Research on transnational and queer diasporic sexualities is still in its infancy but continues to evolve rapidly as understandings of sexuality and queer identity become further complicated. The nuanced and contextual intersections of queer identity as paired with cultural specificity amplify and redefine queerness across space. Pushing back against long-standing notions of what queer looks like in the West, transnational and diasporic queer sexual identities transcend normative definitions of what sexualities can look like outside of rigid binary thinking. Considering three core themes—Western hegemony, transnational and queer diasporic families, and blurring the First/Third World binary—offers the ability to highlight lived experiences to better understand the complexities of the past, present, and future of transnational and queer diasporic sexualities.
Article
Kristin Skare Orgeret
When examining diversity in mediated spheres of communication, crucial questions to be asked would be whose stories are told and through which voices, to be relevant for the widest spectrum of a society and secure an informed citizenry. Approaching questions of access and representation in media and communication, it is valuable to allow for intersecting perspectives. Instead of the binary terms associated with power relations and oppression the intersectional model references the ability of race, ethnicity, class, gender, and sexual orientation (oppressions) to mutually construct one another and ensures a broader scope of relevant representations and mediated stories. Hence it is necessary to combine knowledge from several sources, such as the Négritude movement, feminism, and queer theories. An intersectional approach proves relevant when discussing African contexts where specific historical, cultural, and economic/political contexts play together and the populations are often complex and manifold, as, for example, the Rhodes Must Fall campaign and the media coverage of athlete Caster Semenya show.
Article
Olu Jenzen
Research has established that access to the Internet and social media is vital for many lesbian, gay, bi, trans, queer + (LGBTQ+) young people. LGBTQ+ social media youth cultures form across platforms and are shaped by a range of media affordances and vernaculars. LGBTQ+ youth use social media for self-expression, connecting with other LGBTQ+ young people, entertainment, activism, and collecting and curating information. Through a digital cultural studies approach, the essay discusses themes of LGBTQ+ youth identity work, communities and networked publics, and youth voice to explore how digital and social media imaginaries and practices produce new forms of socialites. It situates LGBTQ+ youth social media practices in relation to the affective economy and algorithmic exclusion of platforms, as well as in relation to neoliberal paradigms of gender and sexuality and homotolerance.
Article
Isaac N. West
Queer studies in critical and cultural communication studies concerns itself with interrogating the symbolic and material manifestations of desires, sexualities, genders, and bodies in all manners of our lives, including public policy, everyday talk, protests and direct political actions, and media representations. Although the genealogy of this subfield often rehearses queer studies’ emergence as a point of radical rupture from previous theories and perspectives, another mapping of queer studies is possible if it is understood as an evolution of core questions at the heart of communication studies. Queer studies’ mode of inquiry generally involves a double gesture of identifying implicit and/or explicit biases of a communicative norm and promoting alternative ways of being in the world that do not comport with those norms. Indebted to and conversant with critical race, feminist, and lesbian gay, bisexual, and transgender studies, queer studies in critical and cultural communication studies occupies and contests the terrain of its own possibility in its attention to the intended and unintended consequences of privileging one set of cultural arrangements over another. Without any pure vantage point from which one may start or end a cultural analysis, communication scholars have embraced the contingencies afforded by queer studies to imagine otherwise the cultural legitimacy afforded to some bodies and not others; the necessity of sanctioning some sexual desires and not others; the intersectional affordances of sexuality, race, gender, ability, and class; more and less effective modes of dissent from the various normativities governing our behaviors and beliefs; and the necessity of memory politics and their pedagogical implications.
Article
Rebecca S. Richards
For much of human history, “femininity” and “masculinity” were unknown terms. But that does not mean that the concept of gender did not exist. Indeed, many societies in recorded history had conceptions of what it means to be a gendered person—most often noted in the binary of “man” and “woman”—but these conceptions were normative and perceived as intrinsic to human behavior and culture. Masculinity and femininity were naturalized concepts, assumed to be the ways in which men and women should act, look, or communicate.
