to include a staff editorial condemning the Archdioceses' anti-gay-marriage DVD mailing.

On top of that, the issue would include an essay by senior Sean Simonson about his own recent experience coming out as gay at Benilde-St. Margaret.

Editors warned the administration, who didn't stop the publication. The papers were delivered to the school and the website went live Thursday. But by Saturday, school principal Sue Skinner had ordered the two contentious pieces removed.

The Knight Errant is pretty highly regarded among high school papers. On Saturday, when the stories were taken down, the paper's faculty adviser and editors were in Kansas City accepting an award at the National High School Journalism Convention, the paper's third national award in three years.

Skinner explained the removal of the articles in a short statement on the paper's website.

"This particular discussion is not appropriate because the level of intensity has created an unsafe environment for students. As importantly, the articles and ensuing online postings have created confusion about Church teaching."

Some of the paper's staffers aren't taking the censorship lying down. Bernardo Vigil, the arts and entertainment editor, started contacting other news outlets as soon as he learned of the article's disappearance down the memory hole.

Vigil spoke to City Pages this morning after getting kicked out of class for wearing duct tape across his mouth with the word "Censorship" written across it. He said other paper staffers are wearing rainbow clothing in protest.

"The people who said it was inappropriate for us to publish these stories are the same people who are perpetuating an atmosphere of homophobia on campus, so caving to the calls for censorship is basically showing solidarity with the view that homophobia is okay," Vigil said. "The articles need to go back online."

* Dennett, Daniel Clement. "Where Am I?" Brainstorms Philosophical Essays on Mind and Psychology. Cambridge, Mass. [u.a.: MIT, 2000. Print.

Where am I? What Daniel Dennett theorizes here is a seemingly simple question. He uses a fictional first person story to thoroughly make problematic our understanding of objective experiences and realities. In his story, he tells us that his brain has been put in and sustained by a vat, and by means of advanced technology, the "connections" between the brain and his body are maintained. This allows him to function "normally", save for the fact that his brain is no longer within his body. He spends a great deal of time pondering on the significance of this.

brain in vat

Where is he? Is "he", the I that is so easily bestowed upon us, in the nutrient-filled vat? There was no way for him to "see" himself as the brain in the vat, as all of experiences are mediated through his body, and interpreted in his brain. How does he know what "here" means? To him, this means that there are fundemental problems with how we orientate ourselves in the world.

I was doomed by sheer force of mental habit to thinking systematically false indexical thoughts, or where a person is (and hence where his thoughts are tokened for purposes of semantic analysis) is not necessarily where his brain, the physical seat of his soul, resides.

He goes so far as to name the different aspects of himself: Yorick is his brain, Hamlet is his body, and "he", the "I", is Dennett to work through philosophical problems he postulates with his experience. The story continues further to make even more problematic his situation, where by his body is no longer functioning and his mind is connected to a completely new one, and even further to point of having a "spare" brain.

At what point are we "real"? Of what value are "objective" claims if there is no true way to "prove" anything?

* Bent. Dir. Sean Mathias. Perf. Clive Owen and Lothaire Bluteau. MGM, 1997. Web.

This is a scene from the film adapted from the play of the same name, Bent (1997). Max, played by Clive Owen, is gay and as such is sent to Dachau concentration camp under the Nazi regime. He tries to deny he is gay and gets a yellow label (the one for Jews) instead of pink (the one for gays). In camp he falls in love with his fellow prisoner Horst, played by Lothaire Bluteau, who wears his pink label with pride.

The Nazi regime, through its false convictions and manipulations, destroys the lives of thousands of people. This is a very "real" thing that happened, and I find no value in denying it. The experience shown in this clip illustrates the possibilities for destruction of selves by the concentration camp, but also the capacity for "real", physical, intimacy, without actually touching...anything. The imagined experience overtook the material one, showing the ability of our mind, to alter or perception of space and time. What is real in this instance? The orgasm they experience? The guards possibly off to the side watching? The piles of corpses not shown in the image?

* Haraway, Donna. "Situated Knowledges." Subdomain Index. Web. .

This annotated bibliography concludes with Donna Haraway's seminal piece "Situated Knowledges".

Through her piece, she discusses the disembodied "I", and the value of acknowledging only partial perspective. Is politically and scientifically motivating the notion of interconnectedness and value across racial, gender, ability, education, religious, etc lines.

As creatures, we are born without choice onto this world, and with this birth, imparted onto us is the I. The idea of I as separate from the non-I is cemented as we become "civilized". By queering and critically analyzing our relationships between each other, the "natural", "nonnatural", "contaminated", "human", and "nonhuman", we can challenge the very structures that perpetuate undemocratic practices, institutions, sciences that privilege capital (and social signifies of it), while marginalizing others. What is left? A sense of wholeness, belonging, and a commitment to community building.

"It Gets Better" video from Twin Cities Terrors Men's Roller Derby

I am proud to call these guys my friends. You guys are so great.

Topic - Queer Youth

We need better shelters for queer and trans youth

Annotated Bibliography #3 Queering Intimacy

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In this final annotated bibliography for queering intimacy I wanted to relate it to my personal life as close as I possibly could. I chose a couple articles that discuss more in depth the initial reactions of a parent coming out and the reactions of the children later at various ages. I found both of my academic sources via JSTOR. I have been using JStor quite a bit most recently for a paper that I am doing on Transgenderism and the Representation of the Body. I found Abigail Garner's book and website "Families Like Mine: Children of Gay Parents Tell It Like It Is" by searching "children of gay and lesbian parents".

Child Development (Children of Lesbian and Gay Parents)
Vol. 63, No. 5 (Oct., 1992), pp. 1025-1042
Published by: Blackwell Publishing on behalf of the Society for Research in Child Development

The article "examine(s) evidence from the social sciences regarding the personal and social development of children with gay and lesbian parents" (1025).

**Estimates of the numbers of children of gay or lesbian parents (although difficult to obtain accurate numbers because of fear of safety, loss of child custody, etc.) : between 6 and 14 million
**Estimates of lesbian mothers: between 1 and 5 million
**Estimates of gay fathers: between 1 and 3 million
There has been little research on the children of gay and lesbian families. In fact there are only two major research studies that have been performed in the US. The author's go on to say that, "Although both lesbians and gay men may become parents in any of a variety of ways, the preponderance of research to date has focused on children who were born in the context of heterosexual marriages, whose parents divorced, and whose mothers have identified themselves as lesbians. Some research is available on children who have been born in the context of heterosexual relationships and whose fathers have identified themselves as gay" (1029). The article continues with these two prominent studies in mind discussing gender identity, sexual identity, gender role behavior, sex role behavior, and sexual orientation.

Family Relations (Gay's and Lesbians' Families-of-Origin: A Social-Cognitive-Behavioral Model of Adjustment)
Vol. 45, No. 4 (Oct., 1996), pp. 397-403
Published by: National Council on Family Relations

I chose this article because it discusses the many effects on the family when a family member comes out. This was important to me because my younger brother handled my dad's homosexuality in a much, much different way than I did. The article discusses the idea of having the "burden of knowing". This burden is created when a family member discloses their homosexuality before the rest of the family. The author"s state that the family member who is withholding information from the rest of the family , "has the responsibility to tell (behavior) other family members, sometimes it means he or she is responsible for making sure that other family members do not find out, and sometimes the role prescription (intrapersonal cognitive schema) for the knower is ambiguous, potentially creating anxiety (intrapersonal emotion) for him or her" (398). The article goes further by discussing reactions of the family as a whole and its outcome. The author's state, "...a broad model of family members' responses to disclosure by a gay or lesbian family member. This model suggests that family members' reactions are dependent on three components: (a) the
values (intrapersonal) concerning homosexuality held by the family members to whom disclosure is made; (b) the effect that these values have on the relationship (cognitions, emotions, behaviors) between the gay member and other family members; and (c) the conflict resolution mechanisms (behavioral repertoire-communication and problem solving skills) available to family members,with the most significant component being the ability to reconcile values that family members hold concerning homosexuality with the reality of having a gay or lesbian...(family member)" (399).
gay lesbian family of origin.gif The article concludes by saying that the coming out process effects the family unit as a whole; and the reactions of the initial coming out can perpetuate for years based upon differing variables.

Families Like Mine

This website is actually endorsing Abigail Garner's book "Families Like Mine: Children of Gay Parents Tell It Like It Is". families like mine.jpg
Much like the book, the site delves into various thoughts, questions, and feelings of the children of GLBT parents. There is advice, question and answer section, info about the book and author, and various resources. I thought this section was particularly interesting:

* How did you come to terms with your dad being gay?
* What are the odds that children with gay or lesbian parents will grow up to identify as gay or lesbian themselves?
* Isn't it confusing and complicated for a young child to have two moms or two dads?
* Isn't it easier for you to just say "queer" instead of LGBT?
* What is an "intentional family"?
* Are you a lesbian?
* Are you advocating parenthood for all LGBT people?
* You talk a lot about your difficulties as a teenager with a gay dad. What could have made those years easier for you?
* Where can I find resources for my family?

These answers are specifiaclly geared toward the children. There also an advice section for gay parents as well which include:

* How do I come out to my kids? Should I come out? When should I come out?
You are not alone in feeling lost about this issue. See the archives on this topic. I am asked so much, I devoted an entire chapter to it in Families Like Mine.
* How will having gay parents affect my children?
Kids are individuals and since I don't personally know yours, it's not fair for me to say. Again: read the archives and read other people's comments for additional perspectives. My book will give you a broad overview of how adult kids think they were affected by having gay parents.
* What about my children's sexual orientation?
A hot-button issue for us all. The last two chapters of Families Like Mine are all about this. The short answer is some turn out queer, some turn out heterosexual. It is their process in "coming out" either way that is notably different from kids with straight parents.

I want to highlight three organizations with three videos found on youtube. I linked their websites here again, and will let the videos speak for themselves. Obviously this annotated bibliography is incomplete, however I honestly can't say much more than what shown.

Trailer for "Toilet Training"

Sylvia Rivera Law Project, also sharing physical space with QEJ.

Trailer for "Toilet Training" by SRLP

"Liberating Gender and Sexuality"

US Social Forum 2007: Southerners on New Ground

Just watch. Very Important, and at the heart of what QEJ also stands for. SONG is a strong ally organization of QEJ with similar aims.

FIERCE @ USSF Social Forum2010: Trans and Queer People Movement Assembly

Another strong ally of QEJ is FIERCE. This video literally made me cry. Just a little. Is it just that it's finals week and 3:30am, or is this just powerful?

waaaay late: annotated bib (kinda): QEJ

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The latest post under the events tab on is an overview of accomplishments and the past year as well as plans moving forward in 2011. I will not fully summarize here it as it is very short and you can easily read it for yourself if at all interested (first post under the events tab on Among the news is that Kenyon Farrow has stepped down from the executive director position. I had the opportunity to meet Kenyon and other staff from QEJ this past May in New York City as part of the U of MN's leadership year trip, and also saw him deliver the final keynote address at the Minnesota Out! Campus Conference about a month ago. He gave a very touching speech, and I just want to briefly try to touch on a few key points I was able to jot down as notes as they shed light on partial reasons why he may have left:

He opened by speaking to the recent media coverage of youth suicides that we are all too familiar with this semester by trying to explain how people deal with this when we are not shocked and when we know all too well that this is nothing new. Shortly after, another young queer male activist whom he viewed as having a lot of potential ended his own life, posting his last words onto facebook and carrying though before anyone could reach him. Reflecting on certain reasons why he perhaps was not a strong as mentor as he may have been, he explained that he did not want to appear to be making advances as an older queer male. That sexuality can be read especially between intergenerational relationships of queer men is a constructed barrier that in this case played a part in Kenyon's hesitation to engage as a mentor/friend.

He reflected openly and honestly about his current role as Executive Director of QEJ, and says that during his time in the position that he has become a worse friend, son, brother, and partner. While there is so much to accomplish and so many urgent pressing issues of today, in light of his friends death and simply being too busy to slow down and take care of yourself and loved ones calls for a fundamental change in how he wishes to engage. I wish I had more notes on his exact final words, but essentially he urges us to prioritize the people in our lives and highlights both personal care and care of our community as central to whatever radical agenda we face. I cried. Anyone else who was there (Remy...?) remember anything else?

Further research and interests for me is to try and follow where Kenyon goes, and also to seek out resources addressing healing resources accessible for low-income/queer/immigrant groups. I do think there is space to prioritize wellbeing and health as central goals for any movement or activist work, and burn out doesn't do anyone any good.

SOURCE #2: "Taking Freedom Home" released by the Welfare Warriors

Posted Nov 9th, 2010 to under the "news" tab

The following video has just been released, and you can read all about it here, and watch the video posted below. It's about 30 min, and chronicles 2 years of the Welfare Warriors Collaborative, a project of QEJ. Important areas of focus are access to medical care that are glbtgnc (QEJ uses this acronym, adding 'gender non-conforming') competent, housing issues, any counseling including addiction, and brutality and harassment at the hands of law enforcement. Below I will list links to QEJ's collaborators and allies that aide their work or have a common vision. Because of the scope of what QEJ aims to do, I thought it might be most beneficial to provide these as a resource on this post.

Okay... I cannot embed the clip apparently. But there is a link from the page listed at the beginning of this post. Sorry.

Audre Lorde Project:


Critical Resistance:


Silvia Rivera Law Project:


All of these are listed at the end of this video, and there is a TON to investigate. Most are focused on queer people of color, immigrants, economic justice, and dismantling the Prison Industrial Complex and police violence as central and inseparable in theory and practice to their work. They are all inspiring to say the least.

SOURCE #3: Dean Spade and "Trickle-Up Social Justice"

This is a short 5 min clip explaining how and why it makes sense, politically/legally and otherwise, to center the least advantaged and most marginalized as a priority. There is a longer version of this lecture, which I think can be located on the . I was first introduced to Dean Spade during the "Feminist Debates" spring 2010 class I took with Sara and have watched this a few times in the past. He is one of the founders of the Silvia Rivera Law Project (SRLP) which focuses on trangender law and provides legal services, and now share physical space with QEJ as well as FIERCE. He is amazing, and I am glad to introduce him to those who may not have had the opportunity. Enjoy!

A bigger piece that also contains the above 5 min clip within it if you are interested that I highly recommend from a lecture at Barnard College entitled "Trans Politics on a Neoliberal Landscape" delivered Feb 9th, 2009.

Dean Spade from BCRW Videos on Vimeo.

Tracking Term/Bib. #3

Tracking Topic #3

Source #1Carle, Caitlin. (2006). Cherrie Moraga & "The Welder".

I understand that 'wiki' sources are not always accepted because they may be lacking in accuracy; but I looked over this page and everything seemed to be reasonable and informational. I was just clicking around online, trying to find Cherrie Moraga information I hadn't already looked at, and I came upon this site. I was drawn into this site because of the italicized quote at the top:

"Sometimes a breakdown can be the beginning of a kind of breakthrough, a way of living in advance through a trauma that prepares you for a future of radical transformation."

And the great black and white picture of Cherrie below this quote. So I read on...
As in most of the sources I found about Cherrie, most describe her as a "mixed-race Chicana lesbian" who have helped and moved other for decades through her leadership and movements in writing about identity. Identity is relatable as someone else in our course is tracking that topic.

Cherrie was born in 1952 to a white (Irish) father and a Mexican mother. Cherrie's writing has a lot to do with her mother - as she noticed growing up that her mother seemed lonely and unhappy with her marriage. This article also says that her mother refused to teach her and her siblings Spanish, in a way to Americanize them - I'm not sure if this is true? I hadn't read this in any other article I've read about Cherrie, and plan on digging further into finding the answer. This disidentification with her ethnicity/identity is said to have helped her develop such confessional writings.

The article then goes on to explain on family dynamics, father, mother, and identity are all themes that can be found in her writing. The very end of the article lists numerous awards Cherrie has received, and then lists multiple sights and related sources. Here are two books of Cherrie's that the article recommends reading:

Moraga, Cherríe & Anzaldua, Gloria. This Bridge Called My Back. New York: Kitchen Table, 1983.

Moraga, Cherríe. Loving in the War Years. New York: South End Press, 1983.

Source #2Gilley, Amy. (2002). Moraga, Cherrie (1952).

In some support from the last article, this article as well hints to language and identity. "Moraga claims that she lacked knowledge and language to express herself as a Chicana until she came out as a lesbian."Early on she found that mostly only white women were represented in lesbian writings. Within the women's movement she found racism and oppression. I was surprised to find that in 1984 the Minneapolis women's theater preformed Cherrie's drama "Giving Up the Ghost". Her aim was to "break the silences surrounding women's sexuality, Chinaca oppression, and lesbian invisibility."

At the bottom of the page, there are many links to other related topics and entries.

Source #3Doyle, Mar. (2004). Self-Validation and Social Acceptance.

This journal breaks down Cherrie Moraga's "Breakdown of the Bicultural Mind". The author says in this particular writing of Cherrie's reinforces that one must validate themselves before one can be supported and confirmed by others. The author claims that Moraga learned that she must "define herself by her own measures, rather than by the opinions and statistics of those around her."

The author leaves us with this additional link:

This concludes my final tracking topic of Cherrie Moraga

Annotated Bib #3

For my third Annotated Bibliography I would like to start of with my side reading about "Male Homosexuality in Modern Japan" by Mark J McLelland, especially on the topic of "Beautiful Boys in Women's Comic". I have to admit that I have a hard time reading this article, not that it is very shakespear-ish but I have hard time thinking about what is being brought up.


He start of by mentioning about women's sexuality, that women in Japan are taught that their gender destines them for motherhood and women who reject this association are not considered respectable. Besides he also mentioned that the Japanese media are on the offensive against young women's expression of sexuality. Even though there was movement of women's liberation which happens in early 1970-s but nothing much was gained from such movement until today. He argues that this is due to the manipulation of the media, that when male discourse attempts to contain feminist challenge, of reducing the argument of 'sexual' or dismissing the women activists as overly emotional and hysterical. Furthermore she also mentioned that a Japanese feminist have brought up that women in Japan still lacked a language or a discourse in which they could articulate their own sexual needs and desires publicly. He also mentioned about the heterosexual manga, the erotic manga, whereby women is usually victimized and the men are usually the aggressive sexual animal. And this is very much different from the shonen'ai fiction which is the homosexual manga whereby men are portrayed to be effeminate, long limbs, long hair and beautiful. Besides, the ending of shonen'ai is different from their heterosexual manga where by the ending is usually tragic because of the cruel and intrusive demands of an uncompromising outside world, the norm.

He started to dig into the shonen'ai fiction by bringing up the fact that the genre is usually characterizes by its anto-reaism whereby the stories are usually set in an ill-defined 'other' places like Europe or America. In addition the story also take place in a pre-political, existing in a world untouched by sexual or gender politics, whereby the men who are in the comic does not have to search for their identity of whom they love. But while I was reading this I felt weird about the phenomenon as it seems like the creation of the homoerotic fiction is for the pleasure of the heterosexual desire, like the shonen'ai fiction is targeting the women reader while the rezubian fiction which is describing women who had sex with women for the gratification of male gaze. It's like heteronormative lens being pun through a homonormative lense. The reverse of what we usually talked about. I am also interested and confused by how queer the society of Japan is when she brought up the practice of rezupurei (lesbian play) which refers not to two women but to a biological women and a cross-dressed man, or to two cross-dressed men engaged in a sexual interaction. It is interesting to see how gender and sexuality is queered in the Japanese society in terms of their sexual practice and manga whereby the society is so constrict with the definition of sex and gender.

It Gets Better in Malaysia
I have come across a recent launch of it gets better campaign or making of short films.
She is the first to make the video and inspired the "It Gets Better in Malaysia" project. And of course her making of the video is also inspired by Dan Savage's It Gets Better Project.

When Hainan meets Teochew
I have also stumble upon a movie which is going to be release

And this particular teaser I think is good subject for us to queer about...

Especially when she said that seeing people like us being in a relationship is kind of repulsive. Well the director also mentioned that this is supposed to be an unromantic comedy or quote "anti-romantic comedy"

Well the video below I just think it is funny and hopefully will help everyone of you who are stressed up in study to unwind or put a smile on you guy... I hope the humor works... :)

The following exercise traces lines of assemblage, (queer) time, and queer/ing pedagogy, and balances with them stakes of queer/trans life and death.

So, in case you haven't heard, the University of Minnesota Gay, Lesbian, Bisexual, Transgender, and Ally Programs Office will soon be receiving a copy of the film Reteaching Gender and Sexuality and in spring 2011 hopes to bring this awesome group to our campus for a screening event.

Have you watched the preview yet?

Reteaching Gender and Sexuality from PUT THIS ON THE MAP on Vimeo.

In summary: Reteaching Gender and Sexuality, by and for young people from its inception, illuminates some of the wonderful diversity of queer and trans youth lives in ways that help viewers get the gears turning to rethink identity, power, and oppression. The Seattle area-based group [Put this on the {Map}] urges people to think big-- way beyond bullies --and work through making change simultaneously at the levels of systems and deep-seated beliefs. Hope so directed is an important thread for this (and further, my continuing) venture into assemblage theory and Puar's writing, which draws together texts all published online this November.

I'm definitely excited to see the full (34-minute) documentary ASAP. The statements in the preview, even the more I watch it, appear for the most part exactly to the point and really resonate for me. In fact, I think they put out a lot of the same messages that I also try to get through in my teaching and trainings-- which makes me all the more interested in how this group, their movie, and their work in Seattle /nationwide happen. My favorite lines include "The very concept of coming out is an old, sad idea." That kind of humor, in one succinct sentence, shows exactly the kind of bravery I want to embody in all that I do.

I was fortunate to discover Reteaching Gender and Sexuality right when it came online, through... twitter! I can no longer remember who would have tweeted it first, as within the first two days following it was circulated by most of my friends and professional connections via twitter, email, Facebook, and pretty much every network I am connected to or regularly access. I was home solo with my pets when I first watched the video and, forgetting to immediately chat about it with my sweetheart, received it the next day as a forwarded email from her work listserv (the GLBTA Programs Office). Before I got her email though, I had also rewatched the video and sent it to two of her bosses recommending they buy it, leaving a tab up on my laptop to watch together later. I heard back from the GLBTA Programs Office that they had all watched the clip in their weekly staff meeting and were already on top of ordering a copy and arranging an event. I love all the ways this process makes me ponder queer time, GLBTA community, and queering pedagogy.

The recent online teach-in on queer suicide from journal Social Text provides multiple interesting reads beside the work of Put this on the {Map}. I am particularly interested in the contributions of Ann Pellegrini and, of course, Jasbir Puar. Both (and the whole module) were introduced to me by Ava, and both help me with continuing to shed light on many complex feelings about the current shiftings of queer politics.

"Making It Better in the Classroom: Pedagogical Reflections" is rather self-explanatory in its focus, so I'll cut to the important details. First, I am really digging Pellegrini's aim in teaching her class "Religion, Sexuality, and American Public Life" at NYU. It incorporates many key tidbits from Reteaching Gender and Sexuality, as reflected when she writes things such as, "I want students to understand just how cramped the frame of tolerance is as a way of making room for social difference, not just for "being" different in public life, but for "doing" difference." Pushing even more, she later reminds us of the importance of context in thinking pedagogically. Just as my words vary from university classroom to cafe to board meeting, she explains that "What we would argue before a judge, as we make our pitch to and through legal tradition and precedent, is not the same as what we might be able to dare in a different forum, in debates within a particular religious community, say, or over dinner tables with family members or friends." I like to think I'm always keeping these processes in mind, but there's also a lot to be said for repetition helping my own learning.

I don't want to overquote, so I am lastly struck by her insightful comments on designing coursework,

I need assignments that give them a chance simultaneously (1) to analyze the way mediatized grids of intelligibility shape what we can say, know, or experience as "true" and (2) work within and even push up against these frames in the course of taking a position in a public debate.

Thus Pellegrini's reflections end meditating on the coincidence of the launch of It Gets Better with the midterm assignment in her class, which led to about one third of the class making their own It Gets Better videos. She closes on the important impact of taking risks while teaching on messy and beautiful truths, citing something like failure in her own attempt at an It Gets Better vid as an example for the class. Perhaps over winter break I can check out their Youtube channel to see what kind of responses the assignment received. This piece makes me feel kind of warm, fuzzy, and optimistic about my educational hopes and dreams.

"Ecologies of Sex, Sensation, and Slow Death", on the other hand, puts me in a completely different place. Reading Puar is (becoming) a bit like going into a trance. I get kind of uhh...


In short, Puar discusses a wide manner of things that get lost in the reductive namings of queer suicides. She brings up arguments particularly related to the recent press release from Rutgers group Queering the Air. More than just highlighting exclusion as surprising, Puar moves to show us that this violence is always already happening in some way. She also brings up inquiries that have been quite popular in class during our finer It Gets Better moments-- of not getting better, of who the bullies are, of who pays the prices of some getting better. I highly appreciate how she weaves throughout the idea of slow death and its affective prospect for queer/trans subjects. I wonder, could this help give us different terms on which to think through life for queer and trans young people struggling to shift social consciousness? I crave more details, but can settle for what she's given me. What about our bodies? Which bodies will come to bear success in the future of GLBT identities and which will bear the excruciating pain that defines this cost?

