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Article

Jotería Studies and/in Communication  

Luis M. Andrade

In recent decades, Communication scholars have drawn from and added to the subdiscipline of Jotería Studies, a relatively modern branch of gender and queer studies that draws from history, sociology, ethnic studies, and other fields. Jotería Studies provide a glimpse into the lives of Jotería, a unique group and subculture that includes Latina/o/x, Chicana/o/x, and mestiza/o/x noncisheteronormative and/or gender-nonconforming persons. Latina/o/x are terms that loosely refer to persons from Latin America, Chicana/o/x loosely refer to people with Mexican origins and/or part of a collective movement from the 1960s/1970s that was rooted in indigenous and/or Mexica ancestry and mythologies, and mestiza/o/x loosely refer to people that have mixed identities as Mexican, Latin American, indigenous, and/or white/Spanish. The use of x signifies gender nonconformance since the “-a” and “-o” are gendered terms. Of interest to scholars are the ways that Jotería communities survive oppressive conditions, despite the constant persecution of the subgroup by modern/colonial gender, racist, classist, ableist, and other oppressive institutions. As Jotería Studies arose in the United States, scholars in Communication research started integrating the unique epistemologies and methodologies of the subdiscipline into their own studies in unique and fascinating ways. Communication scholars add to or draw from the myriad definitions for the term Jotería and its different variations, the histories of the subdiscipline, and Jotería Studies methodologies. As Communication and Jotería Studies converge, complement, or diverge, future directions and potential applications of Jotería Studies in Communication remain.

Article

Agonistic Queer TV Studies for Western Europe  

Florian Vanlee

Queer TV studies have until now focused predominantly on U.S. TV culture, and research into representations of sexual and gender diversity in Western European, Asian, and Latin American programming has only recently found traction. Due to this U.S. focus, queer television in Western Europe has yet to be comprehensively documented in scholarly sources, and Western European queer television studies hardly constitute an emancipated practice. Given that U.S.-focused queer theories of television remain the primary frame of reference to study LGBT+ televisibility in Western Europe, but its domestic small screens comprise a decidedly different institutional context, it is at this time necessary to synthetically assess how the U.S. television industry has given way to specific logics in queer scholarship and whether these logics suit conditions found in domestic television cultures. Queer analyses of U.S. TV programming rightly recognize the presence and form of non-heterosexual and non-cisgender characters and stories as a function of commerce; that is to say, television production in the United States must primarily be profitable, and whether or how the LGBT+ community is represented by popular entertainment is determined by economic factors. The recognition hereof pits queer scholars against the television industry, and the antagonistic approach it invites dissuades them from articulating how TV could do better for LGBT+ people rather than only critiquing what TV currently does wrong. While it is crucial to be attentive toward the power relations reflected and naturalized by television representations, it is also important to recognize that the discretion of prescriptive, normative interventions by queer TV scholars relates to conditions of U.S. television production. The dominance of public service broadcasters (PSBs) and their historical role in spearheading LGBT+ televisibility highlights the distinctive conditions queer TV scholarship is situated in in Western Europe and troubles established modes of engaging the medium. Where the modest scale of national industries already facilitates more direct interaction between academics and TV professionals, PSBs are held to democratic responsibilities on diverse representation and have a history of involving scholars to address and substantiate their pluralistic mission. Consequently, Western European television cultures offer a space to conceive of an agonistic mode of queer TV scholarship, premised not only on contesting what is wrong but also on proposing what would be right. Hence, future engagements with domestic LGBT+ televisibility must look beyond established analytics and explore the value of articulating openly normative propositions about desirable ways of representing sexual and gender diversity.