In the 19th and 20th centuries, scholars and activists noted that femininity and masculinity are social constructions of a gendered society, often denoting the ways in which people, objects, and practices conform to or transgress gendered expectations. Both terms are highly contingent upon the cultural, historical, and geopolitical locations in which they are used, meaning that they can only be accurately understood or defined for a given time or context; it is impossible to define either term in a universal manner. Femininity, as an articulated concept, has a longer history of being visible and enforced by communities. Masculinity, on the contrary, historically elided critique or visibility because its attributes were often the normative and prized values and characteristics of a given social context. However, feminist movements and intellectual projects have brought masculinity to light, showing the ways in which masculinity, just as much as femininity, is a learned and enforced way of viewing actions, people, and things.
In communication studies, current scholarship on masculinity and femininity examine how they circulate in a globalized world, picking up new definitions and often restructuring people’s lives. Even though both terms are abstractions with shifting definitions and applications, they create the conditions for people’s sense of identity and limit or enhance their ability to engage in communicative acts. Differently stated, while abstract concepts, they have material consequences. To understand how an abstract social construction creates material consequences, communication scholars have looked at several research locations where masculinity and femininity most obviously manifest, such as leadership and authority, media representations, rhetorical style and delivery, and interpersonal communications.
Article
Isaac N. West
Queer perspectives in communication studies vary greatly, but they tend to share some common assumptions about the communicative force of norms, including those related to sexualities, genders, bodies, races, ethnicities, abilities, and desires. In general, queer perspectives question the legitimacy of hegemonic assumptions about bodies and sexualities, opting instead for more fluid and porous discourses and norms. Influenced by Michel Foucault’s theories about the productive and generative nature of discourses and Judith Butler’s elaboration on the performativity of identity and agency, communication studies scholars have mined queer theory for insights into our collective and individual investments in naturalized norms as well as efforts to resist them. One of the difficulties in corralling the varied meanings of “queer” into an encyclopedia entry is that it can operate as a noun, adjective, or verb, which has different implications for critics interested in its employ.
Article
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
Shinsuke Eguchi
Queer Asia, which critiques the multidimensional flows of power (e.g., globalization, market capitalism, state capitalism, and/or Western queer formation), is a process of reimagining historically specific and culturally saturated nuances of minoritized sexualities and genders in and across Asia and Asian diasporas. This process redirects attention to cultural productions of Queer Asia as disjunctive modernities. By this means, contemporary global capitalism enables a paradoxically contested space of temporality through which new geopolitical imaginaries of minoritized sexualities and genders can emerge. Consequently, Queer Asia troubles, remixes, and remaps how the logic of Whiteness that operates as a global, colonial, imperial, and capitalist power homogenizes culturally heterogeneous paradigms of minoritized sexualities and genders through LGBTQIA+ identities, discourses, and politics. Three topics—identifications and affinities, relationalities and spatialities, and media and popular culture—represent indefinite and unlimited possibilities of Queer Asia. Accordingly, examining these topics in light of the cultural productions of Queer Asia provides possible pathways to expand the current circumferences of queer studies in communication, which is known as a very White, Western, and US-American discipline.
Article
Victor Evans
African American queer cinema was born as a reaction to the AIDS/HIV epidemic as well as the blatant homophobia that existed within the Black community in the 1980s. It began with the pioneering works of queer directors Isaac Julien and Marlon Riggs and continued during the new queer cinema movement in the 1990s, particularly including the works of lesbian queer director Cheryl Dunye. However, these works were infinitesimal compared to the queer works featuring primarily White lesbian, gay, bisexual, transgender, and queer (LGBTQ) protagonists during that time. That trend continues today as evidenced by looking at the highest-grossing LGBTQ films of all times: very few included any African American characters in significant roles. However, from the 1980s to the 2020s, there have been a few Black queer films that have penetrated the mainstream market and received critical acclaim, such as The Color Purple (Spielberg, 1982), Set It Off (Gary, 1996), and Moonlight (Jenkins, 2016), which won the 2018 Academy Award for Best Picture. The documentary film genre has been the most influential in exposing audiences to the experiences and voices within the African American queer communities. Since many of these films are not available for viewing at mainstream theaters, Black queer cinema is primarily accessed via various cable, video streaming, and on-demand services, like Netflix, Hulu, and HBO.
