Bogdan Popa and Hakan Sandal
The role of a queer decolonial analytic is to put scholars of ethnic decoloniality in conversation with queer studies scholarship. In exploring not only the impact of the Ottoman Empire on the region but also of a larger global colonial gender/sex system, decolonial scholars analyze the intersection of imperial hierarchies with the coloniality of gender. This is why Romania and Turkey serve as a focus to think about repositioning ethnic and gender identities in the context of global capitalist and imperial hegemonies. Queer activists in collectives such as Macaz in Romania and Hêvî LGBTI in Turkey show that decolonial politics needs an alliance with queer studies. Refusing single-issue activism, decolonial queer politics in Turkey and Romania seeks a radical transformation of society by drawing on the success of intersectional analyses as well as by addressing growing concerns about global inequality.
Moreover, a queer decolonial analytic interrogates mainstream LGBTI+ terms such as “visibility” and “the closet” and calls for a different political imaginary on the basis of José Esteban Muñoz’s assertion that the future is the domain of queerness. Since the language of the closet and visibility in LGBTI+ activism has significant limitations in wider political and societal contexts, a new analytic proposes the transformation of current activist vocabularies. In Turkey, the historical oppression of the Kurds and their ongoing political struggle have given a unique position to Kurdish LGBTI+ organizational efforts and queer activists. Kurdish LGBTI+ activism raises critical questions about ethnic and class hierarchies both within Turkey and within a global queer movement. This sort of activism deemphasizes “the closet” or “gay marriage,” or a mere “visibility,” which traditionally have been a key component of the 2000s LGBTI+ organizations and Western non-governmental organizations’ agendas. Like in Turkey, new forms of queer activism in Romania seek to develop spaces and locations that create safe spaces, advocate sexual experimentation, and promote radical social interventions.
While women have succeeded in promoting a feminist agenda in some parliaments, the international research shows that this is not always possible, and accordingly, not a realistic expectation for women. Parliaments, like any institution, have specific cultural norms and practices, some of which actively work against the advancement of gender equality. Understanding the conditions under which female—and male—parliamentarians might succeed in promoting gender equality outcomes has become an important avenue for research and development practice. The focus on gender-sensitive parliaments allows for a framework to identify, and encourage the development of, those conditions.
There are four key elements of a gender-sensitive parliament. First, it accepts that the responsibility to achieve gender equality, both as a policy outcome and as a process, rests with the parliament as a whole (its male and female members and staff) and with the organizations that drive substantial policy, procedural, and normative development (political parties). Second, a gender-sensitive parliament is guided by institutional policies and legal frameworks, which allow the parliament to monitor its achievements toward gender equality and allow follow-up and review. Third, a gender-sensitive parliament institutionalizes a gender mainstreaming approach through its representational, legislative, and oversight work to ensure that all the parliament’s outputs consider, and counteract, any potential discrimination against women or men, girls or boys. This element requires a reconsideration of the process and structures of the parliament, including the respective roles and capacities of members and parliamentary staff. Fourth, a gender-sensitive parliament constantly strives to eliminate institutional cultures that sanction and perpetuate discriminatory, prejudicial norms and attitudes in the workplace against women members and staff.
Indigenous peoples have become important social and political actors in contemporary Latin America. The politicization of ethnic identities in the region has divided analysts into those who view it as a threat to democratic stability versus those who welcome it as an opportunity to improve the quality of democracy. Throughout much of Latin America’s history, Indigenous peoples’ demands have been oppressed, ignored, and silenced. Latin American states did not just exclude Indigenous peoples’ interests; they were built in opposition to or even against them. The shift to democracy in the 1980s presented Indigenous groups with a dilemma: to participate in elections and submit themselves to the rules of a largely alien political system that had long served as an instrument of their domination or seek a measure of representation through social movements while putting pressure on the political system from the outside. In a handful of countries, most notably Bolivia and Ecuador, Indigenous movements have successfully overcome this tension by forming their own political parties and contesting elections on their own terms. The emergence of Indigenous peoples’ movements and parties has opened up new spaces for collective action and transformed the relationship between Indigenous peoples and the state.
Indigenous movements have reinvigorated Latin America’s democracies. The political exclusion of Indigenous peoples, especially in countries with substantial Indigenous populations, has undoubtedly contributed to the weakness of party systems and the lack of accountability, representation, and responsiveness of democracies in the region. In Bolivia, the election of the country’s first Indigenous president, Evo Morales (2006–present) of the Movement toward Socialism (MAS) party, has resulted in new forms of political participation that are, at least in part, inspired by Indigenous traditions. A principal consequence of the broadening of the democratic process is that Indigenous activists are no longer forced to choose between party politics and social movements. Instead, participatory mechanisms allow civil society actors and their organizations to increasingly become a part of the state. New forms of civil society participation such as Indigenous self-rule broaden and deepen democracy by making it more inclusive and government more responsive and representative. Indigenous political representation is democratizing democracy in the region by pushing the limits of representative democracy in some of the most challenging socio-economic and institutional environments.
