Branded Beautiful

2019 ◽  
pp. 151-165
Author(s):  
Lia T. Bascomb
Keyword(s):  
Coming Out ◽  
Ways Of Knowing ◽  
White Men ◽  
People Of Color ◽  
Down Low ◽  
Queer People ◽  
The World ◽  
Cultural Amnesia ◽  
Ways Of Being ◽  
The U.S

This chapter investigates how white homonormative narratives perform tyrannous acts that distort understandings of queerness for people of color. As white queerness romanticizes and celebrates “coming out”—becoming the universal marker of liberation—these fascinations forge a space where other, discrete ways of being in the world appear anachronistic, backwards, or rare. McCune re-opens the case of “white men on the Down Low (DL),” if you will—to elucidate how the larger discourse of the queer triumphant, or queer progress, activates an erasure of all queers (white included) who do not fit the mold of the “out and proud” gay subject. This elision constructs a cultural amnesia around other ways of knowing sexuality outside of coming out—which enables a mis-remembering of a white queer past and present, devoid of discretion. Secondly, these constructions of a white queer past sanitize white queerness and enable a discourse that not only impacts how white queers perpetually privilege progress narratives, but potentially demonizes or distorts queers of color who perform often more illegible enactments of queerness. Bringing back the film Brokeback Mountain as a shape-shifting cultural text—globalizing an understanding of the foregone closet—the chapter forces an interracial non-romance between discretion in whiteface and blackface. Brokeback Mountain and other resonant texts perform a popular queer historiography, which misreads or under-reads the broader histories and social realities of queer people within and outside of the U.S.

scholarly journals Reply to Doing Indigenous Epistemology: Internal Debates About Inside Knowledge in Māori Society’, by Toon Van Meilj

2020 ◽  
Author(s):  
Jeffrey Sissons
Keyword(s):  
Ways Of Knowing ◽  
Social Practices ◽  
Indigenous Epistemology ◽  
The World ◽  
Ontological Turn ◽  
The Relationship ◽  
Ways Of Being

Van Meijl is right to insist that epistemology must be about active, socially contested ‘ways of knowing’ and that understanding the relationship between such ways and their products is as much an ethnographic problem as it is a philosophical one. Ways of knowing, as social practices, are also, more generally, ways of being or becoming and so are not, in my view, radically distinct from the ontologies they produce and reproduce. Phillipe Descola argues strongly that his four ‘ontologies’ are also schemas of practice, fundamental ways that people know, experience and inhabit the world. I think Van Meijl is mistaken, therefore, when he characterises the ontological turn in anthropology as being about different relations between mind and matter. For me, it is most significantly about the different ways that personhood or subjectivity can be understood and embodied.<br>

Alternatives to Coming Out Discourses

2021 ◽  
Author(s):  
Shuzhen Huang
Keyword(s):  
Queer Theory ◽  
Identity Politics ◽  
Coming Out ◽  
The United States ◽  
People Of Color ◽  
Self Awareness ◽  
Queer Of Color Critique ◽  
Queer People ◽  
White Middle Class ◽  
Queer Of Color

The discourse of coming out has historically served as an effective vehicle to build and sustain the LGBTQ movement in the United States. It has also been utilized as an empowering resource that enables queer people to establish a queer identity organized around self-awareness and self-expression. However, queer of color critique and transnational queer theory argue that the prevalent discourse of coming out is built on a particular kind of queer experience and geography, which is usually from the standpoint of White, middle-class men of urban U.S. citizenship and is rarely derived from the experience of queer people of color and non-Western queer subjects. Taking an intersectional perspective, Snorton interrogates the racialization of the closet and proposes a sexual politics of ignorance—opposed to the disclosure imperative in coming out discourse—as a tactic of ungovernability. Centering the experience of Russian American immigrants who are queer-identified, Fisher proposes a fluid and productive relationship between the “closeted” and the “out” sexuality that resists any fixed categorization. Focusing on the masking tactic deployed by local queer activists, Martin theorizes the model of xianshen, a local identity politics in Taiwan that questions the very conditions of visibility in dominant coming out discourse. As a decolonial response to the transnational circulation of coming out discourse, Chou delineates a “coming home” approach that emphasizes familial piety and harmony by reining in and concealing queer desires. Being cautious against the nationalist impulse in Chou’s works, Huang and Brouwer propose a “coming with” model to capture the struggles among Chinese queers to disidentify with the family institution. These alternative paradigms serve as epistemic tools that aim to revise understanding of queer resistance and queer relationality and help people to go beyond the imagination of coming out for a livable queer future.