Article
Jamie J. Zhao
Earlier generations of Western scholars often regarded nonheterosexual desires, identities, and intimacies in Chinese-speaking contexts as marginalized, stigmatized, and silenced, if not completely invisible, in mainstream mediascapes and pop cultural spaces. However, in contemporary Chinese and Sinophone contexts, queer practices, images, and narratives voiced, either explicitly or implicitly, by media producers, performers, and consumers or fans who do not necessarily self-identify as LGBTQ are common and even proliferating. These manifestations of queer Chinese media and pop culture are diverse and widespread in both online and offline spaces. In the new millennium, with the rise of queer Asian, queer Chinese, and queer Sinophone studies, scholars have strived to move away from Euro-American-centric and Japanese-centric queer media studies and theories when examining queer Chinese-language media and cultural productions. In particular, a growing body of scholarship (in fields such as literary studies, cinema and television studies, and fan studies) has explored intersecting ways of reconceptualizing “queerness” and “Chineseness” to examine gender, sexual, and sociocultural minority cultures in Chinese-language public and pop cultural spaces. Some of the literature has usefully traced the history of the concepts “homosexuality” and “tongzhi” (comrade) in modern and contemporary China, as well as the transcultural transmission and mutations of the meanings of the English term “queer” (ku’er) in Chinese media studies. Differentiating these concepts helps clarify the theorization of and scholarly debates surrounding queer Chinese media and pop culture in the 21st century. A number of scholars have also troubled the meaning and the essentialized identity of “Chineseness” through a queer lens while decolonizing and de-Westernizing queer Chinese media and pop cultural studies. In addition, post-2010 scholarship has paid major attention to Chinese media censorship and regulations (with a close focus on the context of mainland China/the People’s Republic of China/PRC) concerning homosexual and queer content production, circulation, and consumption and how these have been circumvented in both traditional and online media spaces.
Article
Wendy Gay Pearson
Speculative fiction, like queer, can be an umbrella term; it can cover any writing in which reality is not mimetically represented. In other words, speculative fiction is a fuzzy set whose boundaries are permeable, capacious, and capable of definition and redefinition by readers and writers alike. The set includes science fiction, fantasy, horror, the Gothic, and most or all magic realist writing. Because of its focus on spaces and times that have not (yet) happened, may never happen, and may, indeed, be impossible, speculative fiction as a supergeneric category leaves open a great deal of room for queerness in all its forms. Queer theory illuminates depictions of sexuality, gender, and their intersectionalities as they are represented in speculative fictions of all kinds. In doing so, it traces several specific queer theoretical interventions, including: questions of queer representation; histories in which queer representation has been suppressed; queer dismantling of all types of normativity; queer theorizing about intimacy, kinship, reproduction, and family; questions of posthumanism and the queering of embodiment and/through technology; and issues of queer time versus the power of chrononormativity to reinforce assumptions about linear time and “normal” life. Speculative fiction is a powerful medium for both queer readers and queer writers because it empowers narratives, characters, and/or settings that disrupt the many ways in which dominant assumptions about race, gender, and sexuality are produced by, and in turn reinforce, colonial aspirations and expectations. Some speculative fiction may be dystopian, but some speculative fiction may also read the past reparatively in order to imagine more hopeful worlds.
Article
Doris Leibetseder
Queer(ing) popular music culture is a diverse field. It focuses, on the one hand, on the adjective “queer” and describes and analyzes what makes certain music queer. On the other hand, there is a strong emphasis on the verb “to queer,” on the doing, on how music culture can be made queer. Queer music is directed against not only norms concerning gender and sexuality, but also other intersectionalities correlating to the body and desire, such as disability, race, ethnicity, class, religion, and so forth. Early on, queer music culture stood for “homosexual” musicians, performances, taste, or audiences, but has now opened up toward other identities and queering practices showing the construction of identities in an interplay of dominant power mechanisms (e.g., racialization). To queer music culture is to step outside of binary normative assumptions and dichotomous thinking and to introduce more subtle in-betweens in music, which are directed against the hegemonic power structures at place in music culture and the society in general, and aim to dissolve them.