Article

Queer Production Studies  

Eve Ng

Queer production studies is a subfield of production studies that specifically considers the significance of queer identity for media producers, particularly as it relates to the creation of LGBTQ content. Its emergence as a named subfield did not occur until 2018, but there have been studies of queer production prior to that. While general production studies scholarship has focused on industrial production, the scope of queer production studies includes not just production spanning commercial, public, and independent domains, but also fan production. Queer production studies often make use of interview and ethnographic methods to investigate how nonnormative gender and sexual expression factor in the work of media producers, and also examines relevant industry documents, media texts, and media paratexts to discuss how LGBTQ media content reinforces or challenges existing norms. It considers how queer media production relates to the degree of integration or marginalization of LGBTQ people and representation within media as well as society more broadly. Currently, almost all research explicitly identified as queer production studies is conducted in U.S.-based or European-based contexts, and there is thus a large gap in scholarship of queer media production occurring elsewhere. Research on queer production in the commercial domain has addressed how LGBTQ workers have shaped the content and marketing of queer media, and the relationship of commercial LGBTQ media to independent queer media and to LGBTQ activism. In commercial print, television, and digital media in the United States, there has been some integration of LGBTQ workers beginning in the 1990s, with mixed results for content diversity and for the injection of resources into independent production, as well as a complex relationship to advancing LGBTQ causes. In national contexts with prominent state-supported media, such as the United Kingdom and various European countries, the presence of LGBTQ workers at public service broadcasters interacts with mandates for diversity and inclusion. This has had mixed outcomes in terms of both work environments and the kinds of media texts produced. In independent queer production, issues of limited resources and viewership are persistent, but the professional trajectories of queer cultural workers show that they may move back and forth between major commercial and low-budget production. Digital media has been transformative for many independent producers, facilitating the creation of more diverse content, although web series still face issues of securing resources and dealing with competition from commercial media. Queer fan production has often occurred in response to deficiencies of representation in canonical (official) media texts, taking the form of narrative works such as music videos as well as paratextual commentary. While queer fan texts typically challenge the heteronormativity of mainstream media, many do not depart significantly from other norms around gender and sex. Some fan-written queer-themed fiction has been adapted into commercial television series in countries such as China, although state censorship has precluded the series from being explicitly queer.

Article

Sexual Communication Between Queer Partners  

Brandon T. Parrillo and Randal D. Brown

Effective communication is vital to any relationship, and sexual communication is no different. Given its importance, sexual communication and its relation to a variety of topics has been studied in recent years. Included among these are its relation to safer sex behaviors, sexual and relationship satisfaction, and fertility and family planning among heterosexual partners. Yet, for queer partners, the data reflect interest in sexual communication as it relates to safe sex behaviors such as condom use and HIV status. Further, the current base of published literature on sexual communication among queer partners focuses almost exclusively on men who have sex with men and leaves out other types of queer partnerships. To be truly inclusive, it is imperative that sexual communication research broaden its focus to include topics that do not medicalize queer couples, such as sexual pleasure, satisfaction, and relationship well-being.

Article

Alternatives to Coming Out Discourses  

Shuzhen Huang

The discourse of coming out has historically served as an effective vehicle to build and sustain the LGBTQ movement in the United States. It has also been utilized as an empowering resource that enables queer people to establish a queer identity organized around self-awareness and self-expression. However, queer of color critique and transnational queer theory argue that the prevalent discourse of coming out is built on a particular kind of queer experience and geography, which is usually from the standpoint of White, middle-class men of urban U.S. citizenship and is rarely derived from the experience of queer people of color and non-Western queer subjects. Taking an intersectional perspective, Snorton interrogates the racialization of the closet and proposes a sexual politics of ignorance—opposed to the disclosure imperative in coming out discourse—as a tactic of ungovernability. Centering the experience of Russian American immigrants who are queer-identified, Fisher proposes a fluid and productive relationship between the “closeted” and the “out” sexuality that resists any fixed categorization. Focusing on the masking tactic deployed by local queer activists, Martin theorizes the model of xianshen, a local identity politics in Taiwan that questions the very conditions of visibility in dominant coming out discourse. As a decolonial response to the transnational circulation of coming out discourse, Chou delineates a “coming home” approach that emphasizes familial piety and harmony by reining in and concealing queer desires. Being cautious against the nationalist impulse in Chou’s works, Huang and Brouwer propose a “coming with” model to capture the struggles among Chinese queers to disidentify with the family institution. These alternative paradigms serve as epistemic tools that aim to revise understanding of queer resistance and queer relationality and help people to go beyond the imagination of coming out for a livable queer future.

