Abstract
In this Glossary, the Criscadian Collective departs from a cultural production approach to create a double-lensed framework to conceptualize queerness in a language teacher education program at a Colombian public university, and to represent queerly the findings of their research. Multiple data were collected and analyzed: syllabi, murals (pictures), in-depth interviews with members of the LGBTQ community, and the collective’s autoethnographic data. Findings are presented as entries. Each entry problematizes, qualifies, and/or reterritorializes the queer by explaining how heteronormative and homonormative discourse-practices-spaces are (re)produced curricularly and pedagogically at the material and symbolic levels in the examined program. Findings intersect queerness with categories such as race (“Black”), identities (“Marica”, “Hybris”), pedagogy (“Queer PedagogieS”, “(In)visible”), politics (“Resistance”, “Amphibians”, “Crisis”), and place (“Mariposario”).
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Notes
- 1.
The Criscadian Collective is composed of Cristina Arenas V., Camila Arredondo V., Diana Buriticá O., and Andrés Valencia M.
- 2.
Though Russell, Kosciw, Horn, and Saewyc (2010) suggest the use of “Queer” as an umbrella term to describe a sexual orientation, gender identity, or gender expression that does not conform to dominant societal norms, the use of the term LGBT+ throughout the chapter is maintained as it was used by interviewed students to refer to and to describe their experiences related to gender and sexual orientation within and out of the academic space. Other identities are not included, since students did not identify or refer to them during the conversations.
- 3.
Following sociologist Fernando Urrea-Giraldo (2019), we will use the category white-mestizo for non-ethnic population. In addition, after Rivera Cusicanqui (2012), insofar as mestizos have committed to the republican values, they enjoy the same economic, educational, political, legal, and sexual privileges of whites.
- 4.
Translation our own.
- 5.
“a collective resistance, of several individuals, men and women, who acted, with an ethnic-racial consciousness, with the sole aim of defeating the slave system and establishing themselves in free communities around the territory.” Translation our own.
- 6.
“white society to proclaim itself the superior race and to affirm its humanity by denying other humanities, especially the African.” Translation our own.
- 7.
“These stereotyped and hypersexualized images of black women prevail.” Translation our own.
- 8.
After Herman & Kraehe (2018: 229): “The term whitestream is used by indigenous scholars and critical race scholars to refer to dominant cultural practices and social structures in North America that normalize the experiences of Whites. Whites and non-Whites can participate in whitestreaming.” We add the category of mestizo for in Latin America they also participate in the colonial project against Indigenous and Black populations.
- 9.
Discursive and pedagogical appropriations have been fought back in the political, cultural, pedagogical, and aesthetic arena. See Sánchez-Sáinz (2018).
- 10.
A pedagogy capable of slapping with its silicon tits Comenius, Rousseau, and all the modern pedagogues who thought of the body as something to be surveilled so as to prevent its deviation, and as an “object of pedagogical manipulation and experimentation intervened with the imperative need to make it become natural and universal.” Translation our own.
- 11.
In the Dictionary of the Spanish language of the Royal Spanish Academy, marica is related to the name Maria; to a homosexual man; and to an effeminate, coward, chickenhearted person. Also, in Colombia, it is used to refer to a dumb person. Recently, marica has become a pet word in Colombia and Venezuela. According to the dictionary Asíhablamos.com, marica can mean different things depending on the context in which it is said, it can mean: homosexual, or people who let themselves be fooled; also a pet word. Retrieved from https://www.asihablamos.com/word/palabra/Marica.php
- 12.
- 13.
“the decolonization of our gestures, our actions, and the language with which we name the world. Resuming bilingualism as a decolonizing practice will allow the creation of a “we” of interlocutors and producers of knowledge, which can subsequently dialogue, on an equal footing, with other schools of thought and currents in the academy, regionally and worldwide. The metaphor of Ch’ixi assumes a double and contentious ancestor, denied by processes of acculturation and “colonization of the imaginary,” but also potentially harmonious and free, through the liberation of our ancestral Indian half and the development of dialogical forms of knowledge construction.” Translation our own.
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Valencia, A., Arenas, C., Arredondo, C., Buriticá, D. (2020). Epilogue: A Glossary of Queer by The Criscadian Collective. In: Pérez, M., Trujillo-Barbadillo, G. (eds) Queer Epistemologies in Education. Queer Studies and Education. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-50305-5_13
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