A new queer liberation movement

DeFilippis, Joseph Nicholas

doi:10.4324/9781315151090-5

Cited by 6 publications

(4 citation statements)

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“…In recent years, critics illustrate how the methods and discourse used to gain marriage equality resulted in further marginalization and exclusion of the most marginalized queer and trans people (DeFilippis, 2018b; Leachman, 2016). In a volume dedicated to exploring activism after marriage equality (DeFilippis, Yarbrough, & Jones, 2018), queer and trans activists discussed the marriage equality movement and future activism (DeFilippis, 2018a). They shared how the marriage equality movement focused on making gay and lesbian people more palatable to heterosexual audiences, using marriage as an institution they could understand and support.…”

Section: Gay and Lesbian Movement And Queer Liberationmentioning

confidence: 99%

Activism in Southwestern Queer and Trans Young Adults After the Marriage Equality Era

Gandy-Guedes

Paceley

2019

Affilia

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In 2015, marriage equality in the United States was a big win for the gay and lesbian movement. Marriage equality as a primary focus of the movement, however, was not without its critiques, particularly as an issue affecting mostly white, gay, economically secure individuals. Given the history of the movement, it is essential to ask what is next. Young queer and trans people represent the next generation of potential activists and advocates for queer and trans liberation, yet little empirical attention has been paid to their goals for the movement and motivations to be actively involved, particularly among young adults in rural, conservative states. Therefore, this study sought to understand the social, economic, and environmental issues deemed important by queer and trans young adults (aged 18–29), as well as their motivations to get involved in activism efforts. Data came from a mixed-methods program evaluation, which presents a picture of the issues and motivations that led study participants ( n = 65) toward activism in one conservative, highly rural, Southwestern state in the United States. The findings of this study are discussed in light of theoretical and empirical literature and then implications for the queer and trans movement, activists, and organizers are offered.

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Section: Gay and Lesbian Movement And Queer Liberationmentioning

confidence: 99%

Activism in Southwestern Queer and Trans Young Adults After the Marriage Equality Era

Gandy-Guedes

Paceley

2019

Affilia

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“…Many traits of the Taiwanese marriage equality campaigns seem similar to their American counterparts, with ubiquitous rainbows and love and equality discourses. The surface similarities have tempted critics to “Taiwanize” homonormativity, applying American queer critiques against marriage equality (Conrad, 2010) and the After Marriage Equality series (DeFilippis et al, 2018; Jones et al, 2018; Yarbrough et al, 2019) to deconstruct Taiwanese queer activisms.…”

Section: Colonial Effects/affects Of Homonormativitymentioning

confidence: 99%

“…In 2018–2019, whereas Taiwanese queers were resisting the American Christianity-inspired conservative backlash and requesting help, the HRC and Freedom to Marry—those being critiqued as “homonormative” (Duggan, 2003)—offered substantive aid. Meanwhile , American queer radicals discursively threw Taiwanese queers under the bus, branded with After Marriage Equality (DeFilippis et al, 2018; Jones et al, 2018; Yarbrough et al, 2019). In 2017, global queers in over 87% of the United Nations’ members, including former colonies, did not enjoy living in the “after” marriage equality era.…”

Section: Colonial Effects/affects Of Homonormativitymentioning

confidence: 99%

The coloniality of queer theory: The effects of “homonormativity” on transnational Taiwan’s path to equality

Kao

2021

Sexualities

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This study extends the “Queer” Asia s critique to deconstruct the coloniality of queer theory in transnational Taiwan. Focusing on Duggan’s critique of homonormativity, I used 22-months ethnographic data to examine its Taiwanese glocalization and influences on American scholars’ denigration of Taiwanese marriage equality campaigns. I argue that the glocalization of homonormativity theory has generated the disruption between queer theory and embodied experiences, falsely assumed the universalism of queer theory, and failed to recognize practices of diversifying families and resistance to neoliberalism. The homonormativity glocalization also produces “radical queer temporality” and Orientalist double standards that collude with imperialist epistemology. I conclude with strategies for a decolonial queer theory.

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“…Where same-sex couples have won the right to marry, however, jurisdictions have repeatedly treated that legalization as a green light to eliminate existing nonmarital statuses" (Matsumura 2016(Matsumura , 1510. Furthermore, Melissa Murray argues that acknowledging marriage as "a vehicle of state-imposed discipline and regulation makes clear that expanding marriage to new constituencies does little to undermine its disciplinary force; it merely expands the state's disciplinary reach to include new subjects" (Murray 2012, 7; see also DeFilippis et al 2018;Murray 2016;Reddy 2011;Spade 2013). Discussing the example of Lawrence v. Texas (2003), Murray argues that "even as Lawrence creates a new geography for sex, the opinion cannot relinquish the idea that sex must be subject to state discipline" (2012, 56).…”

Section: Marriage That Punishesmentioning

confidence: 99%

The Threat of Poverty Without Misery

Goldstein¹

2021

Feminist Formations

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Focusing on contemporary United States social policy, this essay makes three interrelated arguments. First, it shows how twenty-first century US social policy is organized around an aspiration to intensify the immiseration of impoverished people of color. Second, it contends that this legislative and programmatic orientation toward cruelty is at least partially galvanized by the idea that any aspect of the lives of welfare recipients in excess of bare survival, any pleasure they may enjoy, is in effect stolen from taxpayers and so-called productive members of society. The marriage promotion and "responsible father" initiatives of Temporary Assistance to Needy Families (TANF) serve as the primary example for this argument. Third, in this context, the everyday practices and politics of pleasure theorized by women of color feminism and queer of color critique offer an especially indispensable resource for collective living otherwise.

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A new queer liberation movement

Cited by 6 publications

References 0 publications

Activism in Southwestern Queer and Trans Young Adults After the Marriage Equality Era

Activism in Southwestern Queer and Trans Young Adults After the Marriage Equality Era

The coloniality of queer theory: The effects of “homonormativity” on transnational Taiwan’s path to equality

The Threat of Poverty Without Misery

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