Article

Queer Memory  

Thomas R. Dunn

Although “memory” has long held a place of distinction within the discipline of Communication, queer memory and its capacity to make powerful interventions into politics, culture, and society represent a significant new enactment of the term. As an area of study, queer memory in Communication draws heavily from the confluence of memory studies and queer theory, both of which arrived at the end of the 20th century. It was also accelerated by the exigency that is HIV/AIDS. While the early aughts saw the inauguration of queer memory studies in Communication, today the topic is a regular focus of queer scholars. In particular, scholars have gravitated to the recovery and circulation of the memories of queer individuals, movements, and institutions; the queering of the study and practice of memory itself; and the reconsideration of the archive through a queer lens.

Article

Brazilian Queer Cinema  

João Nemi Neto

Brazilian cinema is born out of a desire for modernity. Moving images (movies) represented the newest technological innovation. Cinematographers brought to the growing cities of Brazil an idea—and ideal—of “civilization” and contemporaneousness. At the same time, queer identities started to gain visibility. Therefore, a possible historiography of cinema is also a potential for a historiography of queer identities. Nonetheless, as a non-Anglo country and former colony of Portugal, Brazil presents its own vicissitudes both in the history of cinema and in queer historiography. To understand dissident identities in a peripherical culture (in relation to Europe), one must comprehend the ways ideas and concepts travel. Therefore, queer and intersectionality function as traveling theories (in Edward Said’s terms) for the understanding of a Brazilian queer cinema. A critical perspective of the term “queer” and its repercussions in other cultures where English is not the first language is imperative for one to understand groundbreaking filmmakers who have depicted queer realities and identities on the Brazilian big screen throughout the 20th century and the first decades of the 21st century.

Article

Queer(ing) Reproductive Justice  

Natalie Fixmer-Oraiz and Shui-yin Sharon Yam

The history, principles, and contributions of the reproductive justice (RJ) framework to queer family formation is the nexus that connects the coalitional potential between RJ and queer justice. How the three pillars of RJ intersect with the systemic marginalization of LGBTQ people—especially poor queer people of color—helps clarify how the RJ framework can elaborate the intersectional understandings of queer reproductive politics and kin.

Article

Queer African Studies  

Godfried Asante

The main goals of the rapidly growing interdisciplinary field of queer African studies (QAS) are to (a) resist the continual (post)colonial perpetuation of “African culture” as a homogenous entity devoid of diverse nonnormative genders and sexualities, (b) seek to decenter universal Western epistemological framing of queerness, and (c) reveal the intersectional ways that queer African subjectivities are experienced. Drawing primarily from African/Africanist scholarship and queer theory/studies, QAS seeks to create more fluidities between a network of activists and university-based professors to produce contextually relevant and grounded studies that center African experiences in conversations on gender and sexuality. In particular, scholarship in QAS places Africans’ lived experiences as the starting point to theorize queerness. As an interdisciplinary field of study with scholars from history, anthropology, political science, sociology, legal studies, and African studies, QAS has emerged as an essential theoretical intervention in African studies, queer of color critique, and postcolonial studies. In this way, it opens up spaces to interrogate the theoretical and material concerns of queer theory and African studies beyond its westernized origins and focus. For same-gender-loving, queer, nonbinary, and trans Africans, for whom queer theory’s historical beginnings seem to have written them out of Lesbian Gay Bisexual Transgender Queer Intersex+ Euro American history, their emergent contributions to the now institutionally anchored discipline of queer theory, and queer studies in communication, provide a necessary corrective and decolonial endeavor to decentralize the Euro American lens in which queerness tends to be theorized and explored. In this regard, while “queering” Africa is a necessary project for some scholars, “Africanizing” queer studies equally provide the epistemological shifts needed to dislodge the West as the source and referent for queer theorizing. The field of communication studies is diverse in its formations and production of knowledge. However, the different subfields all cohere around the commitment to theorizing the symbolic and material systems of communication that enable individuals to make sense of their lives and their positionalities in both local and transnational contexts. QAS can invariably contribute to the various subfields of communication studies by providing an alternative epistemological framework for analyzing language and meaning, especially as they pertain to gender and sexuality.