For instance, how do queer girls commit suicide? What of the slow deaths of teenage girls through anorexia, bulimia, and numerous sexual assaults they endure as punishment for the transgressing of proper femininity and alas, even for conforming to it? What is the political and cultural fallout of re-centering the white gay male as ur-queer subject? How would our political landscape transform if it actively de-centered the sustained reproduction and proliferation of the grieving subject, opening instead towards an affective politics, attentive to ecologies of sensation and switchpoints of bodily capacities, to habituations and un-habituations, to tendencies, multiple temporalities, and becomings?

On a related closing note, in a somewhat less recent article Puar gave me another snippet of something useful by asserting that "liberal inclusion has always been exclusive." What does it look like when/as that changes, crumbles?

Pellegrini, Ann. "Making It Better in the Classroom: Pedagogical Reflections." Social Text 21 Nov. 2010. Web. 29 Nov. 2010.

Puar, Jasbir. "Ecologies of Sex, Sensation, and Slow Death." Social Text 22 Nov. 2010. Web. 29 Nov. 2010.

Puar, Jasbir. "To be gay and racist is no anomaly." The Guardian, 2 June 2010. Web. 24 Nov. 2010.

Put This on the {Map}. Reteaching Gender and Sexuality. Dir. Megan Kennedy. RevelryMEDIA&METHODS, 2010. Web.

Bib # 3: Religion


In analyzing space, I have had to get better acquainted to the possible definitions or contexts in which "space" can be analyzed. In my third annotated bibliography I have decided on religion as a concept of "space" and in this sense I am inquiring on the "queering" of a religion or religious space through the various ways in which it could be defined: A spiritual space, moral space or in a more literal sense, the involvement of non-normative identities within the congregation.
The Episcopal Church while known for its strong Anglican roots is a liberal Christian community that is notably against the death penalty and supported civil rights groups and affirmative action. Today, the Church calls for the incorporation and equality of gay men and lesbians. The current presiding Bishop of the Episcopal Church is Katharine Jefferts Schori, the first female presiding bishop in the Anglican Communion. The Anglican Communion is an international association of Anglican churches and the third largest Christian denomination in the world including Roman Catholicism and Protestantism. In 2009, The Episcopal Church passed a resolution which allowed any ordained ministry within the Communion to allow gay men and lesbians within the clergy and membership of the church. This ended a previous resolution passed in 2006 that served as a moratorium to electing gays and lesbians into the clergy as a reaction to the election of V. Gene Robinson in 2003. While it was not taken lightly in the community (4 dioceses split from the Episcopal Church), many feel that the large population of openly gay and lesbian clergy deserve representation in a faith that bases relationships on its authenticity. To further the changes occurring within the Church, the House of Bishops and Deputies is currently considering creating a liturgy to bless same sex couples. Laurie Goodstein, July 14th 2009, The New York Times: Espiscopal Vote Reopens a Door to Gay Bishops
This year, Mary Glasspool became the first elected openly lesbian Episcopal Bishop and is one of Out Magazine's "100 Portfolio". 35-Glasspool.jpg
Buddhist leadership, on the other hand, cites the five ethical precepts and monastical rules. These strictly prohibit monks and laypeople against any sexual misconduct and all sexual activity for the latter. However, western Buddhism is known for its highly liberal politics and stances for social equality. The religion place great emphasis on tolerance, compassion for others, self-seeking enlightenment and many temples offer same sex wedding ceremonies and religious rites. As a practitioner of Zen Buddhism myself, I was interested in the LGBTQA community within Buddhism and came across the Gay Buddhist Fellowship, a support group within the Buddhist practice in the gay men's community in the San Francisco Bay Area. From their website, I read a series of newsletters written by various members of their community. The most prominent reading being Gay Sexuality and the Dharma written by Eric Kolvig who addresses the question of where sexuality can be interpreted and extrapolated from within the Buddhist Dharma (teachings). The main point I received from Kolvig's article was his interpretation of the text which states that Buddhist texts state only of the different between "skilled" and "unskilled" or good and bad. Sexual acts are permitted only if said sexuality is used in a way that does not intentionally or unintentionally harm another person. He speaks on celibacy, monogamy, repression, meditation and sex, physical vs emotional pleasure and sexuality as it pertains to a dharma driven practice. Within each he reinforces positive image in one's sexuality and an explanation as to how in a religious context, one can be reaffirmed in both one's faith and sexuality. Neither has to be separate from the other nor does one need to take more precedence.
For my third source I found a senior paper submitted by Nathan Gass to Trinity International University entitled The Homophobic Church: New Perspectives in Reaching Out to the Gay Community. While giving a strong theological outlook on homosexuality, Gass examines the current social views surrounding homosexuality and the strain of churches to re-examine theological texts to support a changing view. The church, Gass states has been " confused and unsure of how to address homosexuality
realistically" The best option being to look at the person individually instead of focusing on a community as a whole that may not reflect who he/she is. Gass examines the story of Sodom and Gomorrah by analyzing the debate between the views singularly pertaining to homosexuality vs ambiguity of multiple sins. This article ended up placing together my previous sources, pertaining to the changing demographics and world views of the Christian church and the tolerant decision of focusing on the individual of the Buddhist faith. What made his thesis strong was its lack of bias. While Gass is a theologian, his aim in his thesis is not to take one side or the other but simply to shed light on both sides of what is an can be.

While spending a long time researching this I found myself asking in what ways are ministries queering their space? While I focused primarily on non-normative sexualities, queering a religious space could mean developing inclusionary practices that embrace all races, disabilities and spiritualities. Consider this -> I found a powerpoint by the 02.23.09 FINAL Welcoming Synagogues Project.ppt. Are they also queering their space by simply considering an alternate viewpoint?

Also check out: LBT Muslim Women
LGBT Synagogue
Resources for Gay and Lesbian Hindus and Vaishnavas

Undoing "linear historicism."

She picks up the notebook that lies on the small table beside his bed. It is the book he brought with him through the fire -- a copy of The Histories by Herodotus that he has added to, cutting and gluing in pages from other books or writing in his own observations -- so they all are cradled within the text of Herodotus. (16)

I am a person who if left alone in someone's home walks to the bookcase, pulls down a volume and inhales it. So history enters us. (18)

- from The English Patient, by Michael Ondaatje

"Theorizing Queer Temporalities: A Roundtable Discussion." GLQ 13:2-3 (2007): 177-195. Print.

(Carolyn Dinshaw, Lee Edelman, Roderick A. Ferguson, Carla Freccero, Elizabeth Freeman, Judith Halberstam, Annamarie Jagose, Christopher Nealon, Nguyen Tan Hoang)

Opening this conversation with a series of questions presupposing a "turn toward time" already establishes as our central concern not the movement toward time but of it: the motionless "movement" of historical procession obedient to origins, intention, and ends whose authority rules over all. And so we have the familiar demand for narrative accountings of "how and why," for self-conscious avowals of motivation, for strategic weighings of what's opened up in relation to what's shut down. Implicit throughout are two assumptions: time is historical by "nature" and history demands to be understood in historicizing terms. But what if time's collapse into history is symptomatic, not historical? What if framing this conversation in terms of a "turn toward time" preemptively reinforces the consensus that bathes the petrified river of history in the illusion of constant fluency?
- Lee Edelman

Summarizing roundtable discussions is always a bit tricky, since there may not be a central thesis, but multiple theses and points of disagreement. At times, the participants in this discussion offer very differing ideas and understandings of the meaning of "temporality," and the importance of the "rubric of temporality" (177). I found the beginning of this discussion most interesting, wherein the participants address concerns over "history," primarily "linear historicism" (Dinshaw, 178), which are not merely concerns with time "heteronormatively" conceived, but also History as a telling of linear progressions of time -- histories and historicism as a cataloging of events, etc., which follow a specific, necessarily, and somewhat strategically, exclusionary narrative.
For the most part, however, this roundtable discussion was less than impressive. Maybe I'm just misreading many of the participants, but a few of them seem a bit too eager to advertise themselves and their theoretical accomplishments, which gets very distracting at times since they're really just supposed to be engaging in direct conversation with one another. I don't have a problem with the discussion being too theoretical, they are, after all, having a theoretical discussion, but the discussion starts on the ground and ends up somewhere else entirely; and I'm not really sure where that place is -- sometimes it's better not to know just how hard a writer is working.

I've been interested in reading No Future for a while now, and so it's probably about time I finally got around to doing that, since I generally appreciate his position on temporality and conceptions of time -- and even though I do not always necessarily agree with him, his negativity and cynicism are very attractive. Walter Benjamin's essay "Theses on the Philosophy of History," came up in the roundtable discussion a couple of times, and I think that reading that piece would be beneficial to my tracking of temporality as well.

I came across this discussion in searching (via the UMN library page) for a concise collection of queer theories on temporality, since I was only familiar with a few theorists' engagements with the topic. I also was hoping to find some kind of encounter between Edelman, Halberstam, and Muñoz, and this seemed about close enough.

Theweleit, Klaus. Male Fantasies, vol. 1: Women, floods, bodies, history. Minneapolis, MN: University of Minnesota Press, 2003. Print.

Picture 3.png

As Theweleit says, the point of understanding fascism is not only "because it might 'return again'," but because it is already implicit in the daily relationships of men and women. Theweleit refuses to draw a line between the fantasies of the Freikorpsmen and the psychic ramblings of the "normal" man: and I think here of the man who feels a "normal" level of violence toward women (as in, "I'd like to fuck her to death") . . . the man who has a "normal" distaste for sticky, unseen "feminine functions" . . . the man who loves women, as "normal" men do, but sees a castrating horror in every expression of female anger . . . or that entirely normal, middle-class citizen who simply prefers that women be absent from the public life of work, decisions, war. Here Theweleit does not push, but he certainly leaves open the path from the "inhuman impulse" of fascism to the most banal sexism.
- Barbara Ehrenreich, Forward

I have been kind of loving this book. First of all, the reactions that I get from people when carrying this around is very interesting, as the cover is somewhat provocatively designed, but just the title, "Male Fantasies," is powerfully seductive -- more people have casually asked about this book than have ever asked about any other book I've carried around before. A professor was recently commenting that if you bring Karl Marx's Capital onto an airplane, no one will bat an eye, but if you're planning to read Male Fantasies during your air travels, prepare to immediately become a "person of interest" -- and not in a fun way.Thumbnail image for male fantasies.jpg One of the primary purposes of this is book is to refute all former theorizings of fascism -- Klaus Theweleit does not believe that fascism was "about" something, that there is some psychoanalytic explanation (Wilhelm Reich, anyone?), but that fascism was a result of men carrying out their fantasies, and fascists were simply doing whatever they wanted. Central to these fantasies is a deep-rooted hatred for and fear of women -- the first half of the book focuses on several Freikorps officers and their relationships to women, and the second half analyzes and builds a number of unusual arguments towards a theory of these men's fear of women's bodies and sexualities. What I really love about this book, though, is Theweleit's use of images -- illustrations, cartoons, advertisements, engravings, posters -- which create a very unorthodox commentary on the text, extending its temporal and spacial meaning and significance.

For further reading pertaining to this book, I'd be really interested in reading some feminist and queer readings of it -- Ehrenreich wrote the forward to the first volume, in which she provides a warning to feminist readers not to read it the way they may be tempted to read it: "Neither feminism nor antifascism will be well served by confounding fascist genocide with the daily injuries inflicted by men on women [which the above quoted excerpt may seem to imply] -- and I urge the feminist reader to resist the temptation to do so" (xv). I'm curious about how philosophers and historians deal with this book as well. Theweleit is often referred to as a "theorist," but if he is one, he's certainly a devious one. Jessica Benjamin co-writes the forward to the second volume, which I haven't gotten to yet, but hope to do so shortly.

I first heard of this book about a year ago when I was taking a Fascism and Film course. We read an excerpt of the second chapter of this volume, and I enjoyed it but had no idea what the hell I was reading. I don't think I really know of anything else like this, it's quite spectacular.

Brakhage, Stan, dir. "Eye Myth." By Brakhage: An Anthology, Volume One. The Criterion Collection, 1967. DVD.

The first time I was shown this movie, I actually missed it. I turned away for a second -- well, 9 seconds at least -- and missed the whole thing. My bibliographies almost always include some type of engagement with a film, and so I was thinking about what film would properly fit the "theme" I had wanted to focus on for this series of sources and after considering (and then reconsidering) a number of other movies, Brakhage seemed the most suitable. Engaging with movies has become really important to me, since I'm so often frustrated with feminist and queer readings of movies -- I find many of them inappropriate and beside the point. Worst of all, they're far too irreverent, both to the film medium and, in few instances, to great filmmakers, taking liberties in manipulating film content to fit their narrative (like Halberstam's evaluation of Almodóvar's Talk to Her). Well, such unnecessary criticisms of most of Stan Brakhage's films would actually be impossible. There are no story-lines, no characters, no narratives, and no conceivable avenue through which to insert a theory. Most of Brakhage's movies are like the film above, a crude array of colors, shapes, brush strokes, and movement. I chose this particular film for its brevity. If you blink, you will miss it. The YouTube download of it that I found claims that it's 13 seconds long, but it's officially marked, by the Criterion Collection, as 9 seconds -- I'm not sure where those extra 4 seconds came from, but there they are (this clip also claims the film was made in 1972, but that's wrong as well)-- but, no matter, my inclusion of Brakhage in this series is simply because he provides no easy paths for interpretation or story-making, his stories either aren't there, or aren't interpretable, they're not even comprehensible. I can't find the source for this statement, but in an essay I read of his a long time ago he claims that his painted films (like the one above -- yeah, he actually painted directly onto the film, sometimes over images he shot with a camera (I think this is an instance of that) or pre-exposed) are experiments of sight, he wanted to capture what it was like to learn to see -- before any thing or any body had a connotation, or a meaning, or a history.

In relation to Brakhage's explanation of his more abstract movies, I recommend Marius von Senden's accounts of congenitally blind patients before and after corrective operations, Space and Sight. I also recommend every single film that Stan Brakhage ever made, especially Dog Star Man, Window Water Baby Moving (which I've seen about 10 times), The Act of Seeing with One's Own Eyes, and Black Ice.

My first introduction to Stan Brakhage was through his movie, Window Water Baby Moving, a record of his wife giving birth to their first child, which contains a linear plot -- that was about five years ago, and I watched all of the short films featured on the first volume of the criterion anthology, but haven't seen any of the films on the second volume, which I think came out just last year. I've only seen these movies on DVD (and now on YouTube), which is incredibly unsuitable to their form, but I take whatever I can get. Whenever I think of Brakhage I'll probably always think of having this DVD out my entire second semester in art school, where they charged me overdue fees per disc, rather than per item -- absolutely worth it, though.


Annotated Bibliography #3

Overview of Sources: Michael Warner
Each of these sources include some of the harsh criticisms of queer life and what was done to deal with them. Much of the counterarguments against discrimination towards homosexuals and gay marriage have come from Micahel Warner's book, "The Trouble with Normal Sex, Politics, and the Ethics of Queer Life."

1) "The Trouble with Normal"

This particular article focused on some of the main components of Micheal Warner's book, "The Trouble with Normal Sex, Politics, and the Ethics of Queer Life" such as anonymous sex with a stranger and the defense of sexual autonomy. It mentions the up rise of equal rights that was sought after in the late 1990s by the Sex Panic group. It mentions the struggle and fight for gay marriage and views some of the stereotypical criticisms of 2 men engaging in sexual intimacy.

I feel that this particular article really captures that once last push for equal rights of the decade. It seems to draw on the negative stereotypes of homosexuals that have corrupted the minds of the American people, which they claim threatens their own lives, but on the premise of what? I don't get it.

I found this article by typing in "Michael Warner" into Google.

Kurth, Peter. The Trouble with Normal. 8 December 1999.

2) Queer World Making

Trouble with Normal.jpg

This was an interview constructed by Annamarie Jogose with Michael Warner about his book, "The Trouble with Normal Sex, Politics, and the Ethics of Queer Life." Jogose asks him why he chose to have pictures of stereotypical looking heterosexual males on the front cover instead of 2 grooms dressed in tuxes on top of a wedding cake. Warner did not want to pursue the cliche theme that always seems to surround 2 homosexual men that want to marry, but instead he wanted to line these men up on the cover to make a statement that this is actually what 2 homosexual partners could look like--they are like any other man out there in the world.

I thought that this was a bold statement made by Warner--a terrific counter and double standard argument that was right there on the cover of the book! Warner was able to defend his perspective before anyone was able to turn to the first page and read. I liked how he initially thought about the stereotype and then turned it on his critical audience.

I found this article by typing in "Michael Warner" into Google.

Jagose, Annamarie. Queer World Making. June 2000.

3) Michael Warner

This bit of information comes from NNBD, tracking the entire world. It provides information about an individual, such as their name, race, religion, and even sexual orientation. It also includes Warner's nationality and some of the works that he has had published. Michael Warner is an American, white, gay protestant author and instructor who taught at Rutgers University in New Jersey.

I thought it was interesting that they provide such a detailed, but brief encyclopedia-like description of someone. Of course they must note the fact that Warner is gay--that sort of information MUST been noteworthy. What if he was straight? Do you really think that they would have a space still for sexual orientation?

I found this description by typing in "Michael Warner" into Google.

Soylent Communications. NNBD, Tracking the Entire World: Michael Warner. December 2010.

In this annotated bibliography, I've decided to get back to basics. I want to analyze how heteronormativity effects images of the family in our society and how images of family reify heteronormative thinking. For as long as I can remember, every time I saw images of families in movies, on TV, or in my group of friends it has always been a mom, a dad, and their kids. In recent times and new life experiences I've seen different types of families, but even now after studying heteronormativity extensively this semester I still have the mental picture of a mom, a dad, and their kids.

My first source is a blog site called sociological images.

This site shows images of heteronormative families in everyday life, and deconstructs them. What is most interesting about this to me is the dissenting opinions that are offered in discussion. The image that is most talked about is one of a family of elephants where the mother and child are led by the father. I tried to attach it but it only showed half of it and looked ridiculous, but you can find it on the site.

The author of the entry talks about how this image shows the heteronormative and patriarchal family, where there is a mother, a father, and their child. The mother and child are lead by the father, the supposed head of household.

This comment group is what I found to be a real life example of how conversations of heteronormativity, especially in reference to families, disrupt or queer the normative thinking.

Abby 9:19 am on August 30, 2008 | # | Reply

I know they have these in a lot of men's bathrooms now (my husband changes a lot of diapers). I assume the illustration is the same. I wonder how diaper-changing men interpret it.

Fernando 1:47 pm on August 30, 2008 | # | Reply

The elephant family portrays a majority of their customers? Meaning, a heterosexual couple where the male is not a metrosexual and is the head of the family, and the female is the primary caretaker.

Is that really a "normative expectation/social construction" or just an art that attempts to appeal to the largest number of customers?

Medici 5:28 pm on October 26, 2009 | # | Reply

Thank you, Mr. Fernando, for your well-reasoned comment. I was beginning to think the entire internet had gone crazy.

jm 12:28 am on January 17, 2010 | # | Reply

Fernado's comment simply reifies the (often problematic) effects of social constructionism. The belief that the majority of families consist of a (presumably married) man and woman, as well as their child(ren), is not based on fact, as statistics will confirm; therefore, such graphics do not represent the "majority of their customers," but reproduce heteronormativity.

The comment on the non-metrosexual male breadwinner and female primary caretaker is also problematic on numerous levels...

Medici 10:39 am on January 17, 2010 | # | Reply

That is honestly the dumbest thing I've heard all week. So the majority of families are childless, unmarried, gay couples? Please explain.

Adrian 5:23 pm on January 24, 2010 | #

You're simply refusing to look at it outside of your own cultural bias. Also, it's also a huge leap of assumption that the opposite of your proposed majority family would be an unwed same-sex couple with no children. There are same-sex couples with children; just as there are married same-sex couples [whether their or your jurisdiction allows it or not]. There are also other types of families that raise children, such as divorced families with step-parents [thus a child having two parents of the same sex without being "gay parents"], or single parents, two groups which are quite populous if not teetering to becoming majority demographics. Grandparents, aunts, uncles, older cousins, and close family friends may also be involved in raising a child, and are not always just distant, rarely-seen relatives removed from the child's "nuclear" family.

Basically, the point is to check the bias. This image assumes a two-parent, opposite-sex household with specific gendered roles [males = leaders, females = nurturers]; when it could have presented a less assumptive image. One I've seen being a single koala and it's baby. Of course in nature the koala would be female, but nothing else about the koala is "gendered" such as eyelashes or clothes; thus it is a rather "neutral" image speaking only about a parent and child [as only one person and one child uses a changing board at a time.]

This seems to be the traditional discourse, I just found this particular instance to be interesting.

I found this source on a google search of heteronormativity and families.

Formal Citation:
"Heteronormativity » Sociological Images." The Society Pages. Web. 01 Dec. 2010. .

My second source is a TV show called "Wife Swap."

This show showcases families who trade mothers in order to solve their domestic problems. Some of the families are not traditional in the sense that the father is not the bread winner or that the mother is not the caretaker, but there is always a mother and a father involved. This show reinforces the images of the heteronormative family, note the below image:
Wife Swap.jpg
I found this source while I was sitting on my couch flipping channels. I have a lot of friends who talk about the show so I decided to watch it. I will admit it is pretty funny, but heteronormative none the less.

Formal Citation
ABC. "Wife Swap." Wife Swap. ABC. Television.

My last source is a Journal Article that I found on Ebsco Host.

This article talks about how while lesbian and gay families have become increasingly present in our society, it is still a minimalized facet in our mediated lives.
"While literature on gay and lesbian families has increased in the past two decades, much of the literature is shrouded in the Western, heteronormative notion that a family equates to a unit with two parents and children."

The article talks about how it is hard to do a familial analysis of heteronormativity without having the hegemonic ideology of the "family" in the back of your head. It also talks about a study of five queer individuals and how they've created families that challenge the normative families. This study was both inspiring and motivating to me, because it seems that if more people could understand that the biological parents, male and female, and their children are no longer the normative family and that if that notion gets thrown out, it would be easier to create a new definition.

Formal Citation:
Vaccaro, Annemarie. "Toward Inclusivity in Family Narratives: Counter-Stories from Queer Multi-Parent Families." Journal of GLBT Family Studies 6.4 (2010): 425-446. Academic Search Premier. EBSCO. Web. 1 Dec. 2010.

Tracking Topic Annotated Bib #3: (School) Space

| 1 Comment

1) a) "Experimental School Gets Rid of Classes, Teacher"
b) Larry Abramson
c) This article, paired with a recording of the original broadcast, is from NPR's website and is part of its "This American Life" program. Abramson explains his experience visiting a new charter school in Henderson, MN. The school is based on students working on independent projects, mostly using computers and the internet as resources, not being forced to pay attention to teachers in a traditional classroom setting. I am most interested in this article for this assignment in order to examine the physical set up of the school. The school is one-room; a large room where kids are free to sit wherever they like. Abramson emphasizes the 'flattening' effect of the space; that the typical hierarchal relationship between student and administrator is not upheld in this space because of the lack of a central office.
d) Abramson talks about the difficult task of judging the success of a school like this which is especially frustrating because it might provide for more insight into how the physical set up effects the students' learning. A couple students mentioned during interviews that the environment can be distracting because so much is going on at once, but others are able to tune out their surroundings with headphones. I wonder if this space fosters connections between students. I am also curious about how so many students (124) interact with/in one space. This piece is part of a larger collection from Abramson exploring alternative contemporary high schools.
e) I found this story through I set one of my interests as 'education' which I'm assuming is what influenced the site to show me this story.
f) Abramson, Larry. "Experimental School Gets Rid of Classes, Teachers." NPR: National Public Radio. 17 Oct. 2007. Web. 01 Dec. 2010.

2) a) "Educational Space Matters"
b) Kanti Bajpai
c) In this news article from the opinion section the Times of India's webpage, Bajpai talks about the need for greater attention given to space organization in schools in India. He cites some specifics about needing more room per student and better acoustics, but the overall point of the article is that not enough attention is being given to meaningful planning of high school and university buildings. He says that students in the current conditions of India's classrooms cannot possibly be expected to excel in their learning.
d) I am interested here in looking at how differences in understandings of educational space. Bajpai is arguing here that the people making decisions about school layouts in India are not giving enough thought to issues of space and that they simply don't care. Does this apathy cross borders into Euro-American institutions? Is there something specific about India's economic and postcolonial postionality that effects this lack of interest in educational space?
e) I found this article by Googling "educational space." It was a lucky find.
f) Bajpai, Kanti. ""Educational Space Matters"" Times of India. 24 July 2010. Web. 1 Dec. 2010.

3) To come in the near future.

Annotated Bibliography 2: Michael Warner/ Marriage


For my second Annotated Bibliography I have chosen to take a closer look at the idea of marriage as an institution. In order to do this I will use only a single essay written by Michael Warner. This essay was one of my initial sources but I believe there are many points within this particular essay that offer more in depth ideas that will be useful in understanding the argument posed by Warner. I want to first look at the idea of marriage from an ethical standpoint, then moving to consider it as a form of regulation. Finally, I wanted to question one of the many main arguments for marriage, the idea of love. So let us get started.
Source 1:
Warner, Michael. "Normal and Normaller." GLQ: A Journal of Lesbian and Gay Studies 5.2 (1999): 119. LGBT Life with Full Text. Web. 20 Nov. 2010.

