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This volume provides a close look at the ways in which LGBTQ2
people form familial bonds. It brings together stories from
non-binary families across continents and cultures and recenters
care as a foundational value for creating familial ties. This
volume therefore addresses a gap in the literature concerning
non-binary family configurations by going beyond the legal battle
for non-binary partnership rights. In recent discussions on
marriage equality, the notion of familial bonds, which was
important in early discussions on non-binary family research, has
been decentered in favor of legal and homonormative understandings
of individual rights. This volume centers familial bonds as the
first step toward reimagining how to do research on the family and
adds to research on family studies as well as gender studies.
Students and researchers of sociology, anthropology, social work,
gender studies, family research, well-being research, and anyone
else working on or with non-binary families will find this book
highly topical and interesting.
This volume provides a close look at the ways in which LGBTQ2
people form familial bonds. It brings together stories from
non-binary families across continents and cultures and recenters
care as a foundational value for creating familial ties. This
volume therefore addresses a gap in the literature concerning
non-binary family configurations by going beyond the legal battle
for non-binary partnership rights. In recent discussions on
marriage equality, the notion of familial bonds, which was
important in early discussions on non-binary family research, has
been decentered in favor of legal and homonormative understandings
of individual rights. This volume centers familial bonds as the
first step toward reimagining how to do research on the family and
adds to research on family studies as well as gender studies.
Students and researchers of sociology, anthropology, social work,
gender studies, family research, well-being research, and anyone
else working on or with non-binary families will find this book
highly topical and interesting.
The Two-Spirit man occupies a singular place in Native American
culture, balancing the male and the female spirit even as he tries
to blend gay and Native identity. The accompanying ambiguities of
gender and culture come into vivid relief in the powerful and
poignant "Becoming Two-Spirit," the first book to take an in-depth
look at contemporary American Indian gender diversity. Drawing on a
wealth of observations from interviews, oral histories, and
meetings and ceremonies, Brian Joseph Gilley provides an intimate
view of how Two-Spirit men in Colorado and Oklahoma struggle to
redefine themselves and their communities.
The Two-Spirit men who appear in Gilley's book speak frankly of
homophobia within their communities, a persistent prejudice that is
largely misunderstood or misrepresented by outsiders. Gilley gives
detailed accounts of the ways in which these men modify gay and
Native identity as a means of dealing with their alienation from
tribal communities and families. With these compromises, he
suggests, they construct an identity that challenges their
alienation while at the same time situating themselves within
contemporary notions of American Indian identity. He also shows how
their creativity is reflected in the communities they build with
one another, the development of their own social practices, and a
national network of individuals linked in their search for self and
social acceptance.
"This book is an imagining." So begins this collection examining
critical, Indigenous-centered approaches to understanding gay,
lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2)
lives and communities and the creative implications of queer theory
in Native studies. This book is not so much a manifesto as it is a
dialogue--a "writing in conversation"--among a luminous group of
scholar-activists revisiting the history of gay and lesbian studies
in Indigenous communities while forging a path for
Indigenouscentered theories and methodologies.
The bold opening to "Queer Indigenous Studies" invites new
dialogues in Native American and Indigenous studies about the
directions and implications of queer Indigenous studies. The
collection notably engages Indigenous GLBTQ2 movements as alliances
that also call for allies beyond their bounds, which the co-editors
and contributors model by crossing their varied identities,
including Native, trans, straight, non-Native, feminist,
Two-Spirit, mixed blood, and queer, to name just a few.
Rooted in the Indigenous Americas and the Pacific, and drawing on
disciplines ranging from literature to anthropology, contributors
to "Queer Indigenous Studies" call Indigenous GLBTQ2 movements and
allies to center an analysis that critiques the relationship
between colonialism and heteropatriarchy. By answering critical
turns in Indigenous scholarship that center Indigenous
epistemologies and methodologies, contributors join in reshaping
Native studies, queer studies, transgender studies, and Indigenous
feminisms.
Based on the reality that queer Indigenous people "experience
multilayered oppression that profoundly impacts our safety, health,
and survival," this book is at once an imagining and an invitation
to the reader to join in the discussion of decolonizing queer
Indigenous research and theory and, by doing so, to partake in
allied resistance working toward positive change.
"A Longhouse Fragmented" is a historic ethnography of the Ohio
Iroquois and, in particular, of the people known as the Seneca of
Sandusky during the early nineteenth century. Using contemporary
social theory and interdisciplinary methodologies, Brian Joseph
Gilley tells the social history of the Native peoples of Ohio
before and during the sociopolitical buildup to removal. As
culturally, geographically, and socially displaced Iroquois, the
Sandusky Iroquois were fragmented away from American
historiographical constructions of Iroquois social history by the
American Indian academic establishment. This fragmentation makes
the early cultural history of the Ohio Iroquois an ideal foil
through which to consider how normalized interpretations of social
history come to appear real and have real effects for the subject
societies well into the twentieth century. These stories are
intended to begin an overdue conversation about the effects of a
unified Iroquois history congealed around highly specific
categories of knowledge.
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