Article

Kuaer Theory  

Ryan M. Lescure

Although queer theory was profoundly influenced by the womanist feminism of the 1980s and its emphasis on the ways in which intersectionality affects lived experience, popular queer theorizing generally lost this as it became more popular in academic contexts during the 1990s. Generally, the popular queer scholarship that was being published in the 1990s did not pay much attention to the diversity of queer experiences and subjectivities. Because many popular queer theorists at the time were White, affluent, cisgender, and based in the United States, their scholarship, while anti-heteronormative, tended to reflect their privileged racial, socioeconomic, gendered, national, and cultural standpoints. Subsequently, this scholarship tended to construct a singular, definitive, and universal queer subject position as White, affluent, cisgender, and based in the United States. Wenshu Lee’s kuaer theory is an example of one of the first significant theoretical challenges to queer theory’s problematic universalizing tendencies. Initially advanced in 2003, kuaer theory is influenced by postcolonialism, womanism, and E. Patrick Johnson’s quare studies, which Lee characterizes as having advanced queer theory in a similar way that womanism did for feminism. Finding inspiration in the writing of Alice Walker, Audre Lorde, Cherríe Moraga, and Gloria Anzaldúa, kuaer theory applies womanist concepts to expand on the foundation built by Johnson’s quare studies, which calls for queer theorists to focus on the particularity and diversity of sexualities as well as the ways in which sexualities relate to and are shaped by race, gender, socioeconomic class, and culture. Kuaer theory agrees with and advocates for all of these things, but it notably adds a transnational perspective and emphasizes that queer theorists must also highlight the relationships between sexualities and nation, nationality, power, and culture at the local, national, and transnational levels. Kuaer theory notes that queerness, queer activism, and queer knowledges are not exclusive to the United States or to the Western world. Because of this, kuaer theory encourages queer theorists to emphasize the local and intersectional particularities of people’s sexual experiences and subjectivities while simultaneously being critical of the ways in which queer theory itself often reproduces imperialism and cultural hierarchies at the global level. Kuaer theory continues to be influential among queer theorists, especially for its critique of queer theory’s often implicit reproduction of hierarchies. Like quare studies, kuaer theory is often cited by queer theorists who challenge queer theory’s continued general inattention to intersectionality and to the multiplicity of queer subjectivities. Finally, kuaer theory’s emphasis on transnational and transcultural perspectives as well as its criticism of queer theory’s imperialistic consequences has proven to be a substantial influence on critical intercultural communication and the emerging field of queer intercultural communication.

Article

Queering Colonialisms and Empire  

Roberta Chevrette

Scholarship engaging queer theory in tandem with the study of colonialism and empire has expanded in recent years. This interdisciplinary area of research draws from queer of color theorizing and women of color feminists who made these links during queer theory’s emergence and development in social movements and within the field of women’s and gender studies. Together, queer of color, (post)colonial, transnational feminist, and Indigenous scholars and activists have highlighted the centrality of gender and sexuality to colonial, settler colonial, and imperial processes. Among the alignments of queer and (post)colonial inquiry are their emphases on social transformation through critique and resistant praxis. In the communication discipline, scholarship queering the study of colonialism and empire has emerged in critical/cultural studies, intercultural communication, rhetoric, media studies, and performance studies. Two broad thematics defining this scholarship are (a) decolonizing queerness by identifying how queer theory, LGBTQ activism, and queer globalizations have reinforced Whiteness and empire; and (b) queering decolonization by identifying how heteropatriarchal, binary, and normative systems of sex, sexuality, and gender contribute to colonial processes of past and present.