This passage from the essay is most certainly a recurring theme in much of Warner's writing. The idea of marriage as a way to create a line between what is right and ethical in our society and what is wrong and "queer". When we examine these words most closely it seems to me to be setting up a hierarchy of importance. Those that have entered into the institution will now be rewarded with more rights and privileges than the members in our society that have not. Anyone not within this group is considered to be a deviant from our society and because they have deviated from the norm do not deserve the same rights as those that have played by the rules, according to the author any person that is queer. I think this paragraph is important in understanding the difference between the normal and the "other" when we think about the rights and privileges that we are given. When talking about the fight for same sex marriage we must keep in mind the reasons given as to why it is so important. According to some theorists it is not so much about the act of getting married as much as it is about the right to do so if we choose. My question is what could possibly be ethical about denying certain people of basics rights?
With this question in mind I would like to now look at the concept of privilege in terms of marriage.
Source 2
Warner, Michael. "Normal and Normaller." GLQ: A Journal of Lesbian and Gay Studies 5.2 (1999): 119. LGBT Life with Full Text. Web. 20 Nov. 2010.

While the sanctity of marriage is something that to some is hugely important, in the context of queer theory this is not necessarily what is being fought for. Warner has many criticisms regarding this particular fight. Much of which is the fact that the queer community is putting far too much importance on the fight for marriage equality when there are so many other issues being swept under the rug. I am inclined to agree with this assessment; however, I would argue that allowance to our basic rights is of utmost importance. What is this teaching our youths? That some are less important than others. When we hear the arguments from opponents of same sex marriage, their biggest concern seems to be that allowing such a thing will corrupt the morality of America. What is moral about oppression? Such statements are doing nothing more than solidifying the fact that there are some people in our society that simply don't matter as much as others. How can this be normal?
So why the push from the gay community to enter in to such a regulated union? Why if this is so clearly a way for our government to keep tabs on the sexual and intimate practices of its citizens would anyone wish to join the club? I want to think examine one of the reasons this seems to be so important to some of us, love.
Source 3
Warner, Michael. "Normal and Normaller." GLQ: A Journal of Lesbian and Gay Studies 5.2 (1999): 119. LGBT Life with Full Text. Web. 20 Nov. 2010

In response to his question Warner offers this, when two people are married it is done in front of at least one witness. The act is performed in front of an audience which seems to somehow make it more valid. Being able to express one's love for another for all to see is perhaps the piece that makes a love valid. Love and marriage have begun being used interchangeable and in order for two people to be in love for "real" they need to be married. This creates a problem for those that have been in a committed intimate relationship because it trivializes their love for one another. Warner also mentions the fact that marriage has been revolted against long before the fight for same sex marriage existed. This point is one of the most curious that the author presents. I appreciate that it has been acknowledged in this context.

Annotated Bib #3


Sedgwick, Eve Kosofsky. Fat art, thin art . Durham: Duke University Press, 1994. Print.

I found this book searching for related works by Eve Sedgwick, on the University of Minnesota's library website. This is a book of poems, and some are related to her personal life and experiences. Due to her focus on exploring sexual identity or same sex relationships through literary work, I feel that this book of poems by her did a great job in exploring these different identities. The book is divided into three parts with the first part of the book consisting of shorter poems and written in a first-person narrative. The other two parts of the book tell a story about individuals discovering their true self.

PELLEGRINI, ANN. " Eve Kosofsky Sedgwick - The Chronicle Review - The Chronicle of Higher Education." Home - The Chronicle of Higher Education. The Chronicle, 8 May 2009. Web. 30 Nov. 2010. .

Upon searching for more information relating to Eve Sedgwick, I came across an article written by Ann Pelegrini, who discussed about the life of Eve Sedgwick and her related works. I thought this article did a great job in giving brief information about the breadth of her work and how her work impacted Queer studies. This article went more in depth about how each of her work was tied into Sedgwick's personal life, and how her personal life was also a part of the thriving force behind her studies on gender identity.

Sedgwick, Eve Kosofsky. A dialogue on love . Boston: Beacon Press, 1999. Print.

Using the University of Minnesota's library website, I was able to find this book and read a few chapters from it. This book starts off introducing the readers to who Shannon Van Wey is and becomes a book with a record of Sedgwick's journey through cancer. In this book Sedgwick and her therapist, Shannon build a strong relationship with one another and throughout the book Sedgwick records their conversation as well as her own thoughts as if it were a journal. When Sedgwick undergoes her mastectomy, she starts to question her gender identity, and as a reader we get to take a deeper look into what she is discovering for herself through this journey.

rethinking kinship & space as i track intimacy


Roque Ramírez, Horacio N. "Borderlands, Diasporas, Transnational Crossings: Teaching LGBT Latina and Latino Histories." OAH Magazine of History. March (2006). 39-42.

In this article, Roque Ramírez outlines how concepts such as the border, the borderlands, diasporas (among LGBT Latino/a and Chicano/a communities), need to be reconsidered and re-imagined. He specifically questions how different bodies experience diaspora, the borderlands, crossing the border, and self-identification (based on nation and gender and sexuality identity, as well) differently. I thought that this article opened up new possibilities for tracking intimacy.

First, by calling into question the idea of space. Thinking about the borderlands as an ambiguous and ambivalent space changes the way I imagine and understand self-identification practices within that space. Because how does one create a fixed or stable identity in a fluctuating space? How does one imagine any sort of more complex and more fluid identity in a fluctuating space? And how does this affect one's sense of intimacy, kinship, and connection with the people and space around them? And the borderlands between Mexico and the United States is certainly a place of uncertainty; those who inhabit it are also subject to it and its vibes.
Secondly, this article and its discussion of the borderlands brings up the question of coalition within this space. How are groups of people differently affected by an uncertain and "unstable" space such as the borderlands, particularly those whose gender, sexuality, politics and nationality appear "different"? And how do these groups make coalition, communicate, and facilitate intimacy?

This brings me to: Mind If I Call You Sir Dir. Mary Guzmán. 2004. In this documentary, we are party to pretty intimate moments shared by the interviewees, who are self-identified Chicana butch lesbians and FTM transgendered men. The interviewees discuss their personal histories and experiences with self-identification and negotiation, which in itself creates a sense of intimacy between the audience and the interviewee. But at one point the various interviewees all sat down at a round table discussion and talked out some concerns and issues and preconceived notions that they'd had about each other. This, I think, exemplified a forging of intimacy between groups of people and among individuals.

This, in turn, brings me to my final source:
Rodríguez, Richard T. Afterword: Making Queer Familia. Next of kin: the family in Chicano/a cultural politics. By Rodríguez. Duke University Press, 2009. 167-176. Print/Web.

This article pretty nicely ties into the two above sources with its discussion of kinship, which is described as "not a 'list of biological relatives' but rather 'a system of categories and statuses that often contradict actual genetic relationships'" (167). How can kinship be re-imagined in the context of Latino/a-Chicano/a and other histories and experiences? And how does it fit within the LGBTQ experiences?

Rodríguez also discusses the complexities of the border, arguing that, "Latino social space is evolving and developing new forms, many of them contributing to an emergent Latino consciousness and social and political development" (171).

"Diaspora space" is
diaspora 2.png

He argues that the ambiguity of what is "diaspora space" (and, I would argue, the borderlands) enables and invites questioning of what is permitted and prohibited. And with this questioning also comes the possibility of and need for what he calls "queer familia": the re-thinking of kinship ties, relationships, hierarchies, and intimacy.

Annot. #3- Feministic BDSM

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For my third annotated bib. regarding radical sex practices I've decided to query a feminist view/take on BDSM. My sources are Judith Halberstam's "Oh Bondage Up Yours! Female Masculinity and the Tomboy," "BDSM and Feminism" article/posting by Bea Amor and another conversation I had with my friend (P) who is into the BDSM lifestyle. I got Halberstam's article from our class blog and I got Amor's posting while typing in "BDSM and feminism" on Google while sitting at my laptop. I had another follow up conversation about BDSM with P when I decided to get a feminism look on BDSM after she read an email she received from an anti-SM individual. They all tie together because all three sources deal with feminism and Halberstam's article touches on the issue of "subculture" having a masculine overtone and BDSM is, indeed, a subculture that many people believe to be a culture dominated by men which is not entirely true.

My friend P read me a letter she had received a few weeks ago while we were at her computer from an angry feminist whom wrote that P's "support in the domination of females was despicable" and that she "should be ashamed and disgraced" that she's "selling out her own kind." P has received several emails like this and she said that she's learned to just shrug them off instead of reply because it just gets uglier. I asked her what her view on BDSM and feminism is and what she told me surprised me very much. She said "The 'dominant' is NEVER in control, but actually is constantly taking the 'submissive's' feelings into consideration. The job of a 'dominant' is to push the 'submissive's' envelope of comfort, but never to upset them or cause true harm. Outsiders (aka: society) don't understand this and think that 'dominants' are pushy/bitchy people and 'submissives' are weak/like to be hurt people. So even if a woman is being 'submissive' she is in control of how far things go. Also, there are large numbers of 'dominants' who are women so to say that BDSM suppresses women simply isn't true." How do you feel about this idea of a woman who practices BDSM as a 'submissive' and a 'dominate'? Do you think that she's still "selling out her own kind?" Are women really being suppressed in the BDSM lifestyle? A book worth reading is Yes Means Yes! Visions of Female Power & A World Without Rape. I've read it and it is extremely interesting.


While searching on Google I found an article titled "

BDSM and Feminism.

" by Bea Amor that shows a personal opinion on BDSM and feminism. Bea states a good point about feminism in the first paragraph, she says, "To me feminism is the ideal of granting a woman the right to choose whatever life she chooses to live. If I choose to be a slave to a man, then that means I am living that dream and executing my choice. Does it matter that my choice does not reflect the choices of women interested in running corporations? In fact, I might even be one of those women. I might be a high-powered executive that runs my department with an iron will. There is no way to spot me when I am working. I do not have the word slave written on my forehead. I might have it written elsewhere, but then you wouldn't know that either, would you?" She points out a very interesting concept to think of. Do you think society views women in BDSM simply as housewives? Do you agree with her definition of feminism? Do you think she's weakening herself by being a slave to man when it is her choice?

Lastly, I got Halberstam's article Oh Bondage Up Yours! Female Masculinity and the Tomboy from our blog. Her article touches on the issue of tomboyism and the 'bondage' that society places on women to be feminine. What I got from the article is that punk and tomboyism is a rebellion against what society expects of them and what I'm wondering is if BDSM is also a form of rebellion in some way, shape or form. Society places the expectations of purity and virginity on women so is BDSM a way of rebellion against those standards? Do any of you think that BDSM could be feministic? The more I research this topic the more I think it's a subculture run more by women then by men and it gives them the FREEDOM to do what they really want and the CONTROL as to how far things go. Something to check out is

Willy/Milly When I Was A Teenage Boy .

movie that Halberstem notes at the end of her article. I bought it on Amazon and it's really interesting.

Heteronormativity in the media is the reason for the grouping of these three articles in this particular blog entry. My last entry focused on heteronormativity in schools, but I feel that how the topic affects mediated programs and situations deserves some queering of its own. Mediated support for heteronormativity is an example of institutionalized discrimination, which is something that cannot be tolerated. As a future media professional, I take these kinds of lessons to heart. I chose this specific subset to study because I'm interested in making a change.

The Cult of Heteronormativity
by: "J" on Imagine Today
This article is really helpful in the way of providing information about how heteronormativity is not only present in the media, but it is comparable to the experiences of African Americans and other "people of color" in the media. The author details how it is not simply the absence of homosexual characters on TV shows that is harmful and heteronormative, but it is the stereotypical roles which these characters play which can be especially troubling.
"This issue extends far beyond the media, however; it seeps into our daily lives, be it conciously or subconsciously. By adopting a heternormative outlook on life we cast a whole group of people into the category of "other" which is deeply upsetting and highly problematic.
The author leads into how it creates larger problems for society, and later into ways which this problem can be combated in main stream media. It was interesting to read this, especially because the author identifies and a white, heterosexual female.
The article leads to this article in the Huffington Post for further information.
I found this source in a google search, because I'm a college student and I'm addicted to google. I probably would be lost like a little puppy without it. But, nevertheless I googled "heteronormativity in the media" and there it was!
Formal Citation:
J. "The Cult of Heteronormativity « Imagine Today." Imagine Today. Web. 17 Nov. 2010. .

A Lesbian in the Punditry
Hey, PS i found it on the U of M library searching deal, you will need to sign in with your x500. More detailed citation info to follow.
By: Jennifer Reed
This article praises Rachel Maddow for being a popular and powerful media presence while being a publicly "out" lesbian. Reed praises Maddow for being a voice for homosexuals in news media, and actively combating heteronormativity on television. "Maddow is part of a new generation of public lesbians for whom there is no apology, no underplaying, no dodging the question. As a representative of this new subject position in American popular culture, the persona of Rachel Maddow is, while not postgay, exemplary of a new public lesbian, and of the complex renegotiation of meanings that goes with it."
However, the author also reminds us that while Maddow has made some great advances, she is still forced to dress in what the author describes as "female drag" in order to be a publicly acceptable lesbian, while this is not how she prefers to dress. The author touches on the issue of how one thing can change, having a lesbian on tv in a powerful position, yet some things don't, like how she is forced to dress a certain way and look a certain way to be deemed respectable.
"Her television appearances, first as a guest commentator on MSNBC, and then on her own show, saw her put on drag as a woman in the look she continues to this day on her television show. It is a look that she herself makes fun of--saying in one interview that she has to be made up to look like an "assistant principal" to appear on television. Comments like that, combined with the fact that when she makes other public appearances (not hosting The Rachel Maddow Show) she looks like her butch lesbian self, create an important distance from the homonormative image that looks exactly like the effort to cover up the lesbian that it is."
It is an interesting critique on how successes can be shallow victories and really moving at the same time.
I found this source on a U of M library search for articles about Heteronormativity in the Media. It's the place to go for scholarly research :)
Formal Citation
Reed, Jennifer 'A Lesbian in the Punditry', Journal of Lesbian Studies, 14:1, 108 - 118

The Subversion of Heteronormative Assumptions in HBO's The Wire
By: Hillary Robbie
Robbie outlines how "The Wire" makes significant progress in the homosexual relationships between African Americans in how they are depicted in the media. She talks about Omar, a kind of "gangster Robin Hood" and how he is extremely masculine, and really badass, and gay. He challenges the dominant homosexual male stereotype and the dominant African American male stereotype by being a strong masculine man who maintains monogamous relationships throughout the show.
"While the black gay man seems recently to have become a key figure of crisis that, at present, threaten the very foundations of institutionalized culture in the United States, this should not be taken to mean that his representations have not functioned to buttress (often specifically by challenging) normative conceptions of race, sexuality, and gender identity since at least the Black Power era of the late 1960s."
She also comments on how the lesbian relationship between two African American women challenge the oversexualized images of African American women in the media. They also are not portrayed as some kind of voyeuristic pleasure for the audience but as a genuine relationship and how it unfolds between two lovers.
I found this source on a google search, of course. Oh how I love the blog-o-sphere. Something I've learned in this class. :)
Formal Citation
Robbie, Hillary. "The Subversion of Heteronormative Assumptions in HBO's The Wire | Darkmatter Journal." Home | Darkmatter Journal. Web. 17 Nov. 2010. .

Cherrie Moraga: Tracking Topic #2


Annotated bibliography #2
Cherrie Moraga

When searching the web and scholarly journals, I've found that most sites and articles talk mostly of Cherrie's books, with a little background on her. Before picking Cherrie Moraga for this assignment, I knew nothing of her. My first annotated bibliography, I went back and read and it seemed to focus on her books with a little about herself, exactly reflecting the information I've found about her. In this annotated bibliography I'm going to try to dig harder to learn about her as a person, and not just about her literature. I want to know more about her desires as a person and less about the books she has published.

Source #1: "Voices of the Gaps: Cherrie Moraga"

The first website I was able to find that had information about Moraga as a person is actually a website from the University of Minnesota. It's good to know that the school I'm attending is actually aiding in my discovery for information in our GLBT course.

It was surprising to find that after all my research I just now was coming across the fact that Cherrie didn't even acknowledge her own lesbianism until late in college/after college. The article relates to our course because I can sense desire and identity are/were a big part of her life. Her identity as a child being poor, minority, and living with a single mother. Her struggle with her identity as she tried to hide being a lesbian from herself and others. Her desire to have a connection with her mother, the one woman that mattered most.

"When I finally lifted the lid to my lesbianism, a profound connection with my mother reawakened in me. It wasn't until I acknowledged and confronted my own lesbianism in the flesh, that my heartfelt identification with and empathy for my mother's oppression--due to being poor, uneducated, and Chicana--was realized," she said

She had always been a writer, but her most serious and literature emerged after her "coming out". "Her lesbianism became an avenue to her success in writing from her heart and her mind, together". Moraga is careful in her life to not discriminate against sexuality, race, and class.

At the bottom of this page there are also more links that you may click on to learn more about Cherrie Moraga, mostly sources about her literature.

Cleary, Merideth & Furgusson, Erin. (1996). "Voices of the Gaps: Cherre Moraga".

Source #2: "Cherrie Moraga: Biografia"

The next source I discovered is actually her very own website: ( I found this by searching her on our University page.

This site gives information about her current awards, poetry, essays, and plays. It then gives more current information about what's going on in her life. Currently her day job, for over ten years, has been working as an "Artist in Residence in the Department of Drama at Stanford University". She's teaching Creative Writing, Latino/Queer Performance, and Indigenous Identity in Diaspora.

The classes she teaches tie into our course as well, I would say our blog posts and tweets can tie into creative writing, as well as she's teaching to queer classrooms.
The site is centered around a current picture of herself. To the right are links you can click on to view more links about her, and links you can click on to join her mailing list, contact her, and request an appearance.

At the top of the page are links to learn more about her teaching, literature, and current projects she may be involved in.

Moraga, Cherrie. < >

Source #3:source 3.pdf "A Kind of Queer Balance"

Lastly, I tried searching our University Library page EBSCOhost for scholarly journals. Like usual, the journals talked mostly of Cherrie's literature and extensively of her life. I picked the best article I could find that had some inserts about her life and/or the way she thought/felt and not just all talk about her writing.

This article starts by explaining how Cherrie and her mother's relationship has grown stronger since she has accepted her life as a lesbian. This article also discussed how Cherrie was brave to go beyond the current boundaries of the time, to speak and write about colored minority queers, and not conform to the white identity formation.

"Moraga extends her investigations of identity formation, inviting readers to follow suit."Again, I've found that Moraga's life has a lot to do with culture and identity. We've been talking a lot about disidentifications & identity in class.

Tatonetti, L. (2004). "A Kind of Queer Balance": Cherríe Moraga's Aztlán. MELUS, 29(2), 227-247. Retrieved from Academic Search Premier database.

Tracking Topic Annotated Bib #2: (Bathroom) Space


Still better late than never, right? Am I right, or what?

For this list of sources, I wish to focus on public restrooms as a site for gender policing. Here I am using a pretty broad understanding of the topic 'space' in that I am looking at how spaces can be used to critique aspects of society. By examining bathrooms as clearly marked and regulated spaces I am looking to examine how mainstream society at large views gender binarism. My baseline assumption here is that the more gender neutral bathrooms (by which I mean either single-stall 'family' bathrooms or multi-stall multi male and female designated bathrooms) that are available, the more society is willing to except gender-nonconformity or ambiguity.

halberstam-portrait.jpg1) a) "An Introduction to Female Masculinity from Female Masculinity" from my textbook, Feminist Theory: A Reader (You can also find it starting on page 20 on the Google Books site)
b) Jack/Judith Halberstam (as pictured on the left)
c) In this introduction, Halberstam focusses on "The Bathroom Problem" as a source of gender policing and scrutiny of masculine female bodies. She (I am tentatively using female pronouns here) uses examples from Stone Butch Blues, Throw It to the River, and her own experience to provide narratives of the active policing of gender in public bathrooms designated for women. Halberstam says that unlike men's bathrooms, women's bathrooms are sites of "urinary segregation" (borrowing from Marjorie Garber) that limit the accessibility of public spaces for gender-transgressive folks. This leads her to an argument for spaces designated not just for a 'third gender' but for acceptability of a multitude of genders possibilities. At the core of this chapter is lived experience of gender-transgressive people that creates public restrooms as spaces to be feared.
d) As this is the introduction to Halberstam's book, I am interested in what the rest of the book might have to offer in terms of critiquing space. I think I might also be able to find some interesting ideas about sex segregation in public spaces in Marjorie Garber's Vested Interests: Cross-Dressing and Cultural Anxiety. I find Halberstam's personal experiences with public bathroom to be especially intriguing. Perhaps I could find other personal accounts of bathroom fear/policing that could be useful in determining the queerness of public bathrooms and other public spaces.
e) This chapter was an assigned reading for Pashmina Murthy's Feminist Thought and Theory class (or, as I like to call it, Feminisms). We discussed "The Bathroom Problem" at length in class. During this discussion, I came up with the idea of focussing on public bathrooms for this assignment. We discussed student's personal opinions and feelings about gender-neutral bathrooms, issues surrounding the creation of more gender neutral bathroom on campus and off, and the experiences with the gender neutral multi-stall bathroom on the fourth floor of Ford Hall. This discussion could, if I had recorded it, be a source in and of itself.
f) Halberstam, Judith. "An Introduction to Female Masculinity." 1998. Ed. Wendy K. Kolmar and Frances Bartkowski. Feminist Theory: A Reader. Boston: McGraw-Hill Higher Education, 2010. 502-07. Print.

sign_restroom_family1.jpg2) a) The American Restroom Association's description of "Unisex and Family Restrooms"
b) Author unknown. The organization itself?
c) This site offers a very brief overview of issues surrounding unisex bathrooms (it refers only to single-stall bathrooms, not gender-neutral multi-stall bathrooms). The description also make the unisex bathroom synonymous with the family bathroom and/or 'special needs' bathroom. It does mention that transgender people can benefit from having these bathrooms available, but it prioritizes the needs of parents with 'opposite-sex' children and people with disabilities. This page offers a look at some of the problems that might arise from having one of these bathrooms and it outlines who could benefit from having access to one. Overall, the description does encourage business owners to include a unisex bathroom in their establishment. What I am most interested in here is that parent/child needs are more emphasized than those of gender-transgressive people.
d) Perhaps I could find another source that would provide a stronger counter-argument to having gender-neutral bathrooms available specifically for the purpose of making public spaces more accessible for trans and gender-conforming folks. I might also look into the headline in the right column of the page that talks about the legality of transgender bathroom use. Reading the information from this site (which is not government-affiliated) also leads me to some further questions: How do gender-transgressive people relate to/feel about single-stall bathrooms designated for family and handicapped people's use? Are having these available really a step toward accepting gender-nonconformity? How might having a bathroom like this change other aspects of a public space?
e) I came upon this site Googling "unisex public bathrooms". It caught my eye because of it blaring title in all caps "FAMILY RESTROOMS." The actual article is archived on the homepage under "Frequently Visited Pages." Also, if you Google "American Restroom Association," the website comes up with a list of links to different pages on the site, one of which is "Family" (that links you to the article I am citing) Interesting.
f) "Unisex and Family Restrooms." The American Restroom Association. Web. 08 Nov. 2010.

safe2pee.tif3) a)
b) Unknown/various authors. There are, however, aliases on the 'leaderboard'. Genderqueer Hackers and Bathroom Liberation Front are also listed on the bottom of the site, supposedly as groups affiliated with its creation.
c) This site is a user-compile directory of gender-neutral multi-stall bathrooms and gender-specified single-stall bathrooms in public establishments across the US. The site is fun to explore but what I am most interested in here is its emphasis on the necessity of gender-neutral bathrooms specifically for gender-transgressive individuals. Under the 'about' section, the site sates, "Gender variant people face frequent harassment, discrimination and violence in public restrooms. Something as simple as trying to use a toilet can become a nightmarish ordeal, being forced to show ID, detained or even arrested. Some may not identify within the male / female binary and feel alienated in public bathrooms. This site offers a community-driven resource to allow people to locate safe bathrooms within their communities."
d) I just asked my roommate (who is transgendered) if he had heard of this website and he said that he had. He has used it before to locate public bathrooms that might be more hospitable to his gender-ambiguous appearance. I am interested in who else might use this site and how they might use the site. I am also asking myself how this site specifically relates to my topic. I think that the site seeks to define spaces that are gender/queer friendly. We are able to see then, which businesses cater to the needs of the queer/trans community. The directory can predict, in some ways, how we might be perceived in a given public space which will inform how we relate to the space while we are in it. Also, does the site have a mobile app? Because it should.
e) I came about this site during the same Google session as cited above: "unisex public bathrooms."
f) Genderqueer Hackers and Bathroom Liberation Front, 2006. Web. 8 Nov. 2010.

AB #2: Don't Judith Butler Me

Source #1: Judith Butler: "As a Jew, I was taught it was ethically imperative to speak up."
Source #2: ha-buah (The Bubble): Discussing Movies From Around The World

A movie was made in the Middle East recently called "ha-buah," which translates into "The Bubble." The Bubble stands for a city in Israel called Tel-Aviv; it's nicknamed "The Bubble" because the metropolitan city and it's inhabitants seem to be aloof to the trials of the rest of the country and they really don't want to deal with anything other than the greatest, most trendiest restaurant or store.
The plot of the story is that Ashraf, a Palestinian, falls in love with Noam, an Israeli, and they have to hide their love because of the opinions of everyone around them. In the city of Tel-Aviv nothing is supposed to upset the status quo, and the romance between Ashraf and Noam has potential to rock the boat.