Queer musical performances and how to queer music culture depend strongly on the cultural and historical context the music is placed in. Two key concepts for the analyses are the performance and performativity (repetition of performances) of gender and sexuality and other intersectional identities. Both concepts are crucial because they form the foundation of queer theory.
In terms of music culture, this means that it is not only about how a musician performs their gender during a show, but also that this gendered performance needs to be repeated over time and in society. For example, members of the same audience could emulate the gendered performance of the musician in their own social life. Gender is performed and performative, as are other kinds of identities such as sexuality and other intersectionalities (race, class, age, dis/ability). Analyzing how a gender/sexuality/class/race performance is done and how it is repeated in everyday life (performativity) helps to find queer acts and gestures. In music culture this means to look at not only musical performances or at the appearance and behavior of the audience during the performance and in their daily lives, but also in doing music culture differently—hence “queering” music culture—and not corresponding to the heteronormative production and consumption scheme. This kind of “queering,” for example, happened in the Riot Grrrl movement when they produced their own labels and escaped the male-dominated studio productions. Other examples are their self-produced zines to spread queer-feminist knowledge or their DIY archives (see History of Queer(ing) Popular Music Culture), and the queering of the production/consumption scheme is also seen in the ballroom culture as explained in the following section. Further musical periods and genres will be examined critically for their queerness: blues and jazz in the early 20th century, glam rock in the 1960s and 1970s, Black hip-hop from the 1990s until now, and contemporary trans music.
Article
Jamie McDonald
In organizational scholarship, difference is broadly conceptualized as the ways in which individuals differ from each other along the lines of socially significant identities and characteristics. As such, difference encompasses social identities related to gender, race, class, sexuality, ability, and national origin. In addition to social identities, difference also encompasses individual characteristics, such as education level, family type, and health conditions. Organizational scholarship increasingly considers difference to be a constitutive feature of organizing. As such, difference is not merely one aspect of organizing that is only relevant in some circumstances, but a defining feature of organizing processes to which it is always important to attend because dominant discourses and value systems privilege certain differences over others. Central to difference scholarship is the concept of intersectionality, which holds that various identities intersect with each other to shape social and organizational experiences in ways that are intertwined with privilege and/or disadvantage. Scholarship on difference, intersectionality, and organizing has drawn from multiple critical theoretical frameworks, such as critical race theory, standpoint feminism, postmodern feminism, queer theory, and postcolonial theory. A growing amount of scholarship on difference, intersectionality, and organizing is also empirical and sheds light on how overlapping, intersectional identities matter in organizational settings and how they are embedded in power relations.
Article
Lucretia Monique Ward, Sarah E. Erickson, Julia R. Lippman, and Soraya Giaccardi
Major findings concerning the nature and impact of sexual content in mainstream entertainment media, with a focus on empirical studies and content analyses (published from 2000 to 2015) indicate that sexual content is prevalent in mainstream media, appearing in approximately 85% of films and 82% of television programs. On television, sexual content varies greatly by genre, sexual talk is more prevalent that depictions of sexual activity, and references to sexual risks and responsibilities are minimal. Sexual imagery is also prevalent in music videos, where the most frequent portrayals are of sexual and suggestive dance, sexual objectification, and self-touching. Women and female artists are more often shown in sexual ways than men and male artists. This trend extends to video games, where women are underrepresented, and, when present, are much more likely than men to be shown with a sexualized appearance or in sexually revealing clothing.
Drawing primarily on the premises of cultivation theory and social cognitive theory, researchers have explored how exposure to this content contributes to the sexual attitudes and behaviors of consumers. In terms of attitudes, heavier media exposure is associated with holding more positive attitudes toward uncommitted sexual exploration; stronger support of gender-related sexual roles, adversarial sexual beliefs, and the sexual double standard; and increased estimates of peers’ sexual behavior. Evidence is sparser for a causal link between media use and attitudes toward uncommitted sexual exploration. In terms of sexual behavior, cross-sectional surveys have found that frequent exposure to sexual media content is associated with increased reports of intentions to have sex, light sexual behavior (kissing, holding hands), and heavy sexual behavior, such as intercourse. Studies have also found that heavier exposure to sexual content predicts earlier or heavier sexual activity one year later. Several factors have been shown to moderate these connections, including the race and gender of the viewer and level of parental mediation.