Article

Queer Comics  

KC Councilor

Queer comics have been a staple of LGBTQIA+ culture, from independent and underground comics beginning in the late 1960s to web comics in the current digital age. Comics are a uniquely queer art form, as comics scholar Hillary Chute has argued, consistently marginalized in the art world. Queer comics have also principally been produced by and for queer audiences, with mainstream recognition not being their primary goal. This marginalization has, in some sense, been a benefit, as these comics have not been captive to the pressures of capitalist aesthetics. This makes queer comics a rich historical archive for understanding queer life and queer communities. Collections of queer comics from the late 1960s and onward have recently been published, making large archives of work widely available. The Queer Zine Archive Project online also houses a large volume of underground and self-published material. There are some affordances inherent to the medium of comics which make it a distinctly powerful medium for queer self-expression and representation. In comics, the passage of time is represented through the space of the page, which makes complex expressions of queer temporality possible. The form is also quite intimate, particularly hand-drawn comics, which retain their original form rather than being translated into type. The reader plays a significant role in the construction of meaning in comics, as what happens between panels in the “gutter” (and is thus not pictured) is as much a part of the story as what is pictured within the panels. In addition to the value of reading queer stories in comic form, incorporating making comics and other creative practices into pedagogy is a powerful way to engage in queer worldmaking.

Article

Chinese Pink Markets  

Terrie Siang-Ting Wong

Starting from the late 20th century, domestic and multinational corporations begun actively promoting their products and services to Chinese tongzhi communities at local LGBTQ events such as the ShanghaiPRIDE, Taiwan Pride Week, and the Hong Kong Pride Parade. In recent years, consumer brands are eager to market themselves as tongzhi friendly, for example, by displaying the pride colors in advertising. In the People’s Republic of China (henceforth PRC and China), businesses are offering services that exclusively serve the needs of Chinese tongzhi, such as overseas wedding packages, travel services, surrogate services, and assisting in permanent overseas migration. In the Hong Kong Special Administrative Region (henceforth Hong Kong) and the Republic of China (henceforth Taiwan), the pink market features a well-established network of gay and lesbian disco clubs, bars, and bookstores. In addition to brick-and-mortar businesses, the Chinese pink market also has a strong online presence in the form of gay and lesbian dating apps. In short, the Chinese pink market includes all activities in contemporary Chinese societies that aim to profit from the needs and desires of individuals who experience same-sex attraction. Research on the Chinese pink markets to date has primarily focused on using a political economy perspective to investigate tongzhi subject formation, specifically focusing on queer subjects as consumers. Aspects of the Chinese pink markets that have been studied include product/service offerings, profit mechanisms, and marketing messages. In contrast to the financial institutions and business owners that promote the pink economy as progress for local tongzhi communities in the form of increased visibility and improved quality of life, there is a distinct ambivalence towards the Chinese pink market amongst the scholarly community. Literature on all three Chinese pink markets—China, Taiwan, and Hong Kong—trouble the notion that tongzhi visibility in the pink economy unequivocally heralds positive social change for local tongzhi subjects. Scholars writing on all three Chinese pink markets are also united in their rejection of a global queering reading of tongzhi subjectivity and subject formation. Despite these common research trajectories, there are also divergences in the literature on each of the Chinese pink markets. For example, research on the China pink market entails a vibrant debate on what should be the “proper relationship” between tongzhi businesses, LGBTQ NGOs, and the state; these questions are of less interest in research on the Hong Kong and Taiwan pink markets. Given the uniqueness of state regulations as well as the different economic histories and policies of Hong Kong, Taiwan, and China, future research should consider the Chinese pink market as a multi-location, multicultural, and multi-layered site of study with diverse developments in queer identity, consciousness, and politics.