The way Judith Butler comes into the movie is that one of the characters' says "Don't Judith Butler me." What he means by this is not to stereo type him because he's a man. Judith Butler was asked about the use of her name in the film and this was her reaction:

[laughs] Although I disagreed with the use of my name in that context. I mean, it was very funny to say, "don't Judith Butler me," but "to Judith Butler someone" meant to say something very negative about men and to identify with a form of feminism that was against men. And I've never been identified with that form of feminism. That?s not my mode. I'm not known for that. So it seems like it was confusing me with a radical feminist view that one would associate with Catharine MacKinnon or Andrea Dworkin, a completely different feminist modality. I'm not always calling into question who's a man and who's not, and am I a man? Maybe I'm a man. [laughs] Call me a man. I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality. I was never against the category of men.

I did my annotated bibliography on this simply because I thought the film looked interesting (I have it on my Netflix queue). It struck me that a film that centered around homosexuality would be made in the Middle East because, typically, the culture there is very hostile towards homosexuality...or so I thought.

"Although the idea of a vibrant queer community in Israel, reputed birthplace of the biblical condemnation of same-sex relations, may seem far-fetched, Israel today is one of the world's most progressive countries in terms of equality for sexual minorities. Politically, legally, and culturally, the community has moved from life at the margins of Israeli society to visibility and growing acceptance."

That was what Lee Walzer had to say about homosexuality in Israel. Despite the growing acceptance though, there's still a taboo, as shown in the movie. I kind of liken it to the U.S. in that there's definitely an increasing rate of acceptance for GLBT but there's also still a lot of hostility.

It was interesting to me just to kind of read about how Israel film makers portray gay relations and the struggles that they come up against vs. how a US film maker would do things, and then see what kind of references they'd make, like the Judith Butler reference. I think that the United States and the activists that emerge have a lot of influence in other countries, like Israel, because if the reference was made in The Bubble then she must be well known in Israel, not just in the U.S. I know that she's a well known activist, but it's still pretty amazing that a reference like that can be made (and understood) in a movie that's meant for the general public.

I think it's also interesting to kind of analyze Butler's reaction to her being in this movie. It was cool, I thought, that she didn't get mad about the usage, but it was good that she did clarify her views, just to put it out there. I think that the way her name was used in the movie wasn't exactly the way it probably should've been used. I'm glad though because then in the interview Butler broke her views down to a pretty simplified version and then brought in the whole idea that you can't really classify "men" and "women" anymore; gender has become a whole new thing that's kind of undefinable.

1st Annotated Bibliography (of sorts)


For my first annotated bibliography I will be focusing on the broader mission statement and social justice framework of the group Queers for Economic Justice, an amazing non-profitorganization based in New York City. QEJ is extremely proactive in examining how homophobia and transphobia contribute the disproportionate numbers GLBT folk who are experiencing homelessness and poverty, as well as addressing the unique needs of queer folk experiencing poverty and homelessness (of which safety is central).

1)I went straight to the organization's website to begin my research, and used it for my first source. Their mission is: "Queers for Economic Justice is a progressive non-profit organization committed to promoting economic justice in a context of sexual and gender liberation". They also explain, "We do this work because although poor queers have always been a part of gay rights and economic justice movements, they have been, and continue to be, largely invisible in both movements". By realizing specific ways in which people are marginalized by both their socioeconomic status as well as gender identity or sexuality and the challenges associated with how these operate, QEJ is able to identify specific needs and step up to deliver.

Accessible from the main page are details about their current projects: beyond marriage, shelter organizing, welfare organizing, and immigrant rights. In some capacity these projects all address issues that aren't acknowledged within mainstream GLBT organizing or well understood (if at all) by typical service providers. Portions of the website are dedicated to education, training, media, outreach, and advocacy in attempts to be begin filling some voids. QEJ hosts a monthly television series also available online which highlights political issues of concern to low-income GLBT folk, which provides information and covers events and issues in an accessible and understandable way.

Also provided are links to full reports that provide crucial data and information to support their mission and objectives that they have compiled for easy access under a tab labeled 'reports and factsheets'. Much of the research presented here was done either by or in collaboration with QEJ, and is useful for anyone interested in gaining insight into the experiences of how queerness, drug policies, welfare, homelessness, etc. interact to provide certain outcomes that are dehumanizing and unjust in ways barely conceivable.

There is basically everything left to investigate at this point, but what I will likely go to first are browse the Q-Talk series of videos as well as look at the reports and resources they have available through the site.

Queers for Economic Justice. Web. 20 October, 2010.

2)The Welfare Warriors Research Collaborative. "A Fabulous Attitude: Low-Income LGBTGNC People Surviving and Thriving on Love, Shelter, and Knowledge: A Participatory Action Research Study". 2010.

This is one a few reports available from the website and seemed to offer some cutting edge research that helps identify how to help foster resilience and provide for the unique needs of being queer in an economically disadvantaged position. By being intentional about seeking answers for what people rely upon and hope for to maintain, perhaps researching love as a tangible and reportable figure is not a stretch in the least.

The group's mission statement that they are "addressing issues in our community of multiracial, low-income lesbian, gay, bisexual, transgender, and gender nonconforming (LGBTGNC) people". Working in conjunction with QEJ and multiple allies and financial supporters, the research within this report focuses largely on how alternative social structures and support are built in the absence of societal and familial rejection.

The research and findings are very unique in that it is taking a look at not only what poor queer people face in terms of material reality, but also what can aid resilience in the face of injustice. In order to produce data and findings, 171 interviews were conducted as well as 10 videos and hundreds of hours of recorded material (10). The way in which knowledge and information is produced and the way in which the WWRC operates are both intentional processes reflecting the core values of QEJ's mission.

The report ends with a section titled "what can this knowledge do?"

Nicely put is the overall finding that social institutions be held accountable and change to be more inclusive:

"...the WWRC recognizes how deeply peoples' lives are interconnected, and dependent upon the state. Our data reflects survey takers' insistence that social systems and institutions be held accountable and be made to change" (p.65).

I am curious to dig deeper into the queer response to recent hate crimes legislation which this report brings up toward the end...

"While real access to civil rights at the local, state, and federal level can make a tremendous difference in LGBTGNC lives; we understand the investment in militarism and policing marked by hate crimes law as being at cross purposes with racial, sexual, and gender liberation [...] Not only does sentencing enhancement contribute to the problem of violence in many communities by adding bodies and years to incarceration rates, but most advocacy discourses keep discussions of hate crimes and state violence distinct" (p. 69)

Further investigation: what can I find about QEJ and its anti-PIC stance, what are queer critiques of the recent Matthew Shephard Act, and how are alternatives to imprisonment such as restorative justice queer?

3) Heidi Barton Stink's song "Direct Action"
I've heard this song performed a few times and recently came across a video somebody made and posted on I thought it was a good way to illustrate some of what QEJ stands for in a creative way.

Some lyrics: "health care and a place to sleep/we need love and some food to eat/we need a life without the threat of violence at the hands of police [...] on average once a month, a trans person is murdered because/we've been viewed as less than human..."

Stink, Heidi Barton. "Direct Action". 15 May 2010. RadQueerify. 1 November 2010.

Did you catch what the sign in the video said? No worries:

"Marriage rights won't magically stop people from brutalizing us! We need food, shelter, health care, education, and security before anything else!"

I bring this video into conversation with Queers for Economic Justice because of its central message highlighting ongoing and systemic violence against transgender people in particular. The lyrics and imagery of the video support the principles that QEJ is founded on, and it's always fun to highlight Heidi once again. I've heard this song performed a few times, the most recent of which was at a spoken word event held by the QSCC a few weeks ago during coming out week. She acknowledged the recent tragedies of youth suicides but also brought awareness to the fact that we rarely hear of the murders and violence experienced regularly by trans women of color. The realities faced by poor queers will likely never be accurately represented in the media (or represented at all!), so I find it important that Heidi is able to get the message out through means of small shows and free downloads.

Future investigations that this song and video inspire: state sanctioned violence (police and the PIC) against the poor in general and queer poor specifically (trans and/or gender queer even more specifically). Police brutality and abuse of power is not regularly discussed in the mainstream as a real source of violence against communities facing poverty (outside of them anyways), and as such leave their images somewhat untainted.

I came across this video and wanted to post it for further context:

A statement in regards to the outcome of the Duanna Johnson trial (published April 19th 2010, the most recent I could find).

"The evidence favoring Duanna Johnson's abuse was unprecendented. Had Duanna been white or cisgendered, the case would've been a no-brainer"...

(to read more:

AB: # 2

As I further reading readings/articles and view websites I focused my tracking topic "affect" more closely on how youths particularly children who are in elementry and Jr. high school. I choose to pick these ages of children because I feel that, this age range is where they tend to be exempt from images and representations of queerness. They have many questions and are at an age of curiosity. So with that I feel asking or seeing how queerness "affects" their lifes will not only see how queerness "affects" them but how they may view queerness, how queerness is apart or not apart of their life. At those ages children are the most receptable to new things and if they are introduced to such a new aspect to life early they possibly will be more open to it, or even just aware, so that then they will be more understand and able to respect the
"queerness". So my main goal is to see how they internalize the queerness.

Title of sources:
1.) Queer lives as "hormal" lives
2.) Fight for the queering desire
3.) Queer your eye

Author/authors of the source
1.) Thomas, Gregory
2.) Jordan, Patricia
3.) Matthews, John

Brief summary (How it relates to topic)
1.) In this article it spoke about how queer lives are now being seen as "normal", how queer is being seen as the new heterosexual. They say this because queer groups of people and images and representations are advertised more and more and they have more support than ever before.

2.) This article spoke upon queerness, particularly men in relationships with men and women in relationships with women and how "we" society all have that underlying desire but dont because of how America trains us to behave and how to live through what America deams as good and not good when in a relationship.

3.) This article spoke about how society needs to obtain a queer eye in life in order to be more well rounded and accepting to all classes, races, gender ect of people. developing a queer eye allows a person to be more open minded and understanding.

Direction for further reading
1.) In this article I would like to further read what is "normal" and how that idea of "normal" is what stops others from going outside of the box that is deamed "normal" and thus creating this image of "normal" for our youths.

2.) In this reading I would like to further read into what the queering desire details for children who are school level age and how do they participate or not participate in this idea based upon what society tells them.

3.) In this article I would like to futher read how queering your eye is a good idea or bad idea. How in doing so "affect" youths perceptions.

Where and how you found source
For 2 of my articles I got them off the school library website by putting queer and affect into the search engine. For the 3rd reading I got that off of the google website by asking for articles that spoke about how queerspace affects youths.

Formal citation MLA format
1.) Thomas, Gregory."Queer lives as "normal" lives", Dec.2006, vol.8, issue 4, p454-470
2.) Jordan, Patricia."Fighting for the queering desire" Jan. 2002, vol 6 issue 3, p360-400
3.) Matthew, John."Queer your eye" Feb.1996, vol.10, issue 2 p400-425

Queering Intimacy Annotated Bibliography #2

I am continuing to queer intimacy within families. I have chosen this time to delve a little deeper into these queer familial relationships. By looking closer at certain emotional or stressful situations (funerals, coming out, wedding parenting, etc.) within queer families and the intimacy that is or isn't experienced will help shed light on how these issues are or aren't addressed within queer families.

Berstein, Mary, and Renate Reimann. Queer Families Queer Politics: Challenging Culture
and the State. New York: Columbia University Press, 2001. Book.
queer families politics.jpg

I had read this book for my Love, Sex, and Marriage course. The book has 24 chapters that show examples of queer life and how queer people and their families have experienced situations including marriage, work, family outings, death of a family member, parents who identified as hetero and came out as adults, and more. Queer Families Queer Politics is not only informative, but easy to read and enjoyable. I focused here on chapter two In/Visibility: A member of the Funeral: An Introspective Ethnography. The woman, Nancy, provides her life story and the current obstacle of her father's poor health and eventual funeral. She explains briefly her life first as a heterosexual, the acceptance of her lesbian self, and the way she exists or more so her invisibility as a lesbian within in her family of origin. In sum, she as seen as a lonely individual, incapable of love. She makes use of her father's funeral by writing this essay as an introspection ethnography. She says, "With this formulation, it is possible to view the process of its production through the lens of a family ethnography concerning the struggle of a white lesbian with a heterosexual history to become visible and accepted (as lesbian) in her working-class family" (35).im a full grown lesbian.jpg

Berstein, Mary, and Renate Reimann. Queer Families Queer Politics: Challenging
Culture and the State. New York: Columbia University Press, 2001. Book

I decided to also to engage with chapter 14 Parenthood: "My Daddy Loves Your Daddy": A Gay Father Encounters a Social Movement. I just couldn't pass this chapter up. It was such an emotional and inspirational chapter for me. My dad is a gay man whom for many years identified as heterosexual. He has been out to immediate family and a few friends for about 12 years now. John, the author of this chapter has a history similar to my dad's in which he identified as heterosexual for more than 15 years and was also married with two children. He explains his role as a much more liberated and active gay dad. John explains how he found such meetings and gatherings as the Gay Fathers' Forum and Fag Dads by the Bay . By making these groups an active part of his life he, "...had found an organization that acknowledged [his] multiplicities-a social movement and [his] personal identity converged as [the] fathers discussed children of gay parents" (224). This was important for my relationship with my dad who remains quite closeted. I actually read several parts of this chapter holding back tears of sadness and excitement at the same time. It is important to note that there are outlets and groups to discuss queer life and the queer families too. I would like to find out more information for myself in regards to the daughters of a queer parent. I also found the title of the essay very touching.baby_book_for_children_of_gay_dads_binder-p127998845882464743ff6o5_400.jpg "My Daddy Loves Your Daddy" was actually spoken between the daughters of different parents who now had gay dads. As John said it, "...was a beautiful expression about gayness, acceptance, and family" (227).

Pidduck, Julianne. "Queer Kinship and Ambivalence: Video Autoethnographies by Jean Carlomusto and Richard Fung." GLQ: A Journal of Lesbian and Gay Studies 15.3 (2009): 441-468. Web. 01 Nov. 2010 .

Queer Kinship and Ambivalence

This article seemed very fitting in regards to heternormative standards and the exclusion and contesting of queer intimacy between friends and family. The author addresses kinship by use of queer theory with the intention of reformulating the hegemonic language and meanings behind family. The author also incorporates the use of autoethnography, which is, " autobiographical mode of research and writing
that integrates a first-person voice with ethnographic cultural analysis" (443). Pidduck follows Jean Carlomusto's To Catch a Glimpse and Shatzi is Dying and Richard Fung's Sea in the Blood and My Mother's Place
richard fung.jpg
Fung and Carlomusto make use of the autoethnography by incorporating the queer community, class, and race within their own families by clashing with heteronormative family ideals.

After furthering my search for intimacy within queer families, I now would like to try to find some research and/or stories that pertain specifically to me and my family. I would love to find quantitative research that gives information on kids of parents who came out in their childhood. Also personal groups, or maybe even books that have been published by the queer families.

Annotated Bibliography #2

Overview of Sources: Michael Warner
Each of these sources provide insight about the movement towards equal rights for people. These examples include a variety of free expression, cultural and political components, and the outlook on being normal and how normalcy defines the concept of marriage.

1) Michael Warner in Apparition of the Eternal Church

Michael Warner.jpg

I chose this picture of Michael Warner as one of my sources, because of the free expression inhibited by the gay rights leader. Warner seems so engaged with his thoughts and his ability to put up a fight towards equality appears to be endless. The power of the mind often times is more powerful than the power of words.

I believe that there is nothing more motivational or inspiring than a person's since of determination and perseverance. This image is the exact frame of mind that everyone should experience in terms of setting goals for themselves and others. If more people could engage in their thoughts and beliefs, chances are they would find their actions successful.

I found this photo by typing in "Michael Warner" into Google Images.

Festa, Paul. (Michael Warner in Apparition of the Eternal Church) 18 April 2008

2) Publics and Counterpublics
By: Michael Warner

Warner emphasizes that there is a difference between making something public, rather than making the same thing political. He explores the various components of culture, such as: the media, public speaking, and art and contrasts these aspects with attributes of politics, like elections, laws, lobbying. Warner provides a description of the ways that people create a social, theatrical space to express their argument to equal rights and how it contributes to the ongoing project of understanding the cultural work of performance in gender studies.

What Warner does here is highly significant in the sense that he is able to get individuals to look at different social and political aspects from different perspectives. By discussing these different components, individuals are able to see the big picture of the equal rights movement. It's like Warner describes the culture aspect as the protagonist and the political side as the antagonist.

I found this source by googling books of Michael Warner online.

Warner, Michael. Publics and Counterpublics. Cambridge: Zone Books, 2002.

3) Normal and Normaller: Beyond Gay Marriage
By: Michael Warner

Warner asks whether gay people want to be normal in a way that would be satisfied by marriage. He asks, "Is Sex Normal?" But what really defines normal? People believe that society defines normal, but that is only because society is close minded and has not been exposed to alternative perspectives and concepts, therefore anything not in the most familiar and recognizable state of mind is not "normal." Does marriage change people it inhibits or do the gay people change the concept of marriage?

I wanna know where the concept of normal really developed from. People and pretty much everything else on this earth is very different from the next. Normal to me doesn't always have to be the most potent or exposed idea, thing, or action out there, especially when talking about sexual preference. Just because homosexuality is not as prevalent as heterosexuality does not mean that it's not normal and the same goes with gay marriage. Just because you see more men and women getting married to each other does not mean that when two men want to get married it is not normal--that is called a double standard.

I found this source by googling books of Michael Warner online.

Warner, Michael. Normal and Normaller: Beyond Gay Marriage. Durham: Duke University Press, 1999.

Ava. "Queer This: 'It Gets Better.'" queering desire: fall 2010. 18 Oct. 2010. Web. 21 Oct. 2010.
Nair, Yasmin. "Queer suicides: Complicate the issue." Windy City Times, 13 Oct. 2010. Web. 28 Oct. 2010.
Puar, Jasbir. "Preface: tactics, strategies, logistics." Terrorist Assemblages. Durham: Duke University Press, 2007. ix-xxviii. Print.

Annot. Number 2- Radical Sex


For my second annotated bib. regarding radical sex practices I've decided to query beautiful/grotesque and desire/disgust binaries and how social media influences and shapes those ideas/feelings within BDSM. My sources are QueenSnake's blog,, (Beware! It does contain graphic content), Margot Weiss's "Gay Shame and BDSM Pride," and a conversation I had with my friend (who I shall call P) who is into the BDSM lifestyle. My friend "P" showed me QueenSnake's blog a few weeks ago while we we're at her house. The topic came up by her asking how my classes we're going and I explained this project and she happily volunteered some information. I found the article by Margot Weiss by searching the Ebsco Host database on the Inver Hills Community College website. The way they all connect and relate is by the fact of how they each bring an aspect of the beautiful/grotesque and desire/disgust binaries. "P" discussed how Facebook and blogs impact the view on BDSM in a positive and negative way and she expressed her feelings on how QueenSnake's blog represented a beautiful aspect on BDSM because of her "about me" section and also her pictures she posts on her blog. Margot ties with my other sources because it confronts how two organizations use different types of media to display a positive/negative view/public face.

While sitting on my friend, "P's" couch, we got into the subject of BDSM and it sparked a lengthy conversation of her opinion and experiences regarding the internet and how she came about the lifestyle of BDSM. She told me that she wouldn't have had the courage nor the knowledge to engage in the BDSM lifestyle if it hadn't of been for the internet. She told me that there are so many sites and blogs for the BDSM lifestyle that societies view is influenced in a positive and negative way. She has told me stories of people emailing her and several others within her BDSM group (they have their own blog and Facebook page) and telling them how sinful and demented they are for engaging in such an act. However, she has also received many emails thanking her for her openness and information and that their view on the lifestyle of BDSM has changed in a positive way. Here is part of our conversation:

P: "I think that society views BDSM with a sense of morbid curiosity- like watching a car accident or Jerry Springer. They want to 'see' it but don't 'understand' or 'accept' it. Many people think BDSM is 'goth' or some sort of 'perversion'. It's not. It's just another aspect of sexuality. Sex can be soft or hard, slow or fast, etc. BDSM just takes it to another level. There is a lot more psychology to BDSM than many people understand. The "dominant" is NEVER in control, but actually is constantly taking the 'submissive's' feelings into consideration. The job of a 'dominant' is to push the 'submissive's' envelope of comfort, but never to upset them or cause true harm. Outsiders (aka: society) don't understand this and think that 'dominants' are pushy/bitchy people and 'submissives' are weak/like to be hurt people. This is not true. I've had lawyers want to be submissive and housewives want to be dominant. I myself take both roles since most people are not all dominant or all submissive."

While "P" is uncomfortable with me giving her Facebook page and blog in this post, she has offered a youtube video that kind of describes how some members of the BDSM lifestyle feel towards pain and sex. This video has graphic material so be warned. It does start off really weird but it goes into an interview after about 30 seconds.

"P" also helped me find my second source- QueenSnake's Blog
. After our conversations she wanted to show me something that she thought displayed the BDSM lifestyle quite beautifully. Her blog has images and stories of personal experiences with BDSM and she also has a few entries about fetish parties. What I found interesting about her blog is her "about me" description. When I was looking through her blog entries I got a little sick to my stomach because some of the extreme images and stories and I almost argued with my friend about this site making BDSM seem beautiful, but then my friend showed me the "about me" page and I understood why she thinks that QueenSnake's blog is beautiful. In her "about me" section she states that "The BDSM word has different meanings, for me it is not just about pain and pleasure but also creativity." I think that at first glance, her website would cause a disgust binary to society because of the extreme images but on the other hand I feel like her "about me" section could calm people down with her meaning of BDSM being about creativity. QueenSnake gives a variety of links to different blogs on the lower right hand side: Twisted Blogs
and The Pain Loft

My last source is Margot Weiss's "Gay Shame and BDSM Pride." I found this source on my computer while searching EBSCO Host on the Inver Hills Community College's library database. The article describes an organization named "Gay Shame: End Marriage" and their tactics to advertise their beliefs and opinions. In 2004, Gay Shame stenciled a slogan onto the sidewalks of California that said Gay Shame [heart] End Marriage. They also have a website and their mission statement is, "GAY SHAME is a Virus in the System. We are committed to a queer extravaganza that brings direct action to astounding levels of theatricality. We will not be satisfied with a commercialized gay identity that denies the intrinsic links between queer struggle and challenging power. We seek nothing less than a new queer activism that foregrounds race, class, gender and sexuality, to counter the self-serving "values" of gay consumerism and the increasingly hypocritical left. We are dedicated to fighting the rabid assimilationist monster with a devastating mobilization of queer brilliance. GAY SHAME is a celebration of resistance: all are welcome."


While Gay Shames mission might seem appropriate/honorable I think they take a little bit of a drastic measure to advertise their ideals. Do you feel this is a positive or negative mission/public face? Would you be influenced at all to attend their meetings? The article also reviews an incident in Maryland concerning an annual BDSM conference that was supposed to be held at the Princess Royale hotel. The hotel canceled the event at their location because of the uproar the public created because of the "freaks" that would be staying in their town which caused the NCSF (National Coalition for Sexual Freedom) to get involved. Weiss states that "As explained on its Web page, the NCSF's goal is to create 'a political, legal, and social environment in the United States that
advances equal rights of consenting adults who practice forms of alternative sexual expression,' a goal they pursue through mainstream media, lobbying, legal casework, and policy advising. Thus, in the Black Rose case, they explained to the local media that the conference was 'going to be a lot of sitting in chairs and . . . lecturing on how to better your relationship,' and 'more than 75% of the people are couples, most of them married.'"

NCSF's tactic is much more subtle than Gay Shames and might be more affective in some way, shape or form. Do you think they use this tactic because of the issue their dealing with? Do you think if it was a topic that isn't so 'touchy' it wouldn't respond to such an uproar so rationally? Both of these websites create a positive/negative binary on their issue/views, but do you think using different tactics/resources would create a different image for the public? Some sites worth checking out are Gay Shame

Weiss, Margot D. "Gay Shame and BDSM Pride: Neoliberalism, Privacy, and Sexual Politics." Radical History Review 100 (2008): 86-101. Academic Search Premier. EBSCO. Web. 2 Oct. 2010.

Personal Interview with "P" by Dani DelCastillo. 10/01/2010.

QueenSnake. "My BDSM stories and experiences." QueenSnake's Blog. QueenSnake, Web. 1 Oct 2010.

Annotated Bibliography 2 - Eve Sedgwick

I realized that it is quite difficult to find works online that are related to Eve Sedgwick. It seems to me that the death of Eve Sedgwick is the main focus on a lot of online blogs. Although I do understand that she was a pioneer in the LGBT studies, I found a lot of books and articles related to the impact she has made on others.

Edwards, Jason. EVE KOSOFSKY SEDGWICK (Routledge Critical Thinkers). 1 ed. New York: Routledge, 2009. Print

I found this book using the University's library website, and this was one of the first few books that popped up. Although this book was not written personally by Eve Sedgwick, the author, Jason Edwards, takes a closer look into her work and how she has impacted his life. In this book, Edwards gives thorough definitions of certain terms and theories Sedgwick has derived during her lifetime. There is a chapter in the book where Edwards discussed about one of Sedwick's works, Epistemology of the Closet, and he examines the work in relation to his personal experience. He brings up the issue of how one defines a 'gaydar' or 'queerdar' and how it relates to Sedwick's book. Edwards explains that Sedgwick's work is focused upon how the viewer relates to the text and how Sedwick encourages readers to experience text first-hand instead of through marginalizing and pathologising the heteronormative beliefs that we exert onto queers. That rather than possessing a sense of 'gaydar' one has to open their minds to experiencing queer gestures, signs, images, symbols, and phrases.