Sexually explicit material or pornography has become widely accessible, especially on the Internet. Among both adolescents and adults, more frequent pornography consumption has been associated with holding more permissive sexual attitudes, such as a greater acceptance of extramarital and casual sex; with gender-specific attitudes, including greater support of traditional sexual roles and adversarial sexual beliefs; and with a greater likelihood of perpetrating sexual coercion, harassment, and aggression. Evidence also connects pornography consumption to individual sexual behavior, especially among adults. Among adults, pornography use is linked to earlier coital initiation, more frequent participation in specific sexual activities, participation in casual sex, and having a higher number of sexual partners; it has not been consistently linked to condom use.
Article
Patricia S. Parker, Jing Jiang, Courtney L. McCluney, and Verónica Caridad Rabelo
Difference in human experience can be parsed in a variety of ways and it is this parsing that provides the entry point to our discussion of “race,” “gender,” “class,” and “sexuality” as foci of study in the field of organizational communication. Social sorting of difference has material consequences, such as whether individuals, groups, organizations, communities, and nations have equal and equitable access to civil/participative liberties, food, clean water, health, housing, education, and meaningful work. Communication perspectives enable researchers to examine how difference is produced, sustained, and transformed through symbolic means. That is, communication organizes difference. In the field of organizational communication the communicative organizing of race, gender, class, and sexuality is examined in everyday social arrangements, such as corporate and not-for-profit organizations, communities, and other institutional contexts locally and globally. Topics of central concern in organizational communication difference studies are those related to work and the political economy of work, such as labor, conflicts between public and private domains, empowerment, and agency.
Research on race, gender, class, and sexuality as communicatively structured difference has progressed in the field of organizational communication from early top-down functionalist approaches, to bottom-up and emergent interpretive/critical/materialist methods, to poststructuralist approaches that deconstruct the very notion of “categories” of difference. More complex intersectional approaches, including queer theory and postcolonial/decolonial theory, are currently gaining traction in the field of organizational communication. These advances signal that difference studies have matured over the last decades as the field moved toward questioning and deconstructing past approaches to knowledge production while finding commensurability across diverse theoretical and research perspectives. These moves open up more possibilities to respond to societal imperatives for understanding difference.
Article
Spring Chenoa Cooper and P. Christopher Palmedo
Embarrassment, according to Fischer and Tangney, is an “aversive state of mortification, abashment, and chagrin that follows public social predicaments.” It is usually related to our perceptions of how others perceive us as well as their judgments of us, and it is associated with a loss of self-esteem when we perceive that others have judged us as inadequate or incompetent. However, even mere exposure or attention publicly placed on someone can elicit embarrassment (think of someone pointing at you and laughing).
Embarrassment is considered a self-conscious emotion. Self-conscious emotions include those that are evoked by self-reflection and self-evaluation: embarrassment, shame, guilt, and pride. Shame, an intense form of embarrassment, also has structural and larger social contexts, while embarrassment is more individually experienced. Self-conscious emotions play an important role in regulating behavior; they assist us in behaving according to social standards and guide us in responding when those rules are broken. While these emotions provide feedback in social situations, they also provide feedback for anticipated outcomes.
Embarrassment can play an important role in health, both in communication and behavior, and occurs through different forms. Primary embarrassment is the first rush of blood to the face and increased heart rate that usually lasts a few moments. Secondary embarrassment is the after-effect that shapes future behavior. Anticipatory embarrassment is the emotion surrounding the potential for embarrassment in an upcoming situation. Solitary embarrassment is the one that no one actually observes.
Three stigmatized areas of health—mental health, healthcare, and sexual health—may be assessed as case studies through which to understand the literature around embarrassment, as both an affect and an emotion.
Article
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.
