Suchergebnisse

This article compares three arguments about how space might be shared: Lefebvre's articulation of a shared right to urban space, Judith Butler's argument for an ethical obligation to plurally cohabitat space, and Massey's conceptualization of space and place as radically plural. Each theorist articulates a model of how to share space; this sharing is key to how each theorist imagines possibilities for justice. Rigorous reading of these different ways of imagining sharing space illustrates how difficult sharing space justly may be. The article synthesizes these three views by privileging a Masseyan perspective on plurality. It proposes a model for sharing space that is rooted in a tension between the physical limits to co-occupation, on one hand, and the possibility of agreement about use of space, on the other. The article closes with a brief discussion of the limits of spatial justice.

Introduction: the Bunge family : queerness, kinship, and modernity -- Carlos Octavio Bunge : queer desire and family fictions -- Sisters writing, sisters reading : the diaries of Julia and Delfina Bunge -- Spectral desires : queering the family album -- Family pedagogy : the institutionalization of kinship -- National essays, home economics : the Argentine oligarchy in decline -- Epilogue. Toward a queer Latin American studies -- Notes -- Index.

Since 2010, legal gains for LGBTQI communities in Latin America have exposed the contradictions of inclusion under a rights-based approach to sexual citizenship. Expanding neoliberal economies and multicultural incorporation has yet to resolve persistent inequalities or ongoing gender-based violence, in particular for trans andtravestipopulations in the region. Rather than depend on the symbolic and material protections of the state, however, many trans andtravestiactivists, artists, and performers argue that since the state is interested in normalizing sexual relations and gendered identities through legal recognition, it cannot be a source of identification, safety, or freedom. Focusing on recent work by Susy Shock (Argentina) and Claudia Rodríguez (Chile), this article demonstrates that "monstering" (to monster) has become a crucial form of epistemological resistance to neoliberal politics of inclusion and recognition in Latin America and of opening up new possibilities of imagining collective belonging.

Since 2010, legal gains for LGBTQI communities in Latin America have exposed the contradictions of inclusion under a rights-based approach to sexual citizenship. Expanding neoliberal economies and multicultural incorporation has yet to resolve persistent inequalities or ongoing gender-based violence, in particular for trans and travesti populations in the region. Rather than depend on the symbolic and material protections of the state, however, many trans and travesti activists, artists, and performers argue that since the state is interested in normalizing sexual relations and gendered identities through legal recognition, it cannot be a source of identification, safety, or freedom. Focusing on recent work by Susy Shock (Argentina) and Claudia Rodríguez (Chile), this article demonstrates that "monstering" (to monster) has become a crucial form of epistemological resistance to neoliberal politics of inclusion and recognition in Latin America and of opening up new possibilities of imagining collective belonging. ResumenLos avances logrados desde el 2010 para las comunidades LGTBQI en América Latina han descubierto las contradicciones inherentes de la inclusión dentro de un marco legal de derechos en relación con la ciudadanía sexual. Ni las economías neoliberales expansionistas ni la incorporación multicultural han resuelto las inequidades persistentes o la continua violencia de género, en particular para las poblaciones trans y travesti en la región. En vez de depender de la protección simbólica o material del estado, sin embargo, muchas activistas y artistas trans y travesti afirman que siendo que el interés del estado reside en normalizar las relaciones sexuales y las identidades de género a través del reconocimiento legal, el mismo estado no puede ser fuente de identificación, seguridad o libertad para ellas. Enfocándose en trabajo reciente de Susy Shock (Argentina) y Claudia Rodríguez (Chile), este artículo demuestra que "monstruosiarse" (volverse monstruo) comprende una forma importante de resistencia epistémica a las políticas neoliberales de inclusión y reconocimiento en América Latina, así como una apertura hacia nuevas posibilidades de imaginar la pertenencia colectiva.

Jodi A. Byrd and Joseph M. Pierce discuss the Supreme Court decisions Dobbs v. Jackson and Haaland v. Brackeen, which upheld the legality of the 1978 Indian Child Welfare Act. In this wide-ranging conversation, the authors reflect on "what Indigenous studies and queer studies can bring together," considering Indigenous dispossession, kinship, settler colonialism, sovereignty, and reciprocity, among many other subjects.

Abstract
This special issue questions translation and its politics of (in)visibilizing certain bodies and geographies, and sheds light on queer and cuir histories that have confronted the imperial gaze, or that remain untranslatable. Part of a larger scholarly and activist project of the Feminist and Cuir/Queer Américas Working Group, the special issue situates the relationships across linguistic and cultural differences as central to a hemispheric queer/cuir dialogue. We have assembled contributions with activists, scholars, and artists working through queer and cuir studies, gender and sexuality studies, intersectional feminisms, decolonial approaches, migration studies, and hemispheric American studies. Published across three journals, GLQ in the United States, Periódicus in Brazil, and El lugar sin límites in Argentina, this special issue homes in on the production, circulation, and transformation of knowledge, and on how knowledge production relates to cultural, disciplinary, or market-based logics.

This paper explores the ways notions of community are produced and understood by homeowners/ members, staff, and board members of eight Community Land Trusts (CLTs) in the state of Minnesota. The CLT model utilizes a mixed property regime that ensures the permanent affordability of land to make it accessible to low–income people. In most cases, CLT land is made up of noncontiguous parcels spread across a neighborhood or municipality, embedded in an existing landscape of geographic and social communities. CLTs have been lauded as agents in and for community control of urban land tenure, yet there has been little scholarship on what exactly "community" means to those involved. This article addresses this gap through an analysis of the empirical findings of a three–year study of CLTs in Minnesota in which participants were asked to think through how they conceptualized the community in the CLTs they were a part of. Our findings show that little sense of community exists among the CLT homeowners we interviewed. Despite this, CLT homeowners did feel a sense of community in their relationships with CLT staff members, and, interestingly, expressed a feeling of (imagined) community with future CLT homeowners.