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Queer Liberation Theory Resource List

Queer Liberation Theory Resource List

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Published by Queer Ontario
Queer Liberation Theory Project Resource List, complete with Table of Contents
Queer Liberation Theory Project Resource List, complete with Table of Contents

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Categories:Types, Research, History
Published by: Queer Ontario on Aug 04, 2011
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July 2011 Page 1 of 79RESOURCE LISTTable of ContentsNon-
Fiction Books…………………………………………………………………………...2
- 28
Chapters in Books………………………………………………………………………..….
29 - 33Journal Articles
……………………………………………………………………………..
.34 - 47Journals
 – 
Special Issues
……………………………………………………………………48
- 51Conference Papers
…………………………………………………………………………..52
- 54Biographies and Memoires
………………………………………………………………….55
- 60Web-Based Publications and News
…………………………………………………………61
- 67Films and Documentaries
…………………………………………………………………...68
- 77Like-Minded Individuals, Blogs and Organizations
………………………………………...78
- 79
 
July 2011 Page 2 of 79RESOURCE LISTNon-Fiction Books1.
 
Adam, B.D. (1987).
The rise of a gay and lesbian movement 
. Boston, MA: TwaynePublishers.Although the Stonewall riots in New York City in June 1969 are generally considered thebeginning of the Gay Liberation movement, "the first social movement to advance the civilrights of gay people was found in Germany in 1897." Amplifying John Lauritsen and DavidThorstad's excellent Early Homosexual Rights Movement (1864-1935) (1974), sociologistAdam reviews the social, historic, and economic conditions surrounding the development of gay rights worldwide. Using secondary sources, he interweaves individuals, episodes, andexamples into an overall picture, chronicling the fits and starts of lesbian and gay rightsmovements to the present. An extensive list of references supplements the annotated selectedbibliography of this comprehensive international history.2.
 
. Durham, NC:Duke University Press Books. In this groundbreaking work, Sara Ahmed demonstrates how queer studies can put
 phenomenology to productive use. Focusing on the ―orientation‖ aspect of ―sexualorientation‖ and the ―orient‖ in ―orientalism,‖ Ahmed examines what it means for bodies to
be situated in space and time. Bodies take shape as they move through the world directingthemselves toward or away from objects and others
. Being ―orientated‖ means feeling at
home, knowing where one stands, or having certain objects within reach. Orientations affectwhat is proximate to the body or what can be reached. A queer phenomenology, Ahmedcontends, reveals how social relations are arranged spatially, how queerness disrupts andreorders these relations by not following the accepted paths, and how a politics of disorientation puts other objects within reach, those that might, at first glance, seem awry.Ahmed proposes that a queer phenomenology might investigate not only how the concept of orientation is informed by phenomenology but also the orientation of phenomenology itself.Thus she reflects on the significance of the objects that appear
 — 
and those that do not
 — 
assigns of orientati
on in classic phenomenological texts such as Husserl‘s
 Ideas
. In developinga queer model of orientations, she combines readings of phenomenological texts
 — 
byHusserl, Heidegger, Merleau-Ponty, and Fanon
 — 
with insights drawn from queer studies,feminist theory, critical race theory, Marxism, and psychoanalysis.
Queer Phenomenology
points queer theory in bold new directions.3.
 
 
July 2011 Page 3 of 79RESOURCE LISTM. Jacqui Alexander is one of the most important theorists of transnational feminismworking today.
Pedagogies of Crossing
brings together essays she has written over the pastdecade, uniting her incisive critiques, which have had such a profound impact on feminist,queer, and critical race theories, with some of her more recent work. In this landmark interdisciplinary volume, Alexander points to a number of critical imperatives made all themore urgent by contemporary manifestations of neoimperialism and neocolonialism. Amongthese are the need for North American feminism and queer studies to take up transnationalframeworks that foreground questions of colonialism, political economy, and racialformation; for a thorough re-conceptualization of modernity to account for theheteronormative regulatory practices of modern state formations; and for feminists to wrestlewith the spiritual dimensions of experience and the meaning of sacred subjectivity.In these meditations, Alexander deftly unites large, often contradictory, historical processesacross time and space. She focuses on the criminalization of queer communities in both theUnited States and the Caribbean in ways that prompt us to rethink how modernity invents itsown traditions; she juxtaposes the political organizing and consciousness of women workersin global factories in Mexico, the Caribbean, and Canada with the pressing need for those inthe academic factory to teach for social justice; she reflects on the limits and failures of liberal pluralism; and she presents original and compelling arguments that show how andwhy transgenerational memory is an indispensable spiritual practice within differentlyconstituted women-of-color communities as it operates as a powerful antidote to oppression.In this multifaceted, visionary book, Alexander maps the terrain of alternative histories andoffers new forms of knowledge with which to mold alternative futures.4.
 
New York,NY: Routledge.There are those who go to gay bars and salsa clubs with rosaries in their pockets, and whomake camp chapels of their living rooms. Others enter churches with love letters hidden intheir bags, because their need for God and their need for love refuse to fit into differentcompartments. But what goodness and righteousness can prevail if you are in love withsomeone whom you are ecclesiastically not supposed to love? Where is God in a salsa bar?
The Queer God 
introduces a new theology from the margins of sexual deviance andeconomic exclusion. Its chapters on Bisexual Theology, Sadean holiness, gay worship inBrazil and Queer sainthood mark the search for a different face of God - the Queer God whochallenges the oppressive powers of heterosexual orthodoxy, whiteness and globalcapitalism. Inspired by the transgressive spaces of Latin American spirituality, where theexperiences of slum children merge with Queer interpretations of grace and holiness,
TheQueer God 
seeks to liberate God from the closet of traditional Christian thought, and to

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