In recent decades, the efflorescence of lesbian, gay, bisexual, transgender, and intersex (LGBTI) movements has created powerful inroads for sexual rights in many parts of sub-Saharan Africa. While conditions for LGBTI people vary considerably between and within countries, activists across the region are reshaping political, legal, and social understandings of gender and sexuality through their advocacy, both by seizing opportunities and navigating periods of backlash and repression. Over the years, activists have established domestic movements and have expanded their reach to articulate demands in regional and international forums. Their work has challenged the universality of models developed in other parts of the globe and has generated new tactics to respond to religious, familial, and state-sponsored prejudice. At the same time, questions of representativeness, accountability, and strategy have been raised by constituencies and longtime activists alike, inviting critical assessments of movement politics in the region.
In much research on gender and representation, the constraining factors for women’s political representation have served as a backdrop against which women’s activities are contextualized, rather than as a primary focus of research. Research explicitly focusing on men’s overrepresentation in politics does the opposite: it puts the reproduction of male dominance at the center of the analysis. Such a focus on men and masculinities and their relation to political power requires a set of analytical tools that are partly distinctly different from the tools used to analyze women’s underrepresentation. A feminist institutionalist framework is used to identify the logic of recruitment underpinning the reproduction of male dominance. It proposes and elaborates on two main types of political capital that under certain circumstances may reinforce male dominance and resist challenges to it: homosocial capital, consisting of instrumental and expressive rules favoring different types of similarity; and male capital, consisting of sexist and patriarchal resources that always favor men. Although the different types of political capital may be empirically related, they should be analytically separated because they require different methodological approaches and call for different strategies for change.
B. Lee Aultman
Nonbinary trans identities have historically referred to a range of gender non-normative embodiments and self-making practices that stand on the outside of, or sometimes in direct opposition to, the Western binary classifications of sex/gender (i.e., man or woman, male or female). These identities include but are not limited to androgyny, genderqueer, genderfluid, gender nonconforming, and genderf*ck. Increasingly, nonbinary has become its own free-standing identity, without many of the historical connotations that genderqueer, for instance, might invoke. Nonbinary people identify themselves with gender-neutral pronouns or a fluid mixture of gendered pronouns in social practices. Some transition and take on embodiments that have a particular gendered aesthetic. This may or may not include sexual reassignment surgeries and other procedures that are body confirming. In short, nonbinary people have varied and robust social lives.
The umbrella category of “trans” helps to situate some of the meaning and history of gender-non-normative identities. On the one hand, it can be a productive political vehicle that mobilizes communities of similarly felt histories toward collective action. On the other hand, it can limit the range of recognized embodiments and practices that have participated in the historically pertinent conventions that trans describes. The history of nonbinary identities is then a complex prospect. Such identities alter the categorical assumptions that underscore transsexual and transgender identities within binary terms. The complex narratives and histories of nonbinary trans identities raise some timely questions about the conventions of sex/gender in contemporary life. What constitutes one’s enduring sense of gender now that the binary itself has come under dispute? Should the gender binary be protected and for whom? In what varied ways do nonbinary identities alter a commonly shared imaginary of the bodily aesthetic? What role does desire play in the ongoing social changes in this long revolution of the body? The politics that emerge from these questions are becoming increasingly pressing as technology can now link otherwise isolated people across global boundaries. And finally, the reception of nonbinary identities offers important spaces of dialogue about the proliferation of identity politics, political movements, and the social divisions of labor these forces demand.
Noting that many pre- and post-colonial oral forms have always been political, the article focuses on the literary culture wars that arose in the context of mid-20th-century decolonization. These debates include the question of whether writers should use indigenous or colonial languages; the complexities of publishing with access to local and international markets; the adaptation and indigenization of European forms to African value-systems, mythic structures and social realities; and the relationship between cultural decolonization and debates in Europe after 1968, when the emphasis fell on questioning realism. The article concludes by noting that the cultural nationalism of the 20th century is giving way to new forms of transnational politics.
