Examines forms of intimate citizenship that have emerged in relation to growing anti-homosexual violence in Kenya.   Campaigns calling on police and citizens to purge their countries of homosexuality have taken hold across the world. But the “homosexual threat� they claim to be addressing is not always easy to identify. To make that threat visible, leaders, media, and civil society groups have deployed certain objects as signifiers of queerness. In Kenya, bead necklaces, plastics, and diapers more generally have come to represent the danger posed by homosexual behavior to an essentially “virile� construction of national masculinity.   In Queer Objects tothe Rescue, George Paul Meiu explores objects that have played an important and surprising role in both state-led and popular attempts to rid Kenya of homosexuality. Meiu shows that their use in the political imaginary has been crucial to representing the homosexual body as a societal threat and as a target of outrage, violence, and exclusion, while also crystallizing anxieties over wider political and economic instability. To effectively understand and critique homophobia, Meiu suggests, we must take these objects seriously, and recognize them as potential sources for new forms of citizenship, intimacy, resistance, and belonging.

Examines forms of intimate citizenship that have emerged in relation to growing anti-homosexual violence in Kenya.   Campaigns calling on police and citizens to purge their countries of homosexuality have taken hold across the world. But the “homosexual threat� they claim to be addressing is not always easy to identify. To make that threat visible, leaders, media, and civil society groups have deployed certain objects as signifiers of queerness. In Kenya, bead necklaces, plastics, and diapers more generally have come to represent the danger posed by homosexual behavior to an essentially “virile� construction of national masculinity.   In Queer Objects tothe Rescue, George Paul Meiu explores objects that have played an important and surprising role in both state-led and popular attempts to rid Kenya of homosexuality. Meiu shows that their use in the political imaginary has been crucial to representing the homosexual body as a societal threat and as a target of outrage, violence, and exclusion, while also crystallizing anxieties over wider political and economic instability. To effectively understand and critique homophobia, Meiu suggests, we must take these objects seriously, and recognize them as potential sources for new forms of citizenship, intimacy, resistance, and belonging.

In the economics of everyday life, even ethnicity has become a potential resource to be tapped, generating new sources of profit and power, new ways of being social, and new visions of the future. Throughout Africa, ethnic corporations have been repurposed to do business in mining or tourism; in the USA, Native American groupings have expanded their involvement in gaming, design, and other industries; and all over the world, the commodification of culture has sown itself deeply into the domains of everything from medicine to fashion. Ethnic groups increasingly seek empowerment by formally incorporating themselves, by deploying their sovereign status for material ends, and by copyrighting their cultural practices as intellectual property. Building on ethnographic case studies from Kenya, Nepal, Peru, Russia, and many other countries, this collection poses the question: Does the turn to the incorporation and commodification of ethnicity really herald a new historical moment in the global politics of identity?

In the economics of everyday life, even ethnicity has become a potential resource to be tapped, generating new sources of profit and power, new ways of being social, and new visions of the future. Throughout Africa, ethnic corporations have been repurposed to do business in mining or tourism; in the USA, Native American groupings have expanded their involvement in gaming, design, and other industries; and all over the world, the commodification of culture has sown itself deeply into the domains of everything from medicine to fashion. Ethnic groups increasingly seek empowerment by formally incorporating themselves, by deploying their sovereign status for material ends, and by copyrighting their cultural practices as intellectual property. Building on ethnographic case studies from Kenya, Nepal, Peru, Russia, and many other countries, this collection poses the question: Does the turn to the incorporation and commodification of ethnicity really herald a new historical moment in the global politics of identity?

Ethno-erotic Economies explores a fascinating case of tourism focused on sex and culture in coastal Kenya, where young men deploy stereotypes of African warriors to help them establish transactional sexual relationships with European women. In bars and on beaches, young men deliberately cultivate images as sexually potent African men to attract these women, sometimes for a night, in other cases for long-term relationships. George Paul Meiu uses his deep familiarity with the communities these men come from to explore the long-term effects of markets of ethnic culture and sexuality on a wide range of aspects of life in rural Kenya, including kinship, ritual, gender, intimate affection, and conceptions of aging. What happens to these communities when young men return with such surprising wealth? And how do they use it to improve their social standing locally? Answering these questions, Ethno-erotic Economies offers a complex look at how intimacy and ethnicity come together to shape the pathways of global and local trade in the postcolonial world.

In Gender and Sexuality in Kenyan Societies: Centering the Human and the Humane in Critical Studies, edited by Besi Brillian Muhonja and Babacar M'Baye, contributors explore the application of ubuntu/utu responsive perspectives and methods to critical studies. Through the lens of ubuntu/utu, the contributors to this Kenya-focused volume draw from the diverse fields of postcolonial studies, literary studies, history, anthropology, sociology, political science, environmental studies, media studies, and development studies, among others, to demonstrate the urgency and necessity of humane scholarship/research in gender and queer studies. By centering decolonial approaches and the human and humane, concentrating on subjects and identities that have been largely neglected in national and scholarly debates, the chapters are subversive, complex, and inclusive. They advance within Kenyan studies themes and elements of alternative, non-binary, variant, and non-heteronormative gender identities, sexualities, and voices, as well as approaches to doing knowledge. Underscoring the timeliness of such a text is evidence rendered in sections of the collection highlighting the significance of ubuntu/utu-centric scholarship. Challenging the erasure of the human in academic works, the chapters in this volume look inward and locate the voices and experiences of Kenyan peoples as the pivotal locus of analysis and epistemological derivation.