Sedgwick, Eve Kosofsky. Tendencies (Series Q). London: Duke University Press, 1993. Print.

A chapter in the book, Tendencies, Eve Sedgwick is presenting a speech about her dear friend, Michael Lynch, at a conference related to Lesbian and Gay studies. In this chapter, Sedgwick introduces her story of how she met Michael Lynch, a gay man who had white framed glasses that she loved. She goes on a journey where she finds the same white framed glasses that to her reminds her of Michael. However, her experience is quite different behind these white glasses. This is where she discovers the hidden meanings behind the white glasses. In regards to the conference that she is presenting this speech, the story is what inspired her to ignite the start of LGBT studies. In the way that it is written, the story is more personal and yet is a telling of how similar we all are to each other, despite our sexual differences.

Boldt, Gail Masuchika. "Sexist and Heterosexist Resonses to Gender Bending in an Elementary Classroom." Curriculum Inquiry 26.2 (1996): 113-131. JSTOR. Web. 21 Oct. 2010.

I found this article through the University's library website, which led me to JSTOR's files related to Eve Sedgwick. In this article, the author Gail Masuchika Boldt, discussed about gender bending in an elementary classroom. She focuses the article around an incident that occurred with one of her students, who was a boy and enjoyed playing with girls. One day this boy is rejected by his long time friends who explained to him that because he was a boy, he was not allowed to play with girls anymore. Boldt uses theories from both Judith Butler and Eve Sedgwick to explore the construction of gender and sexual identities. Boldt analyzes the reactions of her students when talking about gender identities and how her students could only describe others and categorize them into a specific gender but could not describe themselves individually, which leads to an "idealized gender identity" (Boldt, 117). In reference to Eve Sedgwick, Boldt brings into the discussion of effeminate boys and gay men, and how it ties into the psychiatric world. Sedgwick's book, "How to Bring Your Kids Up Gay", Sedgwick questions that by pathologizing gender, it gives more power to the psychiatry to produce and be a participant of eliminating homosexuality. Boldt believes that by exposing her students to differences in a positive way, there is hope that they can become more open-minded. However, there are also complications with what the children choose to believe based on what they have been brought up to see and learn from.

the intricacies of intimacies--annotated bib no. 2


Stadler, Gustavus. "Queer Guy for the Straight 'I'". GLQ: A Journal of Lesbian and Gay Studies. Vol 11.11, 2005. 109-111.

"And as marriage has come to define the public shape of gay rights discourse, there has been a growing tendency among well-off, well-educated straight liberals to attribute therapeutic value to gay intimacy--especially, of course, to "committed," monogamous relationships. A certain number of lefty straights assume that male queers are not only funnier, smarter, and more stylish than heterosexuals (of both sexes) but, like lesbians, more adept at handling emotions, interpersonal intimacy, and relationship issues--that they are not weighted with all the accrued burdens of heterosexuality...Phantasmatically liberated from legal interference, outdated moralism, parents, and children, they know how to find the success in passionate failures" (110).
Stadler calls into question the portrayal of on-screen gays in the show Queer Eye for the Straight Guy and its emphasis on their supposed aesthetic prowess (their power to makeover ANYTHING!) and its consequences. He argues that this positioning limits them to the periphery, and puts them in the role of confidant (to straight women) and best friend/listener. Their value is contingent upon their acknowledgment by and usefulness to other (straight) people/characters.

Speaking of Queer Eye he writes, "I also pick up a hint of an all-too-available assumption be queer means not only to be good at making straight people's lives happier but to have the time to do so" (111). Stadler argues that media portrayals of queerness perpetuates the "fantasy" that intimacy connected to gay males is consumer- and beauty-driven, enabled by their disposable incomes (because they don't have the heteronormative family to care and pay for) . This depiction of well-off, well-educated, white or light-skinned gay New Yorkers is one that, in some form or another, is the mainstream construction of gayness. It erases race and class (because the power of consumerism and new clothes can whiten away any visible markers) and equates "gay" with "queer."

What gets highlighted in this critique is the peripheral nature of the gay characters, even within their own show. Their value is in the beautifying powers they possess that will inevitably touch the lives and hearts of the straight men they makeover. Their abilities within the show are best put to use when they're serving straight people. Therefore, this knowledge of 'intimacy' and relationships that Stadler defines, is only in relation to straight people.

As a final semantic note, Stadler questions why the show is titled "Queer Eye for the Straight Guy," and challenges us to imagine what "Gay Eye for the Straight Guy" would signify to a mainstream audience.

Hurtado, Aída. Voicing Chicana Feminisms: Young Women Speak Out On Sexuality and Identity.. New York: New York University Press, 2003. Print.

voicing jpg
Hurtado's book synthesizes the research of and interviews with various young Chicana women. She relates their stories in a very informal, anecdotal fashion that makes the experiences they relate even more personal and immediate-feeling. In discussing family and the changing relationships the young women had with their fathers, Hurtado writes, "Although, with two exceptions, none of the fathers spoke to their daughters about about menstruation or about sex they still were aware of their daughters' physical changes...In a few instances the relationship between father and daughter changed irrevocably. [The interviewee, Victoria, writes,] 'When I was little, I was really close to my dad...I was always getting in his way, but he didn't mind. As soon as we [Victoria and her sisters] hit puberty, everything changed. He wouldn't talk to us'" (54).

She describes the feeling that Victoria experienced as "abandonment" (54). I think abandonment is a partner sensation to intimacy. Within intimacy, and the greater the sense of closeness, there is the potential for abandonment. What if we were to queer this except--how would a queer abandonment within familial/parental relationships look like? Why and how would it come to be? How can this be tied to Queer Eye? What do the bodily changes that the girls experience throughout puberty (e.g. menstruation) have in common with the coming out experiences or narratives and their effect on intimacy within family structures?

Kincaid, James. "Producing Erotic Children."


After last week's diablog about the erotic child, particularly in reference to Kincaid's article, I felt like some connections could certainly be made between the erotic child and intimacy. Because what is the unease we feel about broaching the subject of child sexuality, but an unease with a different kind of intimacy? What is child molestation but an unacceptable form of intimacy? What are the consequences and implications of viewing sexual molestation (within Kincaid's article) using the term 'intimacy'--to use the same term for something that implies "good" closeness? And what are the implications of wanting to be a part of the intimacy (if it can be called that) of a community of victimization, like in the documentary about the Friedmans? How are interpersonal relationships tied into each other, and how do they change as we change the way we think about them?

Existing in bodies existing in time.

"We are born in a physiological time, after a certain number of mitoses and at the closure of a genetic figure; but we are born, after 270 days, into an astronomical time of days and years. Thus begin our astronomical birthdays; but these again are not the time in which we mature and die. They would seem to be irrelevant, 'a man is as old as he feels.' 'But how old do you feel then?' 'Ach! 43 years!' The conditions of society go by astronomical time and they have done me in." --Paul Goodman, 'Five Years'

Muñoz, José Esteban. Cruising Utopia: The Then and There of Queer Futurity. New York: New York University Press, 2009. Print. Cruising_Utopia.jpg

"I contend that if queerness is to have any value whatsoever, it must be viewed as being visible only in the horizon." (11)

"Utopia can never be prescriptive and is always destined to fail." (173)

José Esteban Muñoz opens his book with the postulation that "queerness is not yet here," and thus, "we are not yet queer." The purpose of such an outré assertion being to skirt pragmatic gay and lesbian political devotions to the immediate present -- as "heterosexual time" has been conceived and propagated as prioritizing reproduction and capitalist conceptions of work time -- and instead to cruise ahead, as it were, towards a queerness that is "not-yet-here," but on the horizon. The idea of queer failure becomes somewhat central to Muñoz's argument -- for any outlook in which utopia is anticipated as a conceivable end is, simply speaking, naïve. This failure is not embarked upon as a goal, however, but is rather an inevitability of queer futurity. Muñoz conceives of this far off queerness by relying on images from the past -- specifically those of the Stonewall period -- in order to track not the possibilities of a queer utopian future, but the potentialities for one: "We have never been queer, yet queerness exists for us as an ideality that can be distilled from the past and used to imagine a future. The future is queerness's domain" (1).


It always was a shock entering the straight world of a car full of grim people sitting dumbly with suffering on their faces and in their bodies, and their minds in their prisons.

-- You Got to Burn to Shine; John Giorno (qtd. in Muñoz, 14)

The logic of my opening a series of sources concerned with bodies in time with Cruising Utopia may not be readily apparent. However, Muñoz's interest in and investigation of performance art, performativity and performed radical sex acts of the past, present, and towards the future support my decision to include the book under this heading. Further engagement with the text and the implications of these embodied acts and experiences of temporality and futurity may further inform the decision. The key point of conflict with this book, for me, was my limited knowledge of the social theory of Ernst Bloch -- although my scattered familiarity with the Frankfort school was vaguely helpful, familiarizing myself more thoroughly with Bloch's work, especially that concerning utopia, may provide me with a more satisfactory understanding of Muñoz's intentions. Lee Edelman's No Future would be another good text to become more familiar with for further engagement with Cruising Utopia.

This is a relatively new book from Muñoz, whose previous book, Disidentifications, I was only first introduced to last year in Queering Theory. I've been slowly reading through this book since September, developing mixed and alternating thoughts and relations to it. There were a couple of chapters that grabbed my attention immediately, namely "Ghosts of Public Sex," and "After Jack," the latter of which probably being my favorite chapter in the book, but there were a few chapters that left me a bit underwhelmed. I hope to continue spending time with the book as I have not completed it yet, and would probably better serve myself (and Muñoz) if I read it straight through, from cover to cover, rather than skipping around it as suits my own time and will.

Childs, Lucinda. Dance.1979. Music by Phillip Glass, lighting by Beverly Emmons, and a film by Sol LeWitt of portions of three of the five sections ("Dance #1," "Dance #3," and "Dance #4").

Dance demands a degree of service greater than any other permorming art, or sport. while the daily life of every dancer is a full-time struggle against fatigue, strain, lucindachilds-01.jpgnatural physical limitations and those due to injuries (which are inevitable), dance itself is the enactment of an energy which must seem, in all respects, untrammeled, effortless, at every moment fully mastered. The dancer's performance smile is not so much a smile as a categorical denial of what he or she is actually experiencing -- for there is some discomfort, and often pain, in every major stint of performing.

-- Susan Sontag, "Dancer and the Dance"

I do not intend to apply critical or social theory to a work as pure as Dance, but merely to comment on its magnificence in rendering and defying conventions of time. Classical dance is controlled and propelled by precision -- the dancer's body is bound by time, every movement, every pain. Lucinda Childs' Dance, in its hypnotizing transposition of bodies from the past to the present, demonstrates a profoundly righteous use of the film medium. Master conceptual artist, Sol LeWitt, filmed Childs' dance in 1979, the film was then used as a projection onto a transparent scrim at the front of the stage during performances -- providing not merely a setting, but a literal transfiguration of the dance -- to create an alternate reality, a double-space, which, juxtaposed with live performance, establishes an intimate ambiance. Appearing as a shadow mimicking and following its three-dimensional counterpart, the projection over and above the performers makes the live dance alternately appear as a disembodied effect of the image: an illusion that there are no bodies, only ghosts. Ballet so often creates an illusive spiritual fluidity of movement seemingly incorporeal, but here the film projection amplifies the bodies' ethereal phantasm by posing the live dancer against a discarnate mirage of a past self reborn on film -- a temporally defiant spectacle.
(Sontag regards the film as "finally subordinate to the dance," a notion reinforced by Childs' recent re-production of Dance with a new company of dancers to perform beneath the 1979 film recording.)

I am anything but an authority on ballet or any other form of dance. A more thorough knowledge not only of Lucinda Childs and balletic minimalism, but of minimal art of the 70s in general may prove essential for further investigation into the temporal significance of the above discussed piece. I know Sol LeWitt primarily as a minimalist sculptor, and was, until quite recently, unaware of his other cinematic endeavors. Familiarity with LeWitt's other film projects would be beneficial as well. However, much further investigation in and/or engagement with the piece may risk vulgarity without my experiencing the performance first hand. Someday, I can only hope.

I first saw LeWitt's film of Dance about five years ago in art school when a friend who was studying dance and performance art showed it to me. I had not seen it projected above a live performance until just last week when I was looking for the LeWitt film on the web, and this discovery -- as well as that of the recent performances accompanied by the film -- led me to begin thinking of it in relation to Muñoz. This piece compliments his book quite well, I think, despite its distance from anything decidedly queer. The dance and its players may not hold any relation to the term or its ideas and movements, but in placing it adjacent to Muñoz in this way, I think that we can momentarily look at each in more nuanced ways. Besides, minimalism plainly effuses certain utopian rays, does it not?

Greenaway, Peter, dir. A Zed & Two Noughts. Fox Lorber World Classic Cinema Collection, 1985. Film.

Oswald Deuce: How fast does a woman decompose?
Oliver Deuce: Six months, maybe a year? Depends on the conditions.
Oswald Deuce: Does being pregnant make any difference?
Oliver Deuce: No.
Oswald Deuce: And the baby?
Oliver Deuce: How far gone was she?
Oswald Deuce: Perhaps ten weeks.
Oliver Deuce: Then you'd never know.
Oswald Deuce: [long pause] I cannot stand the idea of her rotting away.
[short pause]
Oswald Deuce: What is the first thing that happens?
Oliver Deuce: The first thing that happens is bacteria set to work in the intestine.
Oswald Deuce: What sort of bacteria?
Oliver Deuce: [matter-of-factly] Bicosis populi. There are supposed to be 130,000 bicoses in each lick of a human tongue; 250,000 in a french kiss. First exchanged at the very beginning of creation when Adam kissed Eve.
Oswald Deuce: Suppose Eve kissed Adam.
Oliver Deuce: Unlikely. She used her first 100,000 on the apple.

-- from A Zed & Two Noughts

The wives of two zoologists die in a car driven by a woman called Bewick who's attacked by a swan on Swan's Way. This is the event upon which A Zed & Two Noughts (Z.O.O.) builds its drama. In preparation for making the film, Peter Greenaway (the writer and director) visited zoos throughout Europe, America and Australia -- in an interview conducted just after the film's production, Greenaway remarks of the zoo in Berlin, unique in that it exists within the city, "You could see a hippopotamus standing in front of a tramway. It was this relationship between man, animal and object that appealed to me. In this respect, Berlin is an especially powerful symbol, because one might consider the city itself a zoo." The movie revolves around the tortured grief of the two zoologists, twin brothers, whose wives were suddenly killed at the zoo -- Oliver and Oswald begin to embark on a research project with an impossible goal: to uncover and demystify the truth of death and mortality. Their research, experiments and affairs only serve to further upset and disparage physical, scientific truths as their obsession with decay and the indistinguishable facts coalescing human and animal corporealities leads to their final experiment: the death and decay of their own bodies.

The work of Darwin casts an overwhelmingly present shadow over the film, and it is for this reason that Darwin's theories may be interesting to revisit for further discussion of bodies and temporality. Greenaway is a marvelously intriguing figure, and his work consistently makes itself relevant as I think through questions of queer theory and queer materiality. A Greenaway film is never free from the aesthetic and spoken references to Vermeer, a painter who I've come to slowly find more interesting and vanguard than he at first appears -- Vermeer somehow could make for an interesting subject through which to link Images of time, the subject of my last annotated bibliography, to Bodies of time.

The first Greenaway movie I ever saw was The Pillow Book when I was in high school. I first saw A Zed & Two Noughts with a friend in New York a few years ago, and like I already mentioned, Greenaway and his various artistic endeavors have since been an ever present source of interest and inspiration. Unlike the first two sources in this series, which show bodies moving through time, this showcases the inescapability of bodily existence. In this way, as Paul Goodman suggests above, I have begun this project in contemplation of how astronomical, as well as physiological, time has done us in.

Additional sources pertaining to Bodies of Time not included in this entry:

Annotated Bibliography

Annotated Bibliography 2
Megan Bohnen
Introduction: My first source relates to the Mormon Church's suppression of intimacy between homosexuals. My second source is a study on levels of intimacy and sexuality in homosexual couples. I think that it is good to distinguish intimacy from sexuality. These researchers were able to separate the two to test for, which shows a level of understanding. So this first source views homosexuality as mostly if not purely psychical and the second views intimacy as anything but. The last source directly relates to source one since it demonstrates the desire for intimacy with the sex found attractive by the beholder. Something that the man featured in source one found paramount in his life. Faking attraction to and a spiritual connect with the opposite sex can not fulfill a homosexual person's need for intimacy.
Source 1: No Author, but Title: LDS Homosexuality 022: Frustration with the LDS Church's Options for Homosexuals, found on
This video clip is of a man discussing the limitations of the LDS church's views on homosexuality. LDS refers to the Latter Day Saint movement which is a group of religious denominations and adherents who follow at least some of the teachings of Joseph Smith, Jr., who published the Book of Mormon in 1830. The video clip basically states that he thinks that it is wrong that he is denied a partner in his life as a result of his belonging to this church. He has become uninvolved with the church because he did not agree that he should deny to himself that he was gay. He has been told that he should remain active in the church and not pursue a relationship with a same sex partner. He could not comply with doing that since he has full attraction to other men and no attraction to women. He thought that it was ridiculous to ask someone to give up their loved one to remain active in his or her church. There are many elements of a homosexual intimate relationship other than just sexual, he explains in the clip. He said that orientation is so much deeper than physical. For example, if he were to marry a woman for reproductive purposes, he would be a poor partner to her spiritually, emotionally, and would not be able to provide that kind of partnership to her because she was a member of the opposite sex. This interview basically suggests that intimacy between same sex individuals includes being physically and emotionally close, which cannot be denied when belonging to a church if you desire to live a happy and fulfilling life.
Additional sources: on this website there are more personal stories relating to experiences with the LDS church.
I found this clip by typing in homosexuality & intimacy into the YouTube search box. Then I found the LDS homosexuality website by going to google and typing in lds and homosexuality.
LDS Homosexuality 022: Frustration with the LDS Church's Options for Homosexuals (2008). Retrieved October 29 2010 from
Source 2: Intimacy and Sexuality in Gay Male Couples
Author: A. A. Deenen, L. Gijs and A. X. van Naerssen
Summary: This paper was in APA style so it is summed up best by its abstract:
In a study of 320 men (20 to 77 years) in gay relationships, data were gathered on verbal, physical, and emotional intimacy and on sexual aspects of relationship functioning. Independent of relationship duration and partners' age, emotional intimacy predicts relationship satisfaction the best. Sexual satisfaction is best predicted by low sexual distance. Sexual frequency is best predicted by sexual satisfaction. Data analysis indicates that young gay men value emotional aspects of their relationship more than older gay men do. The attitude towards sexual encounters one partner has is related to his actual number of sexual partners and to his partner's attitude.
This paper relates to the term intimacy because it demonstrates how researchers and the scientific community view homosexual intimacy and it reveals correlation of levels of intimacy.
Additional Resources: To read the full report visit
I found this source by typing intimacy and homosexuality into Google, like my first source.
Deenen, A., Gijs, L. & van Naerssen, A. (1994). Intimacy and Sexuality in Gay Male Couples.
Archives of Sexual Behavior, 23(4). 421-431. doi: 10.1007/BF01541407
Source 3: San Francisco Gay Film Fest Commercial Promo found on youtube after typing in "homosexual commercials" at (no author)
This video is a promotional trailer for the San Francisco Lesbian & Gay Film Festival. I found it interesting how the people in the video held hands with each other, laced fingers, and lightly touched each other. It is representative of the longing for same sex intimacy homosexual people experience. They are at a movie with their opposite sex significant other but the physical closeness they share with that person does not satisfy them. The ad campaign's slogan is "it will change your life". This implies that by seeing the revealing films presented at the film festival maybe you will have the courage to come out of the closet. Well, that is what I got from it.
San Francisco Gay Film Fest Commercial Promo (2006). Retrieved October 29 2010 from

My First Annotated Bibliography


For my tracking topic(s), I have chosen masculinity and femininity. I'm hoping it won't be out of the question to inspect how the two terms play off of each other, especially in the context of gender roles and masculine/feminine norms of appearance. These have always intrigued me, so I'd like to take a closer look by using trends in the media, academic sources, and satire. My interest in these was sparked by the media; more specifically, by body wash commercials (you may recall my first Queer This!). I find it intriguing how these advertisements essential "proper" masculine and feminine traits in a thirty second window. This in turn has propelled me to examine gender specific norms of appearance and their connotations. With that, here are my sources:

Source The First

"The Feminine Mystique" by Betty Friedan
I used this source in writing a paper for one of my other classes in which I deconstructed and analyzed body wash commercials for sexist themes. I just found it at the Ridgedale library under their section on feminism. Friedan makes some pretty compelling points about advertising strategies and the effect is has on the public, especially concerning women. To quote: "[Women] are sorely in need of a new image to help them find their identity. As the motivational researchers keep telling the advertisers, American women are so unsure of who they should be that they look to this glossy public image to decide every detail of their lives." She also explains how advertisements convey the promise of life-changing positive effects through the consumption of their products. This book was right up my alley.
Friedan, Betty. The Feminine Mystique. New York, NY: W.W. Norton & Company Inc., 1997. Print.

Secondary Source

"Full Frontal Feminism" by Jessica Valenti
This book is a fun, quick and easy read. I also found it at the Ridgedale library. It outlines the use of sexual oppression in arenas such as the workplace, marriage, and (you guessed it) advertising. The sections about beauty products and plastic surgery are especially captivating. Valenti is genuinely pissed off - it shows in her writing - and by interjecting humor throughout the text, she makes for an incredibly compelling read. She offers strategies on how one can overcome - or at the very least combat - these oppressions and resist societal pressures regarding beauty norms.
Valenti, Jessica. Full Frontal Feminism. Emeryville, CA: Seal Press, 2001. Print.

Tertiary Source

"Jackass For Girls" a Original Video
I don't expect everyone to find this video funny. In fact, many of you may find it offensive. However, I think that the video's use of satire illustrates some good points concerning feminine norms of beauty and appearance. Whereas M TV's Jackass series depicts a motley crew of white male twenty-somethings committing despicable deeds for the sake of cheap laughs, this video can be seen as a social commentary for the things women are expected to put up with in order to maintain an "acceptable" level of femininity. By likening everyday grooming habits to the insane stunts committed on the original Jackass, the video exposes the unfair complexities of the beauty norms that women are expected to uphold.
"Jackass For Girls." Web. 21 Oct 2010.

To Clarrify

To clarify What I mean by queer in my comments, I take it to mean the non heterosexual group of people and the group of people who are always excluded from daily representations. I dont know if thats right, thats just my own understanding. I hope that cleared things up

Track Term Comment # 1


I really like the topic that I picked about "affect". Since this class is based around queering desire I thought it would be a good idea to focus on how queer spaces "affect" younger youths, sense when I was in school, talking about queer ideas was not something that was heard of. For this purpose I went to websites that talked about how queer ideas affected younger children. Wheather they were in spaces that accepted queerness or were against it. I wanted to further examen how children react to the idea of adding new ways of thinking about the space that they are in. How students who identify with queerness feel when queer ideas are never introduced to their spaces and how they then react when they are introduced. Most importantly I would like to examen both sides of how queerness "affects" youths positvely and negatively.

Annotated Bib 1: masculinities


I am doing my tracking topic on masculinities. I find this a very interesting topic because I have had moments in the midst of a football game in a sports bar where I felt there was "too much testosterone" in the building, or had my claiming-to-not-be-homophobic straight male friends say things like, "I don't care if he's gay, as long as he doesn't hit on me", and I've thought to myself, "why is it that men are taught not to cry and to be excessively hypermasculine almost? While women are taught to be polite ladies? Why do we seem to think that being a man means being masculine, and being a female means being feminine? Don't you need one to have the other? Some masculine qualities and some feminine qualities? Why is it more acceptable for women to be bisexual than for men to be? For some reason, it seems to me that masculinity is in crisis. We have created a society that surrounds hypermasculinity and threatens to teach men how to be "real men" in all the wrong ways. Although I do admit it's getting better, I still see this crisis on a daily basis.

Source #1
Jill. "Masculinity in Crisis". Feministe. 28 Feb. 2008. Web. 20 Sept. 2010. .

This article struck me as really interesting originally because I looked at masculinity as currently being in crisis because men are still more likely to be homophobic and taught to be outraged if treated like a woman. To me this kind of masculinity is misogynist and homphobic and therefore in crisis. Yet this article discusses a pastor who tells his congregation that masculinity is in crisis because men are becoming to "soft" and "unmasculine" and it's becoming acceptable for men to act more effeminent. He goes on to talk about gender roles as strictly hypermasculine or hyperfeminine and says he disapproves of GLBT because there is too much fluidity within gender roles. I found Jill's argument against the pastor very agreeable to my own yet it was problematic to hear that these things are still commonplace held morals.

Source #2
Courtenay, W.H. "Constructions of masculinity and their influence of men's well-being: A theory of gender and health". (2000) Social Sciences and Health. 50 (10), pp. 1385-1401.