Melanie Richter-Montpetit and Cynthia Weber
Queer International Relations (IR) is not a new field. For more than 20 years, Queer IR scholarship has focused on how normativities and/or non-normativities associated with categories of sex, gender, and sexuality sustain and contest international formations of power in relation to institutions like heteronormativity, homonormativity, and cisnormativity as well as through queer logics of statecraft. Recently, Queer IR has gained unprecedented traction in IR, as IR scholars have come to recognize how Queer IR theory, methods, and research further IR’s core agenda of analyzing and informing the policies and politics around state and nation formation, war and peace, and international political economy. Specific Queer IR research contributions include work on sovereignty, intervention, security and securitization, torture, terrorism and counter-insurgency, militaries and militarism, human rights and LGBT activism, immigration, regional and international integration, global health, transphobia, homophobia, development and International Financial Institutions, financial crises, homocolonialism, settler colonialism and anti-Blackness, homocapitalism, political/cultural formations, norms diffusion, political protest, and time and temporalities
Sabelo J. Ndlovu-Gatsheni
The concept of the African Renaissance was popularized by Cheikh Anta Diop in the mid-1940s. But in 1906 Pixley ka Isaka Seme had introduced the idea of “regeneration” of Africa, while in 1937 Nnamdi Azikiwe of Nigeria had engaged with the idea of a “renascent Africa,” both of which formed a strong background to the unfolding of the idea of African Renaissance. President Thabo Mbeki of South Africa made it the hallmark of his continental politics in the 1990s. Consequently, in 1998 South Africa became a host to an international conference on the African Renaissance and by October 11, 1999, Mbeki officially opened the African Renaissance Institute in Pretoria in South Africa. Scholars such as Ngugi wa Thiong’o picked up the theme and defined the African Renaissance as a “re-membering” of a continent and a people who have suffered from “dismembering” effects of colonialism and “coloniality.” “Coloniality” names the underside of Euro-North American-centric modernity, which enabled mercantilism accompanied by the enslavement of African people. The reduction of African people into tradable commodities (thingification and dehumanization) and their shipment as cargo across the Transatlantic Ocean formed the root cause of the underdevelopment of Africa. The rise of a capitalist world economic system involved the forcible integration of Africa into the evolving nexus of a structurally asymmetrical world system with its shifting global orders. The physical colonial conquest was accompanied by genocides (physical liquidation of colonized people), epistemicides (subjugation of indigenous knowledges), linguicides (displacement of indigenous African languages and imposition of colonial languages), culturecides (physical separation of African people from their gods and cultures and the imposition of foreign religions and cultures), alienations (exiling African people from their languages, cultures, knowledges, and even from themselves), as well as material dispossessions. The African Renaissance emerged as an anti-colonial phenomenon opposed to colonialism and coloniality. As a vision of the future, the African Renaissance encapsulated a wide range of African initiatives such as Ethiopianism, Garveyism, Negritude, pan-Africanism, African nationalism, African humanism, African socialism, Black Consciousness Movement (BCM), the demands for a New International Economic Order (NIEO), the various African economic blueprints including the Lagos Plan of Action (LPA) and New Partnership for African Development (NEPAD) as well as the regional integration economic formations such as the Economic Community of West African Countries (ECOWAS) and the Southern Africa Economic Development Community (SADC), among many others. These liberatory initiatives have been framed by five waves of popular African movements/protests, namely: (a) the decolonization struggles of the 20th century that delivered “political decolonization”; (b) the struggles for economic decolonization that crystallized around the demands for NIEO; (c) the third wave of liberation of the 1980s and 1990s that deployed neoliberal democratic thought and discourses of human rights to fight against single-party and military dictatorships as well imposed austerity measures such as structural adjustment programs (SAPs); (d) the Afro-Arab Spring that commenced in 2011 in North Africa, leading to the fall some of the long-standing dictatorial regimes in Tunisia, Egypt, and Libya; and finally (e) the Rhodes Must Fall (RMF) movements (Fallism discourse of liberation) that emerged in 2015 in South Africa, pushing forward the unfinished business of epistemological decolonization.
Sex Reclassification for Trans and Gender Nonconforming People: From the Medicalized Body to the Privatized Self
Sex reclassification is a core issue of gender nonconforming legal engagements. Access to proper identification documents for trans and nonbinary people relates to lower levels of exposure to anti-trans violence, discrimination, and suicidality. In the first decades of the 21st century, the majority of global jurisdictions have seen some kind of reform with respect to sex reclassification. Nonbinary classifications, such as the X marker, are also becoming available for those who wish not to be classified as either M or F. Across the globe, five major policy streams can be found: total ban on reclassification, that is, having no law or policy in place that allows for reclassification; reproduction-related prerequisite, that is, requiring applicants to undergo sterilization or genital-related surgery; other medical intervention-based schemes, that is, requiring applicants to provide proof that they have modified their body using some kind of gender-related medical technology; corroboration requirements, that is, requiring that a third party, usually a medical professional, corroborates the identity of the applicant; and the emerging “gold standard,” gender self-determination, that is, laws and policies requiring only an expression of a desire or need to be reclassified.
These streams of policy provide varying levels of access to proper identification documents and place different burdens on applicants, some requiring bodily modifications while others rely on autonomous will. Yet all these policies still demand an alignment between the internal truth of the body and external facts, resonating with the logic of birth assignment of sex itself—that is, the idea that the allocation of differentiated legal status of M or F reflects an immutable truth about legal subjects. Current laws and policies fail to address harms caused to gender nonconforming people by state mechanisms themselves. They only provide remedies ex post facto. In the early 21st century, all countries assign a differentiated legal status of either M or F at birth based solely, in almost all cases, on external genitals of newborns. This differentiated legal status is recorded on the birth certificate and becomes a part of one’s legal identity for life. This allocation of status reflects the idea that external genitals of newborns are proof of their owners’ future roles as men or women, that is, an idea that there is a pre-legal alignment between certain bodily configurations, social role, and gender performance. This mundane administrative mechanism not only justifies different treatment for men and women but also marks trans and nonbinary people as others. In order to better address the harm caused by systems of gendered distribution of resources and opportunities, there is a need to go beyond sex reclassification to question birth assignment itself.