Article

Sexual Pleasure in Queer Communication Studies  

Michaela Frischherz

Both inside and outside of the Communication Studies discipline, the place of sexuality scholarship is unsettled—and that shaky ground materializes especially around the discussion of sexual pleasure in the field and beyond. Candid discussions of sex, pleasure, desire, sexual tastes, fantasies, and bodily responses have long inspired heavy-breathing anxiety inflected by a reach for “propriety.” This anxiety envelopes public discourses of what feels good—especially things that feel really good under less-than-great conditions and things that deviate from what normative structures say should feel good. There are three areas in which pleasure emerges in the field of queer communication studies: analyses of representational pleasure, resistance to normative public discourses, and embodied autoethnographies of pleasure, which trace moments of queer sexual pleasure articulation in communication research despite disciplinary attempts to elide this field of study.

Article

Black Gay Men in Television Comedy  

Cameron Lynn Brown and Alfred L. Martin Jr.

Approaches to studying Black gay men within television typically center examinations of the textual features of particular representations. In general, scholars focus on Black gayness vis-à-vis historic stereotypes, often focusing on hegemonic femininity as an analytic framework for cataloguing stereotypes of Black gay characters. Across White-/multicultural-cast sitcoms, Black-cast sitcoms, and sketch comedy, one of the difficulties associated with engaging with television and its engagement with the intersections of Blackness and gayness is that communication scholars often engage with media texts rhetorically. In that rhetorical treatment, there is often an elision of not only the specificities of television form but also the contours of genre. Thus, when examining Black gayness in television, that examination will look different depending on whether Black gayness appears on a “prestige” drama on a premium cable network or streaming platform, a sitcom with a principally Black or White cast, or a sketch comedy series.

Article

Queer Healthcare Communication  

Nicole Hudak

Queer healthcare communication spans different literature and topic areas. The medicalization of queer bodies has historically and continues to influence how queer individuals interact and communicate within healthcare settings. Further, heterosexism is rampant within medical institutions that perpetuate the idea that all patients are heterosexual. Because of the influence of heterosexism, medical schools are designed to ignore queer bodies. If queer bodies are acknowledged, they are positioned as something exotic and not presented as a typical patient. Heterosexism is further communicated in patient and provider interactions by providers assuming their patients’ heterosexual identity and assuming all queer patients are promiscuous. In turn, queer patients may make decisions about their healthcare based on providers’ heterosexist attitudes. Providers who practice medicine have also demonstrated their limited knowledge about queer patients and how to care for them. The literature on discrimination of queer patients focuses more on how providers have used both verbal and non-verbal forms of communication. In looking at queer discrimination, queer invisibility demonstrates more covert functions of healthcare communication. Due to the invisibility of queer patients, disclosure becomes a site of interest for researchers. While some queer patients try to seek out queer-friendly providers, researchers have given recommendations on how healthcare providers can improve their queer competency. Finally, some notable topics within queer healthcare communication include queer pregnancy, HIV, and why transgender identity should be a separate topic as transgender people have their own healthcare needs.

Article

Gay Aging and Discourses of Future  

Dustin Goltz

The understandings about age—the values and assumptions placed upon age and aging persons—mark a culturally and politically constructed discourse. For LGBTQ populations, aging is mapped with a unique set of stories, scripts, and narratives that work to frame and constrain how they are trained to see, read, and assign meanings. Coupled with scripts and myths that work to define the process and experience of LGBTQ aging—what it is to be an “older,” “younger,” or “aging” queer—is the cultural scripting of the queer future (i.e., “What’s ahead?” “What do you expect from your life?” “What is to come?”). As a communicative process and a symbolic construction, no one knows what the future is or what one’s future will be. Yet, the queer future has historically been scripted in mainstream discourses (film, literature, religion, and cultural mythology) as a space of pain, loss, and tragedy—“a harder path” equated with sadness, turmoil, and punishment. Cautionary tales of the dirty old man, the sad pathetic fool, the invisible spinster, the lesbian vampire, and the queer monster are recurring themes that work to denigrate aging queer lives and shore up the story of heteronormative correctness. This cultural script works to frame how mainstream culture understands LGBTQ populations but also frames and constrains how LGBTQ populations might view themselves, understand their future and aging bodies, and shape their investment in health, self-care, and longevity. The cultural scripts perpetuated in media and discourse, however, do not so easily line up with social science research on queer populations. Examining the meaning-making dimensions of gay aging and future offers an interdisciplinary approach that brings together sociology, gerontology, performance studies, and media criticism with the field of human communication.