This article goes to discuss health risks in relation to masculinity and how masculinity is still re-enforced in power structures through institutions such as hospitals and health care. It shows how dominant structures still reinforce masculinity and how men are socially taught these markers of excessive masculinity in gender roles. I find this article interesting because it discusses how masculinity is still played out and there is less fluidity within masculine roles than in feminine roles. I plan to read this article again and think about how social institutions further enforce homophobia or excessive masculinity in power relations.

Source #3
"Tough Guise: Violence, Media, and Crisis in Masculinity" video. YouTube. ChallengingMedia, 4 Oct. 2006. Web. 5 Oct. 2010. .

This movie is really interesting to watch because it discusses how popular culture re-enforces and encourages this new "hypermasculinity" I have been discussing. It also discusses the variations in masculinity between cultures and ethnic groups. One of my favorite parts of the movie, and the most interesting part, discusses how all negative terms used to insult men are either women's body parts (cunt, pussy, bitch) or homophobic terms such as fag.

Tracking Topics: Annotated Bib 1


For the Tracking Topics assignment, I have chosen to follow Michael Warner. Warner is a literary critic, social theorists, author, and along with Judith Butler is considered one of the founders of queer theory. Warner contributes to many publications and has authored several books dealing in queer theory and queer politics. Prior to this assignment I had never heard of Michael Warner before and I find his thoughts and words fascinating. The three sources that I chose for the first annotated bib are what I consider to be some of his more mainstream work. I chose these because I feel like it helped to lay a bit of a foundation in which I can build on later.

Source 1
Warner, Michael. "Publics and Counterpublics." Public Culture 14.1 (2002): 49-90. Project Muse. 6 Oct. 2010
I feel like this article is a good jumping off point into the world of Michael Warner. This article discusses what it means to be part of the public. He asks the question, "Would it ever be possible to know anything about the public to which, I hope, to still belong?" What it means to be part of the public is wholly dependent on contexts such as space and time. The public is ever changing, some people leave and some people arrive. This in turn generates a new public that is different than the one that proceeded. Warner also discusses there exists informers and spectators and what it means to be either.
I think it is important to first understand what the author means when he talks about the public and also who we are as a public entity. What does that mean in terms of interacting with others members of the public to which we belong? More importantly though is the question. What do we as a public consider to be normal?

Source 2
Warner, Michael. "Normal and Normaler." GLQ: A Journal of Lesbian and Gay Studies 5.2 (1999): 119. LGBT Life with Full Text. Web. 6 Oct. 2010.
In this essay, Warner asks questions regarding same sex marriage and whether or not this is a positive step for the queer community as a whole? Would being able to enter into a state regulated union make the queer community more "normal"? The author questions normalcy in a few different ways. "Is sex normal?" "Is it normal for us to want to be normal?" I counter these questions with what exactly does it mean to be normal and normal for whom? Is it normal for us as a society to regulate sex? Who is allowed or able to have sex and with whom? Most importantly though, Warner raises the point that currently in queer politics, the battle that so many of the gay and lesbian activists are engaged in is perhaps an unnecessary cause. The act of marriage itself is called into question as a way for the state to regulate relationships. Queer politics today, according to Warner, have lost sight of what their predecessors were fighting for. The bigger issues such as AIDS and healthcare have gone by the wayside to make room for the marriage equality fight which according to the author could easily be argued as detrimental to the community.

Source 3
Warner, Michael. The Trouble with Normal: Sex, politics, and the ethics of queer life. New York: Free Press, 1999.
My third source is by far the most interesting and in depth. In this book Warner discusses everything from marriage being unethical to promoting the sex industry. I was only able to get a glimpse into this book since it is unavailable at the library on campus but I believe it had enough pertinent information in the chapters that I could find that I was able to use it as a source for the purpose of this bibliography.
The chapter of the book I was most interested in was the chapter titled "Beyond Gay marriage". There were a few points raised in this chapter that I found especially interesting. The first is the idea that marriage sanctifies some couple at the expense of others. To consider the fact that marriage places some couples on a different plane than others is not something that I had ever considered. Marriage is a privilege that is not awarded to everyone. It could easily be argued that this then creates a feeling of superiority for some people. Marriage can also be discriminatory. Some people can have it some can't. If you are one of the people that do not have it, your relationship can begin to feel less worthy than a relationship that is allowed this privilege.

Cherrie Moraga - Annotated Bibliography #1

Because my articles are in PDF format and not an internet site, I'm not sure how to make everything work so that people can acess the information. I tried figuring it out all weekend, but now I guess it's just time to post and figure out the difficulites later. Sorry.

My topic, or rather theorist, is Cherrie Moraga. I was one of the last in our class to sign up for their topic, I felt that all the interesting topics must have already been picked. But I was wrong, I actually enjoyed looking up Cherrie Moraga on the internet and scholarly journals and getting to know more about who she is and what she's done for the community (as I had absolutely no prior knowledge of her). I think my topics are pretty self explanatory on how they all relate to each other, they all involve Cherrie Moraga. My first source is simpler and from there I was able to gain more knowledge on what I should search for, for my 2nd and 3rd sources. All three sources talk about Cherrie Moraga being influential for feminists and gays. All my sources also discussed her books and her being an artist and playwright. It seems she was careful not to discriminate against any one group, because she knew how it felt in her own life when things she was passionate about were discriminated against.

Source #1

"Adventures In Feministory: Cherrie Moraga" By: Ashley Brittner

This is one of the first sites I found that I liked. I chose the topic of "Cherrie Moraga", not knowing anything about her. This source helped me to briefly learn more about her as a person. This short article, or more online magazine blog post, informed me that Cherrie Moraga is still living today and active in the community. She wrote many books as well as "lesbian poetry" in college. A passage from one of her books was posted: "In this country, lesbianism is a poverty-as is being brown, as is being a woman, as is being just plain poor." I thought this one sentence was the most thought provoking piece from the article. She's also a playwright and artist.

She also wrote a book on "queer motherhood" in her 40's:

Another site I found is reviews of some of her books. I googled her and her books after I found this first article as I wanted to learn more about her written works.

The article I read also had two comments on it which others had left after reading the post. One of the comments was someone sharing an interview they had had with Cherrie Moraga. In the dialogue posted from the interview with Cherrie, it reminded me a lot of our class. Cherrie says how teachers need to give their students tools and analysis to help them educational develop. She says, "It's this process of becoming more educated and having your consciousness raised and moving out of your comfort zone".
I found my first source by googling her name and doing a little digging through goolge's results. I also found the above two cites relating to my first source on google as well, once I knew a little bit more on her I was able to refine my search. Below is the my first source website and citation.

Brittner, Ashley. "Adventures In Feministory: Cherrie Moraga". 31 March 2009. Bitch Media. Web. 2 Oct. 2010.

Source #2

"Listening to Students: Interdisciplinarity, Local Studies, and Identity-Building" by: David Seitz

journal source 2.pdf

First I liked this article and found it interesting because it's written by a student at Macalester College in St. Paul. David Seitz is focused on gender studies and is interested in queer approaches in society. It was here that he first read one of Moraga's books, he writes in his article:

"It was in that course that I first read
the germinal Chicana lesbian feminist,
Cherrie Moraga. A poet, essayist, and
playwright, Moraga writes powerfully
about her struggles to access higher
education; to write; and to find a home
as a woman, a lesbian, and a person of
both Chicano and Anglo heritage. But
even then, she writes, "Whoever I am / I
must believe / I am not / and will never
be / the only / one / who suffers." In
Moraga's work, I heard the challenge
and invitation to analyze intersectionally,
to work coalitionally, to honor
struggles interlinked with mine. In
short, poetry changed my politics."

His article focuses on: "What exactly is so important about interdisciplinary scholarship grounded in analyses of the intersections of sexualized and gendered identities? What does any of this have to do with "the real world"?"

His article also discusses how "we as students" need to make a case for queer studies and share it with the broader campus community.

This is a scholarly educational journal that I found on EbscoHost. It took some digging through the results of EbscoHost search, but I really enjoyed this article. It was short and to the point, while also mentioning Cherrie Moraga, and the importance of GLBT studies.

Seitz, David. "Listening to Students: Interdisciplinarity, Local Studies, and Identity-Building." Change 41.2 (2009): 57-58. Academic Search Complete. EBSCO. Web. 8 Oct. 2010.

Source #3

"A Kind of Queer Balance" by: Lisa Tatonetti

journal source 3.pdf

Again I was surprised that the author of this article is studying close to the Twin Cities, in Oshkosh, Wisconsin. Again this article also mentions some of Moraga's literature: "Loving in the War Years", "The Last Generation", and "Waiting in the Wings". The writer of this article of Cherrie Moraga addresses the lack of attention queer writers of color receive.

Tatonetti says this of Moraga's books, "With each new text, Moraga extends her investigations of identity formation, inviting readers to follow suit. Each new book also, however, moves readers progeressively away from the comforst zone" (228). "Each of Moraga's texts uses queerness as a lens through which to redefine culture" (229). I think Tatonetti's critical analysis of Moraga's books really relates to our class. Moraga's books, though I haven't read them personally, very much relate to our class as well as described by Tatonetti. Moraga analyses GLBT studies through different lenses and keeps an open mind.

This is a scholarly journal and I found it on EbscoHost.

Tatonetti, Lisa. "A Kind of Queer Balance": Cherríe Moraga's Aztlán." MELUS 29.2 (2004): 227. MasterFILE Premier. EBSCO. Web. 7 Oct. 2010.

Annotated Bibliography #1


My tracking topic is children/youth and I have decided to use this assignment to take a look at what's been in the news lately.

Source #1
Essig, Laura. "Queer Youth Not A Tragedy" The Chronicle of Higher Education. 3 Oct. 2010 (accessed 11 Oct. 2010)

This article by Laura Essig takes the position that the media has latched on to these stories as a play on the tragic lives of queer teens. She goes on to explain that there is so much more than than that going on. We need to look deeper into these issues and rather than just feel sorry for these teens actually begin to change what is commonplace and accepted in out culture.

"The fact that schools and universities are not enforcing anti-bullying laws and that this has fatal consequences is a tragedy. The fact that anti-queer rhetoric is so commonplace that "fag" practically means "Yo what's up" in some circles is a tragedy. The fact that the same news media that decides queer youth are a tragedy gives plenty of airtime to hate-spewing homophobes in politics and religion is a tragedy.

But the queer youth of today--out in middle school, showing up at their local queer youth center, making fabulous lives outside of heteronormativity--are not a tragedy. They're a triumph."

Source #2
Moylan, Brian. "What's It Like to Be a Gay Teen?" 30 Sept. 2010 (accessed 11 Oct. 2010)

What is it like?

"Kids like Seth are legally obligated to go to school, but there is no legal obligation to keep teens from behaving like anything less than savages. His parents couldn't help him and with no assistance available at school, he felt like he was left with only one tragic option. And he's not the only one."

In this article, Moylan explains that while things will eventually get better for teens once they have been able to get out of junior high, high school or even college it is a damn shame that it even has to be that way in the first place. There mere fact that kids are expected to tolerate this as part of growing up does make it a little hard to believe that that things will get better - for anyone.

Source #3
K, Rachel. Autostraddle "Gay Teen Bullying/Suicide Crisis Updates & Action: How We're Living Now" 4 Oct.2010 (accessed 11 Oct, 2010)

This blog is chock full of info on this topic but what struck me was the stunning video about a young man who joined the cheerleading squad only to be harassed and teased eventually have his arm broken by bullies.

Queer Space: A Divided Space?


The topic I chose was Queer Spaces. The three articles specify on inequality of many queer establishments who fail to meet other minorities' needs (i.e-racism or transphobia in the gay community). For a society that is highly represented as white urban gay males, the GLBT community (while comprising a myriad of other races) often relegates different geographic parameters onto their non-Caucasian counterparts thus, segregating and weakening a community of people whose goals are similar in nature.

Source 1:
Johnson, Gerry Christopher. "Divided We Dance: Black Gays Get Their Own Party Started."Philadelphia Weekly. 27 Apr. 2010. Web. 9 Oct. 2010.

This article, written in the Philadelphia Weekly, speaks on the segregation of Philly's queer nightlife. Giving a brief history on post-war Philadelphia, the article delves into why queer black nightlife differs from that of the caucasian nightlife. Facing racial tension, black gays during the 1940s to 70s created their own social gatherings and formed their own establishments in highly black neighborhoods. Now, the segregation which was instilled in the 70s has become a fixture of gay nightlife and complacency replaces any urge for change. Conceding that many patrons choose one location over the other by music choice, Johnson does state that tensions are not as bad as they once were. However, since this article was published only a few months ago, the story is certainly prevalent enough to show otherwise. If one reads further past the 3 pages of the article and reads the readers' responses, a few remark on the racism of the city while others point out the hypocrisy that is made the white gay community by excluding their African-American peers. After reading the article, I was struck by the 'this is how it is, this is how it will always be' attitude. Curious, I searched for an article on the Twin Cities and found this: Twin Cities Racism within the Gay Community

Source 2:

Queer Youth Space is a community organization based out of Seattle that aims to incorporate youth into queer spaces in the Seattle area. Focusing on youth issues and youth engagement, QYS speaks on how youth are often left out of queer agenda campaigns that focus on issues like marriage equality and by queer events that are 21+. The organization realizes that youth are often the spark for social change and are a substantially large proponent in gaining any momentum in social issues. In order to strengthen the queer community, QYS believes that incorporating queer youth is essential because "Queer is not a 21+ identity". The organization is run by youth and all of the initiatives are pursued by and focused around youth issues.

Source 3:
Weiss, Jillian Todd. "GL vs BT." Ramapo College. Journal of Bisexuality, 2004. Web. 11 Oct. 2010.

This relatively long article, originally published in the Journal of Bisexuality highlights the "myths of the 'glbt community' and togetherness. Analyzing the roots of the problem which are discussed as the construction of homosexuality and the histories of transphobia and biphobia respectively. It then goes further in depth to explain how discrimination within the glbt community can lead to political consequences and ultimately hurts the queer agenda. The issue, as Weiss states, is the fear of gays and lesbians (whose accustomed nature to the increased visibility and acceptance into mainstream society) to lose their identities by those within their own community who challenge it.

Overall, I was amazed by the number of articles I found regarding this topic. I had debated for a while on what to write on for the broad topic that is "queer space". I realized, after reviewing the Judith Butler responses that a division within our own community is much more detrimental than outwardly responses.

Fun little tid-bit about Starbucks I found

queer youth space.jpg

Annotated Bib #1: Tracking Jasbir Puar

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In the third and fourth weeks of Queering Theory (Fall 2009) we took a little time to "get to know" Judith Butler, with whom we then spent the rest of our semester. Together as a class we looked at Butler 1. as a person, 2. as a difficult writer, and 3. as a queer theorist (all ways in which we in Queering Desire have been and will be talking about Butler in the coming weeks) in order to then spend our remaining weeks theorizing through/beside/against Butler. I found this method to be very valuable for helping develop a deeper relationship with some of Butler's theories, so for my first Annotated Bibliography I am interested in a shortened version of such a process of "getting to know" Jasbir Puar. My sources bring together bits of my building montage of Jasbir Puar 1. as a queer theorist, 2. as a difficult writer, and 3. as a person (a possible reverse of my Butlerian trajectory). I attempt to somewhat separately address these three modes of knowing Puar, when applicable, throughout each source's entry.

Puar, Jasbir. "Conclusion: Queer Times, Queer Assemblages." Terrorist Assemblages. Durham: Duke University Press, 2007. 203-222. Print.


(Link to version in 2005 issue of Social Text)
I hesitate to try encapsulating Puar's work into a jumbled few sentences-- this already feels like a bit of challenge in watching my words and summarizing in accessible ways. Here goes: the number one thing to take away from Puar (should you choose to read her, which you ought to) is her brilliant elaboration of assemblage theory*. This is her cutting edge, and it's one that is most pertinently raised against/beside intersectionality as a framework for theorizing. This source has me focused almost entirely on Puar as a queer theorist and how she reconceptualizes queer/ness. Assemblage takes queerness away from a definition in terms of sexuality and/or gender and lets it re-emerge "de-linked from sexual identity to signal instead temporal, spatial, and corporeal schisms" (221). For Puar, queer figures/events are thus seen in the turban, the suicide bomber, and the female suicide bomber (an especially confounding assemblage). The key in Puar's re-working of such assemblages is in the insistence (with which I agree) that entailed in heteronormativity and its privileges are intimate links to ideas of nation and citizenship. She also frequently dissects temporal and spatial relations, as well as interrogates ideas of the real. In her conclusion she asks, explicity following Cohen's "Punks, Bulldaggers, and Welfare Queens," what happens when queerness is expanded to coalitional work which involves (unknowable) terrorist bodies and assemblages? There is a whole lot more to say about what's happening in Puar's work, and it would still be reductive. You should really read this essay/book conclusion/anything by Puar if assemblage theory interests you.

I still need to read Puar's introduction to Terrorist Assemblages in full as well as... well, really, the rest of the book (yikes!). I've only dabbled in the other chapters or sections. Her preface is a really interesting read in terms of thinking through my own writing method (tactics and strategies) because it is about how/why she writes (Puar as a difficult writer), so I need to revisit that soon. Now I also want to find other responses to /reworkings of Cohen's essay. I wonder how they will work in relation to assemblage.

I first read "Queer Times, Queer Assemblages" (the Social Text version) and was introduced to Jasbir Puar in Queering Theory (Fall 2009). I remember at that time we also read "Monster, Terrorist, Fag," which I have located in my nerd stash of favorite essays and hope to also return to this semester.


Puar, Jasbir. Interview by Ben Pitcher and Henriette Gunkel. "Q&A with Jasbir Puar." darkmatter: in the ruins of imperial culture. darkmatter, 2008. Web. 4 Oct. 2010.

On a Google quest to learn more about this subject of my desire, I came upon the above online text of an interview with Puar (which lists her as one of the authors of the blog-- more on that later). I like to think of this as a first tentative step in getting to know Jasbir Puar as a person. Perhaps, after my encounter(s) with Butler, I am somewhat hesitant to explore this area. In any case, much of the interview consists of Puar fielding questions about the (then recently released) theories which she lays out in Terrorist Assemblages-- and these responses from Puar speak more to her as a queer theorist and at times as a difficult writer (especially when she clarifies, explains, or rewords). The set-up is that she is actually being interviewed as the new superstar guest blogger on darkmatter, so she plugs her book like she means it (and it works). Though I'll certainly work more with her articulations of what she wanted to do in the book, such as this explanation of assemblage:

The critical practice of assemblage is a reading practice, first and foremost, meaning that the implications for gay and lesbian activism is not that it needs to create assemblages but rather that contemporary and historical organizing practices need to be read as always already assemblages, and this re-reading may then open up new avenues of thinking, speaking, organizing, doing politics -- lines of flight, affective eruptions, affect, energies, forces, temporalities, contagions, contingencies, and the inexplicable.

...but for now I'm more interested in her closing musings, which connect me to my final assemblage of sources on Jasbir Puar as a person:

Most recently, however, I indulged my secret obsession and riffed on my favorite soap opera, General Hospital, with cultural theorist Jennifer Doyle, who is also a long-time fan. Check it out on the Oh! Industry website.

We saw her on Bully Bloggers, and now darkmatter and Oh! Industry? I'm intrigued by Puar's prolific blogging... I'm still not entirely sure what this tells me about her as a person (other than her guilty yet public pleasure taken in General Hospital, of course), but I like where it is taking me. I also like how, through this interview, I'm formulating a bit of how I imagine she speaks-- something I've yet to check out in audio or video sources (for which I should look!). Each piece going into this amalgamation throws me in all directions looking for more to gather.

The photo above this entry, though not on darkmatter as far as I can tell, is included as the first image I saw of Puar (again part of getting to know her as a person). It is also the image that accompanies her faculty bio on the Rutgers website (more on that) as well as in much publicity I've seen. This picture looks to be of a rather conservative and relatively young professor. With that, let's push on to...

Puar, Jasbir. Terrorist Assemblages Facebook Fanpage. Terrorist Assemblages, 2007. Web. 6 Oct. 2010.


Apparently if one so chooses, one may show appreciation for Jasbir Puar and her work by "liking" the book Terrorist Assemblages on Facebook. Did you know that 360 people "like" Terrorist Assemblages? I am interested in this for so many reasons, it had to be my final source-- another Google find put to good use! I "like" Terrorist Assemblages! What does this mean? I'm a fan of her theory? I think it makes me look good to be a fan of her theory? Basically, the existence of this page gives me lots of questions. For me it sits at the intersection of Puar as a queer theorist and as a person.

As one example of a line of questioning from these finds, the photo to the right is the only one of Puar on the Facebook page, and I'm especially intrigued by its contrast to the Rutgers-approved photo up above it. The former is just so... so sexy. I mean, come on-- Puar is looking really hot in this motion-emoting semi-blurred downward glance with hints of matching pink on her eyelids and lips (maybe makeup(s)?) and her at-least-half smile and her purple, flowing, satin-y shirt. She is very visually attractive, and I would gladly have a teacher crush on her. Ahem.

In all seriousness, though: which is the real Jasbir Puar? I mean, is she really that sensuality-radiating being in the second photo, or the more unassuming, academic looking sort in the first? Is she really this photo from the announcement of her joining the faculty of Rutgers Geography in 2000?


I don't think for one moment that she is any of these images, but I am deeply invested now in the kinds of images of her which they create together. As a final anecdote in this mess of representation, when looking at her Rutgers faculty profile with a U of MN professor who studied with her, she couldn't believe the photo choice exclaiming something to the effect of "She doesn't look like that at all. She would come into class and be wearing a full sari and a big blue mohawk!" Indeed, none of these images are the real Jasbir Puar. They are only the ghostly bits from which I must learn.

*Puar is clearly influenced by a lot of theorists-- not the least of which is Judith Butler-- but it is also apparent that reading Deleuze (or about Deleuze) may provide major help in reading Puar. This is because concepts in her theories, such as the way she writes about the event or bodies (bodies without organs) are direct from Deleuze.

Annotated Bibliography #1 Feminism / Queer


Term: Feminism / Queer

I would very much like to start this tracking topic by exploring the development of queer community from the place that I am from, Malaysia. I guess before I get into the topic, I should do a brief introduction about Malaysia. Well, it is a country situated in the South-East Asia, it's above Singapore and Indonesia but below the Philippines and Thailand. It is an interesting country in terms of the race that constitute the country's population, there are 3 major ethnic which are the Malay, Chinese and Indian, besides that we also have about 28 indigenous group (the Orang Asli). It is a very peaceful democratic country. The national religion for the country is Islam but people other than the Muslims are free to practice their own religion. We are really proud of our food cause it is the integration of the races.

Judging from the ethnic make up of the country, one might think that people might be more accepting on one's sexuality. BUT! It is still a very conservative country, sex is not being talked publicly and there are laws against the upbringing of certain topic in the public like politics, religions and races. And if we were to look at the stage of the development of the queer community in Malaysia, I would definitely said that we are still at the pre-stone wall stage. Being gay is a crime in Malaysia and there are also laws against sodomy which sentence one to 20 years of jail and (a few times of) canning. Even though there are people arguing the law exist but as long as people do not show affection in the public and get caught with evidence, then nobody really cares. But I personally thinks that law is still law, and I have seen this law being abused by politicians against another for political rivalry, the famous case is the one of the ex Deputy Prime Minister, Anwar Ibrahim who was arrested over allegations of sodomizing a former male aide of prime minister Najib. What do you guys think?

Anyway,the first article that I have come across is "For Malaysian gays, hope for a better tomorrow" by Pang Khee Teik. And also through this article, I have discovered my second source - a book which is written and published both in Singapore and Malaysia, "Body to Body, A Malaysian Queer Anthology", edited by Jerome Kugan and Pang Kee Teik. Both these article and the book have portrayed the life of being queer in Malaysia. Both have shown the effect of the culture and traditional values which Malaysians have withhold towards the queer community.

The stories in the first article have been portrayed in a more serious format and the author have also follow up appeal for the stories.
For Malaysian Gays Hope for a Better Tomorrow

While in the book brings out the stories in a more casual method. The first story in the book "What do gay people eat?", have portrayed the anxiousness of the parents whose son have recently come out to them and was bringing his partner home for the first time. The anxiety of the parents is due to the fact that they do not understand, this have even caused them to question whether homosexual have different preference in food. The story have also somehow portrayed the current society whereby the male chauvinism is still a dominating phenomenon, this have been clearly shown by the father who is indirectly blaming his wife for causing his son's homosexuality, whereby he thinks that his son have inherited more of the female genes as compared to the male genes. The story have also shown the inner struggle of the father in accepting his son's sexuality.

This book have recently been seized by the Home Ministry of Malaysia from the book stores in Kuala Lumpur without reason.
Body2Body Snatcher
body seized.jpg

As for the third article it is showing how the legislation and politics in Malaysia have oppressed the community and the understanding of the public towards the community. How it have been used as a weapon for one's own advantage. Of how the gay community was being put on a negative spot light by the public.

Annotated Bibliography #1 Queering Intimacy


The three sources that I have chosen for Queering Intimacy are connected by their relation to queer families, the relationships within them, and the intimacy involved. I am particularly interested in the outcomes of growing up with a GLBT parent and how it affects intimacy later in life for those children.

