Abstract
This Chapter aims to accompany the voyages of different theories by seeking to delineate the principal outlines of the encounter between queer theory and decolonial thinking. In a preliminary way, with no pretensions of reaching definitive answers, it formulates questions such as: could this encounter between decolonial thinking and queer theory produce something else that might be thought of as “decolonial queer”? Or are these theories incompatible, given that the term queer, rendered in English, signals the very sort of geopolitics that decolonial thinking attempts to counter? Is there any commonality between these proposals? What is the potential of this encounter, and what might it produce? And what sorts of movements would a queer decolonial reading design?
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- 1.
For an article analyzing how queer theory is produced, how it circulates, and how it is read in an Anglophone context, see Miskolci and Pelúcio (2017).
- 2.
See the concept of diasporic ethnography in Ochoa (2014).
- 3.
This passage was inspired by María Lugones’s concept of world-travelling, as found in Lugones (1987).
- 4.
- 5.
- 6.
About elaborate critiques of coloniality starting from Latin America and the Caribbean, see Mignolo (1998).
- 7.
- 8.
Agamben (2002, 2006) makes oblique mentions of colonization and of colonial prison camps, specifically in regards to the Spanish colonization of Cuba and the British colonization of South Africa (Shenhav 2012). Beyond this, in his essay Metropolis, he examines the tropes of colonial and post-colonial analysis (Svirsky and Bignall, 2012). But that is all.
- 9.
I am indebted here to the theoretical movements of Haraway (2007).
- 10.
This may be why Esposito (2010), the Italian philosopher, affirms: “I believe that a critical and self-critical image of the West can come to us only from outside the West, from a conceptual language that does not coincide with the West’s own and whose specificity lies precisely in its difference from the West”.
- 11.
To accompany how indigenous queer theorists have affected work relating to indigenous sexuality in Brazil, see Fernandes and Arisi (2017).
- 12.
Segato (1998) defines the Afro-Brazilian religious codex as the grouping of repeated and embodied themes and motives in the interaction between divinities in this pantheon. These themes and motives can also be found in patterns of social interaction, in ritual practices, and in informal conversation.
- 13.
Consequently, political demands are not merely epistemological, but are also effected through an “ontological politics” (Mol 1998).
- 14.
Within Trans* Studies – such as in Jay Prosser’s work – there is a strong critique of theory queer utilizing trans* peoples’ stories as examples of the instability of gender. I do not have space to discuss the theme here, but detailed critiques can be found in Prosser (1998). Cabral (2003) considers it indispensable to introduce the articulation of trans* theories and politics that both interpellate crystallized narratives and also introduce a demand for sexual citizenship in the first person.
- 15.
Bicha, like “queer,” is used both pejoratively and as a term of self-affirmation for people of non-conforming gender and sexual identities. Its closest equivalent in American English would be somewhere between “queen” and “faggot.”
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Pereira, P.P.G. (2019). Decolonial Queer. In: Queer in the Tropics. SpringerBriefs in Sociology. Springer, Cham. https://doi.org/10.1007/978-3-030-15074-7_4
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