Article

Queer People’s Communication With Families of Origin  

Cimmiaron Alvarez and Kristina M. Scharp

Communicating with one’s family of origin requires considerable effort for queer people (e.g., LGBTQ+; queer is used as an encompassing term to include all gender and sexual identities that are not both cis and heterosexual). Queer people must decide if they want to disclose their gender and/or sexual identities, to whom they want to disclose, how they want to communicate, and anticipate the ways their family members may react. Immediate family members, such as parents and siblings, typically play an important role in queer people’s lives and are consequently some of the first people to whom queer people talk about their gender and/or sexual identities. Yet not all these disclosures are met with positive reactions from family members. Research suggests that queer people perceive their families’ reactions range from complete acceptance to total rejection. Thus, it is often the case that queer people must cope with multiple sources of stigma. From the family members’ perspective, parents and siblings also report having varied reactions to the queer person’s initial disclosure that require them to engage in sense-making. Thus, in addition to the communicative burden of queer people, their families may also have to share in the communicative work to communicate with people outside the family or (re)construct their family identity. All this communicative labor simultaneously reflects and constructs larger overarching ideologies surrounding gender and sexuality.

Article

Queer Intercultural Communication: Sexuality and Intercultural Communication  

Taisha McMickens, Miranda Dottie Olzman, and Bernadette Marie Calafell

Queer intercultural communication is the study of sexuality in intercultural communication. It is a critical, interdisciplinary field that explores identity (i.e., race, gender, sexuality, nationality, and class) across political, historical, transnational, and social spheres. Queer intercultural communication is grounded in using an intersectional lens and embodiment, and in understanding the way power functions both systemically and individually. Historically, intercultural communication has lagged in including intersectional works that center on queer and transgender voices, theorizings, and methodologies. Queer intercultural communication has worked to expand the voices that are being centered as a way to theorize about potential and hope. As this work continues, scholarship on sexualities must remain open to broadening discourse, theory, and methodologies that are inclusive of multiple stories that evoke queer possibilities.

Article

Disidentification  

Megan Elizabeth Morrissey

Deriving from José Esteban Muñoz’s foundational 1999 text Disidentifications: Queers of Color and the Performance of Politics, disidentification is a theoretical heuristic and performative practice that is an essential framework for thinking through, and living in, intersecting sites of marginality and oppression. In particular, disidentification is a heuristic that provides critical scholars with a framework for theorizing the relationships between subject formation, ideology, politics, and power while also offering people from marginalized communities a way to navigate intersecting forms of oppression and enact agency. Scholars use disidentification to refer to performances that minoritarian subjects engage in to survive within inhospitable spaces, while nevertheless working to subvert them. Thus, as both a theoretical framework and a performative practice, disidentification is an antiracist tool that can be utilized to theorize and respond to normative power structures including Communication Studies’ modes of disciplinary knowledge production. Indeed, the discipline of Communication Studies is diverse, but in spite of this, what coheres this expansive body of scholarship is an investment in understanding how communication produces, scaffolds, organizes, and potentially revises our world. Disidentification, by foregrounding identities and experiences of difference, offers Communication Studies researchers a way to consider how one’s life can be understood in relation to others, within the social structures that govern daily life, and within the ideological commitments that organize our experiences.