Source 1:
Fairtlough, Anna. "Growing up with a lesbian or gay parent: young people's perspectives." Health & Social Care In The Community 16.5 (2008): 521-528. MEDLINE with Full Text. EBSCO. Web. 8 Oct. 2010.

This article shows results from a qualitative analysis of reports that were done on children of gay or lesbian parent(s) from the US, UK, and New Zealand. The total number of children interviewed was 68. Of those only three expressed that their upbringing was negative in part to their parent(s) sexuality. The children also noted teh ability to have an open mind was made easy and understood. Empathy for others of non-normative groups was also expressed highly among these children. High stressors among the group included acceptance within society and confusion after a parent left a marriage to pursue the opposite sex.
This article was a very basic start to my search for families and intimacy within the queer community. I want to delve deeper in respect to how these early life experiences affect a child's intimacy later in life.

Source 2:
Serota, Theodora. "Adult attachment style dimensions in women who have gay or bisexual fathers." Archives of psychiatric nursing 23(4) (2009):289-297. MEDLINE. EBSCO. Web. 8 Oct. 2010.

This article is about the attachment styles of women raised by a bisexual or gay man versus a heterosexual parent. Serota explains, "Parenting differences found between gay and nongay fathers have more to do with differences in philosophy and style than with personal capacity to parent or appropriateness of parenting behaviors" (290). Something that I found extremely interesting is that the daughters of gay or bisexual men fared less stable emotionally than that of the hetero counterparts. Daughters of these gay men had higher divorce rates, lack of trust and intimacy in relationships, and higher anxiety with in those as well. Nearing the end of the article it was mentioned that this is the largest study of the the gay dad-daughter relationship. They also explained that much more research and follow up needs to be done.
This article has definitely gotten the ball rolling for me . I was raised by both parents until the age of 12, whcih is when my parents were divorced because of my dad's recent coming out of the closet. I have often wondered how this would affect myself and my brother as adults.

Source 3:
Tasker, Fiona. "Lesbian mothers, gay fathers, and their children: a review." Journal of Developmental & Behavioral Pediatrics 26(3) (2005):224-40. MEDLINE. EBSCO. Web. 8 Oct. 2010.

This article went into more depth of the the at home relations and there outcomes with queer parents. Studies have shown that children of this non normative upbringing fair the same as a a child from a hetero relationship would. They often have many of the same experiences with very similar or exact outcomes. The article goes further in depth by giving specific life events within the family and how they affect the children of both family types.

???What do you all think about the past/present/future of children who are brought up with at least one queer parent? How does this upbringing impact them as adults, if at all???

AB #1-

I did my topic on Judith "Jack" Halberstam. i don't really know much about her or about really any of the other people we had to choose from so it was sort of a shot in the dark on who i picked. I have read three articles out of several books she has written and i have noticed for the most part she deals in is defining masculinity and how women fit into that. Here are the 3 exerts from her books i read. This is why i have grouped these articles together they all have to do with masculinity

1. Female masculinity (book no link)
Judith Jack Halberstam

Halberstam starts out the passage with "what is masculinity?" This is obviously just the introduction to the book but, since i did not really know much about her this is where i though i should begin. Halberstam questions on what is masculinity is the most common question she asks herself over the years. this part is just a quick overview of what she will talk about later in the book. In the introduction she points out some things about james bond. Notoriously Bond has been the epitome of masculinity, with his hero status and good looks always fighting a Communist or some femme fatale type. She talks about how M Bonds boss is a sort of butch woman who chastises Bond for his sexist behavior. She is sort of a butch woman who plays a female masculine role. Or Agent Q with gay masculinity. BTW this film she is referring to is the Goldeneye one. After this she goes into talking about tomboyishness. Pointing out that when a female deviates from her role as a female and perhaps shows some masculinities it is not seen as a huge deal by the parents. But it is another story for the boy showing more feminine qualities than there is a problem. she says that her book argues for the production of new taxonomies. She wants to "use the topic of female masculinity to explore a queer subject position that can successfully challenge hegemonic models of gender conformity.
I really think that challenging who can and cannot be masculine is a big deal. Pointing out things in movies and media of how female masculinity is portrayed should be done. Reworking our view of masculinty by improving the masculinities we observe all around.

Halberstam, Judith. Female masculinity. Duke University Press, 1998. Print.

2.Feminist theory and the body: a reader
Janet Price, Margrit Shildrick

F2M the making of female masculinity
Judith Halberstam

Halberstam calls for new sexual vocabularies acknowledge sexualities and genders as styles rather than life styles, as fictions rather than facts of life, and as potentialities rather than fixed identities. She says we are all transexuals and cross-dressers. There is no "other" side or "opposite" sex. We all wear some sort of costume or go "drag" Then she sort of contradicts herself by saying there are no Transexuals. She talks to us about Danny a transexual who identifies herself as a gay. She asks why it is such a big deal that her partner acknowledges him as a gay man. Demanding that they read his gender accurately, according to his desire.
I think that halberstam has a good idea here, with seeing genders as styles instead of facts and that how we are just one way. Because everyone changes who they are through out their lives. we are all "drag kings and queens" we all dress ourselves up every day according to who we see ourselves as. I think she tries to weaken the existence of masculinity by showing the artificiality of gender, through clothes, cosmetic surgery, makeup.

Price, Janet, Sildrick, Margrit. United kingdom: edinburgh press, 1999. Print

3. Masculinity studies & feminist theory: new directions
By Judith Kegan Gardiner

The Good, the bad, and the ugly: Men, women and masculinity
Judith Halberstam

Halberstam talks about the movie chasing amy which ive never seen about a lesbian who meets a straight male and they become friends him fully knowing that she is not interested in him. But surprise surprise he magically turns her "back" he is obviously very proud of himself for accomplishing such a fete. she talks about psychoanalysis and how the female body is a terrain for neurotic symptoms if a male is a failure it will be been as a sign of femininity for him. She says we must make maleness nonessential to masculinity and access power by female bodied people who are powerful and livable. She talks about how males might misrecognize their penis as proof of their superiority and their priviledged relations to power, language and sexuality. And that there is the lesbian phallus being a sign that the body and the phallus are one and that they can have that phallic power. She talks about how female masculinity has been linked to lesbianism and in return been linked to ugliness. this in return has made many women not want to be masculine. she talks about how in history women have been seen with beards or excessive body hair and been shunned or sent to a cirucs, yet some have been revered as goddesses.
I think thats we do recognize men and masculinity as having this higher power with this penis. But women need to realize that masculinity is not a bad thing. That just because you might be little masculine you will appear less attractive. i actually went through that for a long time in high school when i started i was never a fan of make-up or such things and liked sports. but after being called ugly and a man it kind of broke me down. i went to a really small school so the only thing i could do was change if i didnt want to come home crying every day. But now i realize that was not what i should have done, i should have realized that was just female masculinity and there is nothing wrong with that. Now that im out of school, i rarely wear make-up and my friends who are all male accept me for that. even though they do tease me a little bit for it.

Gardiner, Judith. New York: Columbia University press, 2002. print.

Annotated Bibliography #1

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Subject: Heteronormativity
All of my sources are tied together as critiques on how heteronormativity is reinforced by the school system. It is institutionalized and is being taught to our Society's children, but luckily it is not a problem that will remain unsolved. It seems that there is much work and research being done to bring this problem to the forefront.

My first source is The nature of institutional heteronormativity in primary schools and practice based responses. The article outlines that homophobia and heteronormative based abuse, or "bullying" (to put it lightly) of LGBT youth in primary schools is indicative of a larger force, the institutional standards of heteronormativity. That is, children are taught to think and act a certain way regarding their gender and sexuality by their schools, and are not taught about the other ways that these ideas can be expressed. The US lacks public policy to protect these student from harm, and the suicide rates among these students is very high.
I found the quote, "homophobic bullying continues to be cast as a particular problem rather than as a systematic institutional manifestation of cultural bias, and this can leave room for institutional oppression on the grounds of sex, gender and sexuality," to be especially interesting. It is saying that heteronormativity in schools can be blamed for some of the bullying that occurs within their walls.

DePalma, Renee, and Elizabeth Atkinson. "The Nature of Institutional Heteronormativity in Primary Schools and Practice-based Responses." Teaching and Teacher Education 26.8 (2010): 1669-676. EBSCOhost. Web.

The second source that I used is called Heteronormativity, White Racism, etc. at Minnesota. It is a report issued that outlines some ideas for the curriculum of the U of M college of Education, that include challenging heteronormativity in schools.

A good quote that I found : "The first learning outcome the group identified was this: 'Our future teachers will be able to discuss their own histories and current thinking drawing on notions of white privilege, hegemonic masculinity, heteronormativity, and internalized oppression.'"

Bauerlein, By Mark. "Heteronormativity, White Racism, Etc. at Minnesota - Brainstorm - The Chronicle of Higher Education." Home - The Chronicle of Higher Education. Web. .

My last source is called Am I safe here?. It talks about how LGBT students feel that while homophobic bullying is a large and painful problem, institutionalized heteronormativity is more damaging to them in the long run.

Quote: "in the view of informants, pursuing 'safety' as 'equity' meant addressing the 'heteronormativity' of schools--which many students viewed as being just as threatening to their personal identities and sense of safety than bullying or any fear of physical or verbal harassment"

"ProQuest Document View - Am I Safe Here? Queers, Bullying and Safe Schools." ProQuest - Central To Research Around The World. Web. .

All of these sources reify the pressing issue of heteronormativity, especially when it comes to the safety and security of LGBT students. I am excited to see so much research being done, and that this issue has already been brought to Minnesota Schools.

Annotated Bibliography One: Bodies & Material Experiences

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Annotated Bibliography One: Bodies & Material Experiences

For my first annotated bibliography, I will be focusing on the role of new media and GLBT identified bodies that interact through and as a result of those mediums, specifically men who have sex with men and online dating sites.

Mowlabocus, Sharif. "Look at Me! Images and Validation on Gaydar." LGBT Identity and Online New Media. Ed. Christopher Pullen and Margaret Cooper. New York: Routledge, 2010. 200-14. Print. 

Sexuality, unlike other identities such as gender or race, is not necessarily "visible". As a result, behaviors and styles become key in signaling and presenting sexual identity, legitimacy, and recognition. This cited chapter provides discourse around visibility of sexual identity, bodies, and Western constructs of gay identities. Online new media has provided a wildly popular "multi-faceted form of digital self-representation" (211), often requiring or strongly suggested to use a profile picture to represent the user to the rest of the community.

Operating within the confines of a gay space, the profile image seeks to resolve long-standing questions pertaining to the visibility, identification, and validation of homosexuality (Macnair 1996) in Western culture, providing a means of authentic articulation through which the gay subject can come into being. At the same time however, it may also serve to fix, fasten and "discipline" an otherwise diverse gay male sexuality according to the conventions and structures of looking that have been established within the commercial arena of gay male pornography" (211).

I think that the idea of performing and making visible individual sexualities can relate in many ways to bodies and material experiences. Our body and biology, contrary to exclusively constructionist ideologies, has some sort of essential aspect to it. That aspect however, is not necessarily defined, a fluid "viscous porosity" (Tuana, Nancy. "Viscous Porosity: Witnessing Katrina", discussed in my next work cited) that is permeable ­­and allowed for multiple "realities" of naturalness. How does a body relate to the identities that socially define it? What motivates and prioritizes particular expressions of sexuality over others? This essay works to stimulate interest in these questions and provides direction in the discourse. I found this source through our professor, Dr. Sara Puotinen, and her use of it in our course readings and for passing out a copy in class. I flipped through the pages and happened upon this particular chapter, and realized its relevance to my tracking phrase.

For further interest in this subject, I would like to look at the website craigslist for its facilitation of a medium for physical and material interaction built through online classified ad style requests for sex. It will be my third citation in this series.

Tuana, Nancy. "Viscous Porosity: Witnessing Katrina." Material Feminisms. Ed. Stacy Alaimo and Susan J. Hekman. Bloomington, IN: Indiana UP, 2008. 188-218. Print.


I mentioned this essay in the first work cited above because of its clever title, "Viscous Porosity".

Craigslist: Minneapolis / St Paul Classifieds for Jobs, Apartments, Personals, for Sale, Services, Community, and Events. Web. 08 Oct. 2010.

According to Wikipedia, Craigslist is "a centralized network of online communities, featuring free online classified advertisements - with sections devoted to jobs, housing, personals, for sale, services, community, gigs, résumés, and discussion forums".  It is based on the classified ad style facilitated by newspaper organizations of pre-digital mediums. 

Annotated Bib. #1: Queering "Space"


The first three sources I have found to help better the ideas of queer space all deal with queering mainstream media. I was struck originally by the Newsweek cover page I saw while in line at Lund's. I am interested in investigating these question: How are queers dealt with/represented in mainstream media? How can we start to challenge and deconstruct the discourse on mainstream media? How can we use mainstream media to understand queer questions and issues? The following sources have provided a starting point for my research.

Source #1:
Man Up! Newsweek article.pngA) Newsweek article: "Man Up!"
B) Andrew Romano, Tony Dokoupil
C) This article serves as an excellent example of queer space in mainstream media. The article provides a critique of the 'tradition male' as well as what the idea of the man is becoming. It goes on to challenge society to come up with a more inclusive, less dominating/patriarchal approach to masculinity: "'s time to reimagine masculinity at work and at home." The article also outlines some of the places in which traditional malehood is being challenged. I maybe be able to use these as examples of how other spaces are being used for queer/ing purposes.
D) I found this article when Googling for a picture of the Newsweek cover. It may serve as a critique of the article and give me further insight into the impact of the article.
The finding this article in a magazine also lead me to curiosity about queer space in advertising. My next source is a preliminary look at queer/ing advertising.
E) As I mentioned before, I found the magazine when I was standing in line at Lund's. I was drawn in by the shirtless dude on the front cover and decided I had to read more.
F) Romano, Andrew, and Tony Dokoupil. "Man Up!" Newsweek 27 Sept. 2010: 42-49. Print.

Source #2:
A) "Making the Ad Perfectly Queer: Marketing 'Normality' to the Gay Men's Community?" The full article can be accessed via the U's library site.
B) Steven M. Kates
C) This article provides an awesome introduction to multiple areas of queer theory and discourse. Kates then goes on to introduce an example of the an ad targeted toward gay consumers and critiques it. I'll be honest and I say that I haven't read the whole thing, but I'm really looking forward to doing so! Kates focusses a lot on 'queer deconstruction' and the ways in which marketers can provide complex meanings that reach a wide audience.
D) Kates' article is getting me riled up about 'gay advertising'. What makes an ad 'gay'? Can an ad be 'gay' and queer, or is it one or the other? Interesting.
E) I found Kates' article while using the U's library search engine. It is part of the JSTOR academic research database. I believe my search was 'queer space in mainstream media'.
F) Kates, Steven M. "Making the Ad Perfectly Queer: Marketing 'Normality' to the Gay Men's Community?" Journal of Advertising 28.1 (1999): 25-37. JSTOR. Web. 8 Oct. 2010.

Fuschia Focus.tifSource #3:
A) Fuschia Focus: a queer critique of the media
B) Various bloggers
C) This blog provides an open space for critiques of queer representation in mainstream media. Various bloggers have posted examples and explanations of media throughout the blog (examples include ads, news stories, television shows, and more). They then critique the media piece based on their opinions and sometimes research.
D) Fuschia Focus has been interesting for me so far. I am trying to find a way to consider it a voice of the community while understanding that queer bloggers are not necessarily representative of queers everywhere.
E) Web log post. Fuchsia Focus: a Queer Critique of the Media. Blogspot. Web. 8 Oct. 2010.

AB: # 1

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My tracking topic is "affect". It seem so board and not specific enough so I decieded to focus on the affect that queer spaces have on younger children who are accustomed to this hetersexual society. Some of the sources that I found talked a lot about exposing younger children to queers spaces from a hetersexual perspective and how younger children should not be exposed to that atmosphere because it is damaging to their thought and learning process. So for me I thought to talk about how these sources futher questioned how I view the teaching mechanisms that our society pushes onto our younger youth. They are pushing them away from homosexual spaces, thus fogging their monds with talk that homosexuality is bad and not "nomal" thus further pushing children into exclusion because they cannot express their tru feelings in a open minded space.

Title of source
1.) "From exclusion to inclusion: younger queer workers negotiations of sexually exclusive and inclusive spaces in Australian".
2.) 'Invisible Other' "Understanding safe spaces for queer learners and teachers in adult education".
3.) "Becoming the homovoyeur: consuming homosexual representation in Queer as Folk".

Author/Author of the sources
1.) Willis, Paul
2.) Toynton, Robert
3.) Manuel, Sheri L.

Brief Summary (how it relates to the topic/specific passages)
1.)This source talked about how excluding queer images and spaces form our view better prepares us for the "real" world and how it let's us live more "normal" lives. The article stated how "human rights" and "disrimination of sexuality" is not what their doing when they try to exclude queer representations from the view of our society rather than help keep our society "normal". which is a bunch of Bull S***. They want to exlude queer paces from our view because they are uncomfortable and want to live more "normal lives" according to them.

2.) This article mentioned how "GLBT people" should share the same spaces with any people because they are no different that any one else and that they should be able to have a space for queerness so that they always have a place where they can feel excepted. The article said that queer spaces alows those who identify to have more "self confidence" and that "sexual minorities" are of hetersexual ones and that needs to be eliminated. This source will help with the fact of how children will view this debate and how they will internalize it.

3.)This source talked about how gay and lesbian representations in television have changed the views and thought process of children because of the images that are shown in the media affect their ways of thinking. How that way of thinking is negative and not positive. The article quoted that " Queer as Folk becomes Homovoyeurs" I thought that, that was important because it seems as if they are trying to move forward with keeping those images in view for children to examen.

Direction for further reading
1.) I plan to pull out how these children are reacting and performing in schools based upon the transitional phase of adding queer spaces or identities into the mix.

2.) I plan to further read with this article how these children will internalize queer spaces. what will they do with the new view of things and how they will incorporate this new idea into their daily lifes. How comfortable they are with sharing their feelings with their peers and family.

3.) With this article I want to further read how students will try to involve queerness into their lives and the spaces around them. Even if their uncomfortable or not.

Where and how you found your sources
the process I used to find my sources was very simple and easy because I went straight to the U of M library. I just type in the "key" words and or terms that I wanted into the search system and randomly came across the articles. I used this method for all my sources because I wanted to use sources that were veriatized enough to help with the broadness
of my topic so I could narrow it down a bit.

Formal citation MLA Format
1.) Willis, Paul. Jornal of Youth studies, Dec.2009, Vol.12 issue 6, p629-651
2.) Toynton, Robert, Studies in education of Adults, Autum2006, vol.38 issue 2, p178-194
3.) Manuel, Sheri L. social semiotics, Sep2009, vol.19 issue 3, p275-291

Annotated Bibliography #1

Overview of Sources: Michael Warner
These sources are all connected to each other given that they describe various arguments that are often brought out by queer activists, like Michael Warner, in the gay/lesbian movement. Such examples include sexual identity, political virtue, ideology of sexual behavior, and stereotypes that are formed based on sexual preference. Each of these sources help to clarify the ideal sought after rights and perspectives executed by the queer movement.

1) Sex and Secularity
By Michael Warner:

Warner discusses the 2 types of sexuality that are in confrontation with each other at his presentation at Duke university. He states that they are more than just freedom on public expression but are rather the "headscarves" of public order. I really don't entirely understand the metaphor, but he continues to explain that sexual expression is like empty space in which has already been filled with ideal heteronormativity. He mentions that this is prevalent in schools and that religious freedom is different from sexual freedom.

I believe the Warner makes a valid point when he distinguishes the difference between sexual freedom and secular expression. Warner, throughout this excerpt from his speech, continues to reference an author by the last name of Scott; perhaps this author could provide further insight on the confrontation of sexuality and what other elements play into role when confronting that argument. Additionally Duke has been known for hosting other speakers over a variety of issues that concern secularism and other social debatable issues, so it might be a good idea to research them and their upcoming speakers.

I found this excerpt by typing in "Michael Warner" into Youtube and this excerpt popped up.

Sex and Secularity. Duke University, Michael Warner. 17 March 2008.

2) The Trouble with Normal: Sex, Politics, and the Ethics of Queer Life
By Michael Warner:

In this book he wrote, Warner talks about the difference between heterosexual and homosexual sex, claiming that both sides engage in anal play. He also explains society's ideal gender roles for the sexes, and explains that if you are a boy, you have to be masculine, and if you are a girl then you have to be feminine. Warner further emphasizes that heterosexuals who exhibit opposite of the ideal roles for boys and girls are more vulnerable to harassment and criticism, whereas homosexuals who tend to be either more masculine (boy) or more feminine (girl) are not as badly ridiculed as their heterosexual counterparts.

I agree with Warner in the sense that members of either sexual preference are always curious in terms of looking for ways to boost the over pleasure of their sex lives. I also agree that kids who are not conformed to society's ideal gender roles/.expectations are definitely more apt to be criticized or harmed, given that we live in such a superficial world. Reading this book more would definitely provide substantial answers to questions within this topic too.

I found this source by googling books of Michael Warner online.

Warner, Michael. The Trouble with Normal: Sex, Politics, and the Ethics of Queer Life.
Cambridge: Harvard University Press, 2000. (37-39).

3) Fear of a Queer Planet: Queer Politics and Social Theory
By Michael Warner:

The introduction of this book talks about social/cultural variable factors that make up a person--for instance, race, gender, sexual identity, religion, etc. Warner takes a multicultural approach and mentions that the queer identity movement has always been perceived as an account of morality. Words such as: race, class, and gender ought to be represented in one embodied space and as a parallel form of identity.

Warner is accurate by saying that certain words may represent us, yet they are more powerful when they are combined into one trait that designs us, therefore reducing the need to discriminate. This book has a variety of different contributing authors that each write about the queer movement and how certain social aspects apply to the argument of multiculturalism and freedom.

I found this source by googling books of Michael Warner online.

Warner, Michael. Fear of a Queer Planet: Queer Politics and Social Theory.
Minneapolis: University of Minnesota Press, 1993. (Introduction: xviii-xix).

Annotated Bib 01, Eve Sedgwick

I decided to do my tracking assignment on Eve Sedgwick, because I am not very familiar with her work. As I was finding sources related to her work, I discovered that it was not so easy for me because of the way she addresses concepts and theories in her work. A lot of information that I did find were about her life and the impact she has made in the LGBT studies. One particular theme throughout her work is the relationship between same-sex individuals and how these relationships can be found in literary work as well as other forms of artwork. Therefore, I found a few sources related to that idea and I hope to find more soon.

GRIMES, WILLIAM. "Eve Kosofsky Sedgwick, a Pioneer of Gay Studies and a Literary Theorist, Dies at 58 - Obituary (Obit) -" The New York Times - Breaking News, World News & Multimedia. N.p., n.d. Web. 24 Sept. 2010. .

I discovered this article, looking for something related to Eve Sedgwick on Google. This is a short article about her life and the impact she has made on LGBT studies. It is a very brief article about her, but I found it very interesting because it discussed about her theories on same-sex love that can be found in literary works. The way she approaches queer studies topics is through the art of poem and images, which I found to be very different from other queer studies theorists.

Berlant, Laruen . "Eve Sedgwick, Once More." Critical Inquiry 35.4 (2009): 1089-1091. Chicago Journals. Web. 6 Oct. 2010.

I found this article, searching for the key word, 'Eve Sedgwick', on the University of Minnesota's library website. I was specifically looking for a journal article that could inform me about the focus of her studies. This is a brief article written by a colleague of Mrs. Eve Sedgwick, and it describes the influence Sedgwick has made on the author's life. It also describes previous work done by Sedgwick and how she was interested in the relationship between same sex and how the emotions of an individual can impact the way in which we perceive images. Sedgwick's work is later described in how she saw the relationship between people and objects, and how it was transformed through art.

Perez, Raphael . "gay fine art gallery paintings photos drawings images artists erotic male nude artworks." gay fine art gallery paintings photos drawings images artists erotic male nude artworks. N.p., n.d. Web. 2 Oct. 2010.

As I was searching for youtube videos related to Eve Sedgwick, I discovered one in particular that was tagged with Eve's Sedgwick's name. This video which can be found here:, showcased artwork from an artist whose main focus on art is the relationship between same-sex individuals. Therefore, I found a link that transferred me over to his personal website. A lot of the images show a sense of the homoerotic scenes, however it also showed a different side of these same-sex lovers, who appeared to be as plain and simple as can be. I thought that this was in some way related to Sedgwick's work on the relationship between the same genders and how they interact through different works of art.

"Images exist; things themselves are images... Images constantly act on and react to one another, produce and consume. There is no difference between images, things and movement..." Gilles Deleuze

Thinking about temporality -- time -- and the pertinence of images. The image -- photography -- allows time to collapse in on itself and cease (fail) to adhere to its own directives: I look at a photograph of my grandmother on the porch of her first house in America, 1945, and access a moment that no longer exists, before I ever existed, experienced by someone who has ceased to exist. In approaching time -- temporality -- my first confrontation is, quite naturally, with the image. It and I have come to a standstill.

Thumbnail image for the-three-graces-1992.jpg
Prosser, Jay. "The Art of Ph/Autography: Del LaGrace Volano." Sublime Mutations. By Del LaGrace Volcano.

"Photography like autobiography is a paradox of time [ . . . ] The dilemma of the 'transsexual real' is also a paradox of time: how to reconcile an unlivable past with a fantasized idealized - but possibly unrealizable - future?" (Prosser, 6)

"It is the 'play of looks' that I want to explore, within the framework of desire and its visual representations. By unearthing some of psychical, social and sexual processes involved in representations of desire we can begin hopefully to examine the dynamics of desire present in the relationship between the photographer, the photographed and you." (Del LaGrace Volcano, "Dynamics of Desire")

Although this essay is certainly concerned with time and its indispensable relation to the image -- as well as to bodies, to gender, to sex -- Prosser's primary fixation is realness: "[LaGrace Volcano] makes real what would otherwise not be seen as such." Attempts to locate realness, however, inevitably miss the mark: there is no real -- the real is artificial, and, furthermore, "it is dangerous for any of us to believe we can achieve 'the real.'" The photographs do not seek to validate their subjects' realness, but to displace realness and render its in/validation irrelevant. Photographs contradict time, which ceases to make sense in the presence of the image: by capturing/freezing the transient and disallowing passing moments to pass.
Prosser draws connections between the passing of time and the passing of gender -- as well as other senses of passing, such as the aesthetic. LaGrace Volcano's aesthetic sensibilities make sharp, unexpected, shifts and transitions throughout the book, and even within a focused series. The relationship between bodily transitions, bodily mutations and time -- becoming precarious, transmutation, transmogrification -- and Prosser's interpretation of the photography of Del LaGrace Volcano rests on the comfort of uncertainty, wherein we may be assured that "The only certainty is change."

Sublime Mutations showcases a mere modicum of LaGrace Volcano's transgressive spirit. Love Bites, another collection of photographs highlighting the photographer's most controversial and heavily censored work; Sex Work, which chronicles a history of queer sex in pictures; and Pleasure Principles - Politics, Sexuality and Ethics, a book which seems to be largely about photography and desire, are points of interest for further investigation not only into the work of LaGrace Volcano, but also photography, gender, temporality, desire and their convergences.

I'm at somewhat of a loss as I try to recall the exact source which lead to my discovering the work of Del LaGrace Volcano. Something I read quite recently mentioned the name, I performed a search on the UMN library homepage, and one result presented itself: The Drag King Book-- a collaboration between the photographer and J. Jack Halberstam (located in the Annex, that dark hole in the basement of Wilson Library where deviant books collect dust)-- a book that slightly interested me, but not enough to make the trek to the lower depths. I found out about Sublime Mutations via LaGrace Volcano's website, and requested it through inter library loan, with no intentions of using it for this project -- the Prosser essay helped make its relevancy apparent.

Puar, Jasbir. "Abu Ghraib and U.S. Sexual Exceptionalism." Terrorist Assemblages. Durham: Duke University Press, 2007. 79-113. Print.

"The pictures will not go away. That is the nature of the digital world in which we live [ . . . ] it was the photographs that made all this ''real'' to Bush and his associates. Up to then, there had been only words, which are easier to cover up in our age of infinite digital self-reproduction and self-dissemination, and so much easier to forget."

(Susan Sontag, "Regarding the Torture of Others")

Where do I begin to summarize this chapter -- or even simply summarize its relevance to my discussion of time and the image? This chapter, and this book in general, is something that I must come back to, and have been coming back to, over and over again. Before I encountered this book, but after it was written, Errol Morris made a documentary about these images -- not so much about the torture, the scandal, or even the politics, but the images themselves. Opening the film is a series of photographs unrelated to those that comprise the heart of the movie's content: pictures of sunrises and sunsets. As the credits begin to scroll across the screen, the sunset photographs recede into the distance and are soon surrounded by numerous other photographs, floating in a virtual void. The infamous images in question begin to take their place alongside the first. These pictures exist within the same context at the same moment: sunrise, sunset, sexual torture. Directly after this opening sequence, we see photographs of then Secretary of Defense, Donald Rumsfeld, visiting the notorious prison, and we're told that he cut his tour short -- he did not want an image of the prison or the goings-on within its walls. It doesn't exist if the images don't exist: that which can't be proven never happened. (And, as Lynndie England comments later in the film, some of the photographed horrors would not have taken place had the camera not been present.) Now that Rumsfeld, the rest of the United States, and the world have been confronted by these pictures, they "will not go away," as Susan Sontag notably stated.

Jasbir Puar claims that Sontag "got it wrong," that the pictures have gone away, but really it's Puar who's gotten Sontag wrong, whose statement, "the pictures will not go away," is meant concretely -- she's referring to the photographs themselves, their digital immortality. They cannot be burned or discarded: they are all right here, and here they will be, regardless of whether or not they are ignored.

I have not summarized the chapter, I don't yet know how to approach the task. But I promise to return to it shortly. The reason I was compelled in the first place to include this chapter specifically in this series concerning time and image is because of my intellectual relationship to these photographs and to photography in general. Sontag has long informed my thoughts and opinions of the photographic medium, of digital media and the like. Abu Ghraib has never gone away in my own mind, in my memories of the Bush years and my thoughts about this war and the U.S. military. Puar and the arguments she raises have only recently entered the equation I've been struggling to sort out -- to solve, as it were. The above discussion of uncertainty and images of time may eventually become necessary in informing my thinking about these photographs -- may allow me to depart from this standstill without solving anything, without proving any thesis. For now, I'll continue to sit with this.

Jarman, Derek, dir. Blue. Zeitgeist Films, 1993. Film.

"The image is a prison of the soul, your heredity,
your education, your vices and aspirations, your qualities,
your psychological world.

I have walked behind the sky.
For what are you seeking?
The fathomless blue of Bliss.

To be an astronaut of the void,
leave the comfortable house that imprisons
you with reassurance.

To be going and to have are not eternal -
fight the fear that engenders the beginning, the middle and the end.

For Blue there are no boundaries or solutions."

I conclude this series about images with the absence of image. Derek Jarman's last film demands its viewer to look fixedly at a blue screen whilst its narrator, Jarman himself, speaks of his blindness, his pain, his loss, his disease and his pending death. He speaks of cafes, Bosnian refugees, the drip of DHPG, the death of his friends. His musings range from philosophical questions: "If I lose my sight will my vision be halved?" to angry commentaries on the evils of political indifference: "Charity has allowed the uncaring to appear to care and is terrible for those dependent on it. It has become big business as the government shirks its responsibilities in these uncaring times. We go along with this, so the rich and powerful who fucked us over once fuck us over again and get it both ways. We have always been mistreated, so if anyone gives us the slightest sympathy we overreact with our thanks." The common thread of all that is contained within this film poem is Blue -- all are inhearsed in Blue. Blue represents many things throughout Jarman's film -- time being one, loss perhaps another; wretchedness, death, joy, desire.

As somewhat of a supplement to thinking about and engaging with the film, I read through Sontag's Illness as Metaphor and AIDS & its Metaphors and have since been concerned with the disease metaphor, and metaphors in general. Jarman, of course, is not speaking metaphorically -- his reflections are profoundly concrete, his anger and disappointments soundly evinced. Sontag remarks in the latter work that "AIDS is a disease of time" -- an inescapable truth that Jarman finds himself consumed by, as time slowly and brutally escorts him out of this life.

I first heard of this film nearly five years ago while having coffee with a friend -- I finally got around to locating it and watching it nearly three years ago, and have since been somewhat obsessed by it. It fits well here, in this discussion of images: images of desire, images of horror, and this, an image of non-image, all contradictions -- paradoxes -- of time.

annotated bib 1, tracking intimacy


The three sources I found to track intimacy connect social media, the coming out narrative, and ideas of community and space. I'm interested in the connections between and implications/effects of social media on creating spaces and possible spaces for intimacy, what that looks like, whether that intimacy is "real," and then, just for kicks, one psychologist's perspective on homosexual intimacy. I'm also interested in how these social media reify/(re)construct gender binaries, police identities, and potentially disrupt them.

1. Ellen DeGeneres' Gay Teen Suicide Video

Ellen takes some time out of her show to send a message to her viewers, to make the suicides of young gays known and important. What I think is particularly interesting about YouTube as a potential site for intimacy-making is that on the YouTube video of Ellen's show, not the original broadcast, a bubble pops up onscreen to link the viewer to Neil Patrick Harris's own video message about the topic. The web links are also literal links between what could be constituted as community members. These celebrities use whatever means they can to make messages, and then people watching and surfing at home connect (with) them to make playlists for other people to see.

I saw this video first on facebook, I think, then I searched for it again on YouTube, which in itself is a testament to the connectabililty-potential for social media.

Liqitimi, "An Important Message--From Ellen DeGeneres (Gay Suicide)." YouTube. YouTube, 30 Sept. 2010. Web. 8 Oct. 2010.

2. "Moving from Coming Out to Intimacy," David Scasta, M.D.

gay mental.png

Scasta takes a very (surprise!) psychological, bookish approach to trying to understand difficulties in young homosexual relationships. What intrigues me about his article are the therapeutic solutions he promotes, and the pretty perfunctory way he approaches "dating mythology," a section of the article that tackles "dating myths" like, "I'm not capable of holding a lover due to being psychologically flawed." What I wanna know is: what happens when we medicalize intimacy like this?

I found this article after searching "queer intimacy," "queer AND intimacy," and then just "intimacy" in the GenderWatch database. I chose it because of the "Coming Out" part of the title, and because I liked finding an article that I didn't really like.

Scasta, David. "Moving from coming out to intimacy" Journal of Gay & Lesbian Mental Health 2.4 (1998). 08 Oct. 2010
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3. "Men's Lib," Andrew Romano and Tony Dokoupil

man up.png

I found this article from something that a classmate tweeted or posted about and I just can't get over it. I think it connects to the idea of intimacy and social media because it calls into question the representations of men and women onscreen but also in legislation, comparing paternity policies of the US with those of Sweden, and how those policies (as impersonal and disconnected from identity politics as they are) can affect one's conception of identity. Plus, that it's an article published in Newsweek, a major publication, and is the feature article in an issue about masculinity, is something to think about. How can we use these various forms of media to call gender construction into question? Does it enable intimacy? Would changing mainstream America's understanding of masculinity (or even daring to suggest a change) make room for more intimacy?

Dokoupil, Tony and Andrew Romano. "Men's Lib." Newsweek. 20 Sept. 2010. Web. 8 Oct. 2010.

Annot. Bib. #1- Radical sex and social media

My tracking topic is radical sex practices and in response to social media's impact on society and community, I've decided to research how social media impacts radical sex practices and BDSM within our society. My sources and examples for this are Julia Tomassilli's "Behind Closed Doors: An Exploration of Kinky Sexual Behaviors in Urban Lesbian and Bisexual Women," Jon E Pounds Secret blog,, and Raven Shadowborne's Poetry & Prose website. Jon E Pounds blog and Ravens website tie together rather nicely because they are both forms of online social media and can be found for all to read and review. Julia's tie to these two resources might be a bit of a stretch but I think it ties with them in the sense of how they came to find their desire for BDSM.

While doing a Google search, I stumbled upon a Blog by Jon E Pounds. Jon E Pounds blog has many entries and posts on things related to BDSM for all to read. An example of the impact on BDSM and society would be the blog entry titled, "National FemDom Day July 27th." The entry basically states that on July 27th all un-collared submissives should wear some sort of subtle symbol stating their submissiveness so that dominators can indicate who is submissive. How much do you think this entry impacts BDSM on society online and offline? Some additional sources to check out can be found on his website and are very interesting. Jon gives a website to learn more about the National FemDom Day in St. Louis, MO- Also, on the right hand side he gives some links and one of them is a sex education site-

I found Raven's website by doing a Google search on BDSM poetry and just happened to land on it. Raven's website consists of poems submitted by submissives and dominators. A lot of the poems on this website are actually fairly decent and it's interesting how open some of these people are with their lives. For example, the poem "Please Me" by Joy and "A Slaves Lament" by Raevenne are very interesting and very open. This website gives people a chance to connect, share their feelings and experiences and helps shed some light to non-BDSM individuals. Do you think the ability for like-minded members to post something so personal online can shape opinions of others in a positive or negative way? An additional link worth reading is, It's another poetry website by Raven Shadowborne but this page is dedicated to BDSM abuse.

I found Julia Tomassilli's article by searching through EBSCO Academic Search Premier on the Inver Hills Community College library site. This article reviews a survey of 347 urban, self-identified lesbians and bi-sexual persons who engage in bondage/domination, sadomasochism,photo/video exhibitionism, and asphyxiation/breath play. I found this article very interesting because it states that, "Bisexually identified women were 2.4 times more likely than lesbian identified women to have ever engaged in any kinky sexual behavior" (Tomassilli). The reason I found this interesting is because I wonder if the media has something to do with the statistical difference of kinky behavior between bi-sexual persons and lesbians. I wonder if maybe it has a bigger influence/impact on bi-sexual persons because maybe they have more options or something. At the end of this article it cites many wonderful references that I've searched for and read and some interesting ones are "Different loving: The world of sexual dominance and submission" by G.G Brame, W.D. Brame and J. Jacobs, and "Public sex: The culture of radical sex" by P. Califia.

Pounds, Jon E. . "National FemDom Day July 27th." Secrets. WordPress, 07/13/2010. Web. 1 Oct 2010. .

Shadowborne, Raven. "Poetry and Prose." Raven Shadownborne, 2001. Web. 23 Sep 2010. .

Tomassilli, Julia C., et al. "Behind Closed Doors: An Exploration of Kinky Sexual Behaviors in Urban Lesbian and Bisexual Women." Journal of Sex Research 46.5 (2009): 438-445. Academic Search Premier. EBSCO. Web. 2 Oct. 2010

Annotated Bibiliography

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Term: Intimacy
Annotated Bibliography due October 8th
These sources all are related because they share topics of concern about homosexual intimacy. All articles examine how homosexuality and the intimacy involved affect our culture and what is considered appropriate and acceptable. Also, across the age spectrum how prevalent is homosexuality and intimacy today. How has intimacy between same sex partners been acknowledged behind closed doors yet shunned in the public eye and how has it affected us?
1st Source:
Title of article: De los Otros: Intimacy and Homosexuality Among Mexican Men
Tweet source: Intimacy and homosexuality among mexican men @qued2010 posted Sept 26th Author is Joseph Carrier & reviewed by Manuel Fernandez
This source is about Mexican men and how homosexuality is viewed as normal to experiment with before marriage since many Mexican women are highly religious and do not engage in premarital sex. Most communities simply look the other way and realize that it is normal for men to feel the urge to satisfy sexual needs without a woman and with a man as their partner. In this machismo driven society where there is much hostility toward homosexuality it is viewed as normal to use gay men as sexual outlets as long as the man is the penetrator and it is not acknowledged publicly. This article relates to homosexual intimacy since it describes the closeted lives that homosexual males live in Mexican culture. They are only accepted when a straight man has sex with them but if caught having sex with another homosexual male they are shamed. The majority of homosexual intercourse that is happening includes no intimacy since it is merely an act of releasing sexual frustration. A quote from the article explains the lack of intimacy and prostitution of the practice "These heterosexually-identified insertors in same-sex intercourse and relationships usually charge money or another commodity for sex, and they often hold ambivalent feelings of desire and contempt toward the joto," joto meaning faggot.
I found this source by typing in the words homosexuality and intimacy into google. This is one of the first articles that popped up and I found it incredibly interesting. This article poses as a sort of abstract from Joseph Carrier's book (the name of the book is the title of this article). So if you would like to do some further investigating this very interesting and ground-breaking research you can read his book.
Formal Citation:
Fernandez, Manuel. "De los Otros: Intimacy and Homosexuality Among Mexican Men."Journal of Sex Research(1997): 1. Web. 6 Oct. 2010.
2nd Source:
Title of article: Montana's Republicans Want to Arrest Gay People
Had to tweet this YIKES: #@qued2010 posted Sept 29th Author is Michael A. Jones
This article centers on American republicans' desire to make homosexuality illegal in certain states, mainly Texas and Montana. Although prominent republicans have acknowledged gay rights and have recently warmed slightly to lesbian gay bisexual and transgender issues, the trend has not spread to a state wide level of government. There are petitions to arrest any openly homosexual person and any person that assists a homosexual couple get married. This is also a pressing issue in Uganda where the AIDS epidemic is at an all time high. This article pertains to homosexual intimacy since it displays how strongly against homosexuality so much of our country still is. Entire states are pushing for homosexuality to be illegal. This attitude is oppressing gay and lesbian people since they are being bullied into having to confine their intimacy in their relationships to behind closed doors. It is even causing them to fear for their relationships and even lives in some cases.
I found this source after reading an article in the Daily about the Ugandan law concerning homosexuality and how Montana is following suit. I wanted to learn more about the issue so I googled it and found this helpful article. If you are interested in learning more about Ugandan law and/or about anti-homosexual laws in the United States I would google Minnesota gay law and find out more about Michelle Bachmann and Tom Emmer backing groups such as You Can Run But You Can't Hide. This rock band is a group of people advocating that homosexual people be executed and have even received money from Bachmann and Emmer. This is happening right here in MN!
Formal Citation:
Jones, Michael A. "Montana's Republicans Want to Arrest Gay People." 29 June 2010. Web. 6 Oct. 2010.
3rd Source (Also Tweet Source: due October 25)
Title of article: Twice Hidden: Older Gay and Lesbian Couples, Friends, and Intimacy
Tweet source 3: #@qued2010 Posted October 5th Author is John A. Blando
This article describes intimacy in older gay and lesbian couples. It states that although there is a stereotype that older gay and lesbian people are lonely there is actually significant evidence that a considerable percentage of them are in long term intimate relationships. The article mentions that for some same-gender couples, similarity is an enhancing factor, especially early on in a relationship creating a true bond. The similarities couples can share include a higher degree of intimacy.
The way I found this article was by using google scholar search. I typed in homosexual intimacy. If you are curious about learning more I would search for scholarly articles concerning age groups of homosexual people and intimate relations.
Formal Citation:
Blando, John A. "Twice Hidden: Older Gay and Lesbian Couples, Friends, and Intimacy." The American Society on Aging 25(2003): 87-89. Web. 6 Oct. 2010.

Did I do this right?

Annotated Bibliography: Judith Butler

My three sources are all tied together by the Feminist Movement. My first source was an interview between Butler and Reginia Michalik. The interview was focused on the Feminist Movement, but a specific quote of Butler's drew my attention when she was addressing the problems with the Feminist Movement Today:

"The other problem is that it has always been seen as a bourgeois white movement."

That caught my eye because I grew up in a white, middle class household and so both my mom and I were never really "out of touch" with the Feminism Movement. It was interesting to hear her perspective of it, which led me to looking up a few more things about the feminism movement.

My second source I found in the Chronicle for Higher Education. It was just an article by Liz McMillen discussing Judith Butler, her history and her book, Gender Troubles. It basically summarized that Butler had a massive impact on the feminist movement and that she plays a vital role in the fight for equality. In fact, it was written that Butler's Gender Trouble "rocked the foundation of feminist theory."

My third source was a clip with Ruth Reichl talking about the need for a new kind of feminism movement. She talks about not how the movement is out of touch with minorities and the proletariats but with some of what Butler is referring to as the "white bourgeois." I think Reichl brought up a very valid point in that women DO have choices now and they CAN work and be a mother but that they have to deal with guilt much more than their male counterparts do/would have to.

As far as further sources go, youtube has more clips of the rest of Reichl's lecture and here she talks about how she's glad that she's not a mother. I would also suggest just reading Gender Troubles, or any of Butler's other books.

(I googled my first source- the interview, I used the UMN Library Catalog for the article from The Chronicle of Higher Education and I searced "Feminism" on youtube to find that clip with Reichl.)

In response to the brief exchanges on HASTAC concerning online "lateness," and the question: is it possible to be late online?, as most of the comments remarked in response to this question, the internet has no beginning or end, thus the concept of lateness takes on a new and incomprehensible meaning.... of course, however, when the forum you're meaning to participate in closes before you've logged in, then it is too late, in "real life" terms; though perhaps not in the same sense as being late to a face-to-face-to-face panel: the comments are all still there to engage with, and as Halberstam observes, "nothing ever quite dies on the internet...," (Fiona B - thanks for this") but is this to say that digital time is eternal, infinite? I don't think it is, not really, because websites do expire, and weblog "authors" (please excuse the quotations, but I don't think the word author is appropriate and I'm not sure of an alternative title) delete their websites, or prevent public access, etc.; yet, at the same time, certain aspects of the past are more accessible now than they ever were in the present -- referring to Halberstams remarks about one of Yoko Ono's, previously obscure, yet infamous, performance pieces ("Fiona B - thanks for this") -- which is similar to the access the internet provides to something taking place at a great geographic distance, such as the Owl Scouts show I wrote about last week, I have virtual access to it, but am I really "there"? what does "being there" mean in reference to digital space? and what exactly is meant by "the digital body" that moves through these digital spaces, and perhaps even occupies a digital space or two or three?: certainly a phenomenon forcing one to reflect on the merging of queer time and space, a relationship that J. Halberstam has notably been concerned with, but, specifically addressing the concerns of the forum participants, virtual time is both shown to be measurable (365 hours in "Second Life"), and immeasurable at one and the same time (it's impossible to be late to a 24/7 forum): while, at the same time (or perhaps at an other time entirely), I, as a "latecomer" to the forum, have the ability to navigate the discussion as I find agreeable, starting with the last comment, if I will, and working my way backwards, or skipping entire comments (far more likely) and reading only comments posted by names I recognize, remaining ignorant as to what's being commented on -- once again, according to my own will -- or perhaps if I start reading the forum from its rightful beginning, I may get lost in cyberspace as I begin to follow the links, being virtually tele-ported from one space to the next, forgetting about the original forum entirely: and this can only be an appropriate way to read/engage with an online text, for subject specificity is crucial to occupying/traversing online space, raising the question of personal presence online, and one's ability to access and sometimes interrupt/disrupt the conversations of others, and, therefore, the necessity of making one's self presentable (or cute) in virtual spaces: "Have we become a social network of spies and narcissists?," Halberstam asks ("face to facebook"), to which echoes the reply, absolutely, because the internet is vanity's ideal terrain, isn't it?, providing the reality for Milan Kundera's despairing rumination in The Book of Laughter and Forgetting, about the disaster of everybody waking up one morning and fancying themselves authors-- for a world full of self-proclaimed authors is a world of narcissists, with narcissistic readers/authors prowling the web to further interject their subjectivity through comments and the like -- though, in all fairness, this is only one aspect of the digital world, for if the digital terrain is temporally and spatially infinite, so must its possibilities be: "what forms of time does the internet tend not to foster? Surprise? Shock? Improvisation?" (halberst, "Becoming Kungfu Panda).

Tracking Topics Assignment


3 Annotated Bibliographies (of sorts) Posts
These 3 annotated bibliography entries should include a brief summary and engagement with a number of different outside sources (that is, sources that are not included on the syllabus) that relate to your chosen topic. Each entry should include at least 3 sources, one of which must be a "traditional" academic source (an academic article or book). You may also write about films/videos, other blogs, websites, news articles, commercials, songs, poems, images, etc.

Your annotated bibliography should begin with an overview of how your sources connect (and why you are grouping them together in your entry). Then, each bibliographic entry should include:

a. Title of the source.
Your title should also be a link to the source (or to a more detailed citing of your source). Just in case you have forgotten, here is how to create a link within your entry:
Highlight the title in your entry. Scroll up to the chain image at the top of the entry box and click on it. Put in the URL (address) for your link and hit okay.

b. Author/authors of the source.

c. Brief summary.
You should provide a brief summary of the source and how it relates to the term that you are tracking. This summary should include any specific passages/ideas that you found useful, thought-provoking and/or inspiring.

d. Additional sources and/or directions for further reading/thinking.
Each entry should include your reflections on further research/thinking about your term. If possible, mention any additional sources that your source discusses that might be useful.

e. Where/how you found this source. Describe the process of how and where you found your source. What database did you use? Did you find it randomly in the stacks at the library? Did you find it in a search through google or google scholar? Did you stumble across it on twitter? Did another student/professor suggest it?

f. Formal citation.
In addition to linking to your source, you should formally cite it using MLA style. Here are links for using MLA style:
Category: Tracking Topics

2 Comments on Other Bibliographies
Your comments should demonstrate a respectful engagement with the author and their ideas. You could post suggestions, thoughts or reflections on their topic. You could also discuss how their topic connects to your topic.

4 Tweets on Term Sources
You are required to tweet about 4 sources that you found while tracking your term. Your tweet should include a link to the source and a brief (remember, you only have 140 characters total) description of or teaser about the source. Spend some time thinking about how you want to describe and present your source to your readers. You can check out my undisciplined twitter account (@undisciplined) for examples of tweeting sources.

Due Dates:
Annotated Bibliography #1: October 8
Annotated Bibliography #2: November 1
Annotated Bibliography #3: December 1
Track Term Comment: October 22
Track Term Comment: November 19
Tweet Source: September 27
Tweet Source: October 5
Tweet Source: October 25
Tweet Source: November 22


queer space
neoliberalism/queer liberalism
bodies and material experiences
radical sex practices
Judith Butler
Jasbir Puar
Judith Halberstam
Jose Esteban Munoz
Gloria Anzaldua
Cherríe Moraga
Audre Lorde
Michael Warner
Susan Stryker
Eve Sedgwick
Sarah Ahmed
Dean Spade
Sylvia Rivera Project
Queers 4 Economic Justice

No more than 2 students can track the same term. On Thursday, you will be signing up for your topic. Make sure to come to class with a list of your #1 and #2 choices for topics.

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