scholarly journals Ways of Being and Ways of Knowing: Heidegger's The Question Concerning Technology and Knowledge Organization

NASKO ◽  
2019 ◽  
Vol 7 (1) ◽  
pp. 7
Author(s):  
Preston R. Salisbury
Keyword(s):  
Ways Of Knowing ◽  
Knowledge Organization ◽  
Philosophical Tradition ◽  
Works Of Art ◽  
Western Philosophical Tradition ◽  
The World ◽  
Philosophy Of Knowledge ◽  
Ways Of Being

This paper examines some of the problems within the field of knowledge organization that arise from its roots within the Western philosophical tradition, specifically in relation to the technological view of the world as expressed by Martin Heidegger's The Question Concerning Technology. It attempts not only to outline the weaknesses of this worldview, but also to provide a path towards expansion and inclusion of a larger variety of worldviews. Given the importance of ontology within Heidegger's philosophy, this paper considers epistemology as rooted in ontology, and attempts to center knowledge organization within ontology. The goal is the development of a human-centered approach to knowledge organization which encompasses the creator and the world of the creator as well as the user and the world of the user, and builds upon community and connections between them. The goal of this approach is to arrive at a philosophy of knowledge organization that can successfully interact with knowledge expressed in a wide variety of forms (tools and works of art in addition to verbal treatises) and from a variety of cultures and socio-economic groups.

Relevance through a Feminist Lens

2021 ◽  
pp. 364-379
Author(s):  
Julia Simon-Kerr
Keyword(s):  
Feminist Theory ◽  
Ways Of Knowing ◽  
White Men ◽  
People Of Color

This chapter evaluates and criticizes the established evidentiary rules and institutions through the lens of feminist theory. Contrary to accepted wisdom, the author argues that these rules and institution are neither epistemically neutral nor value-free. She develops this argument through the doctrine of relevance that determines whose stories are told and how they are told. These stories’ relevancy and veracity critically depend upon generalizations from experience or expertise that are irreducibly socialized. As such, they predominantly reflect the experiences of the white men acting as judges and comprising the vast majority of jurors, while silencing the experiences and voices of women and people of color. The author claims that understanding this contingency holds the potential for validating alternative ways of knowing and for expanding the process of arriving at truth.

scholarly journals Curriculum Studies and Indigenous Global Contexts of Culture, Power, and Equity

2021 ◽  
Author(s):  
Lasana D. Kazembe
Keyword(s):  
African American ◽  
Indigenous Knowledge ◽  
First Nations ◽  
Ways Of Knowing ◽  
Curriculum Studies ◽  
Making Meaning ◽  
Cultural Contexts ◽  
Marginalized Groups ◽  
The World ◽  
Ways Of Being

For historically marginalized groups that continue to experience and struggle against hegemony and deculturalization, education is typically accompanied by suspicion of, critique of, and resistance to imposed modes, systems, and thought forms. It is, therefore, typical for dominant groups to ignore and/or regard as inferior the collective histories, heritages, cultures, customs, and epistemologies of subject groups. Deculturalization projects are fueled and framed by two broad, far-reaching impulses. The first impulse is characterized by the denial, deemphasis, dismissal, and attempted destruction of indigenous knowledge and methods by dominant groups across space and time. The second impulse is the effort by marginalized groups to recover, reclaim, and recenter ways of knowing, perceiving, creating, and utilizing indigenous knowledge, methods, symbols, and epistemologies. Deculturalization projects in education persist across various global contexts, as do struggles by global actors to reclaim their histories, affirm their humanity, and reinscribe indigenous ways of being, seeing, and flourishing within diverse educational and cultural contexts. The epistemologies, worldview, and existential challenges of historically marginalized groups (e.g., First Nations, African/African American, Latinx, Asian, and Pacific) operate as sites and tools of struggle against imperialism and dominant modes of seeing, being, and making meaning in the world. Multicultural groups resist deculturalization in their ongoing efforts to apprehend, interrogate, and situate their unique cultural ways of being as pedagogies of protracted resistance and praxes of liberation.

scholarly journals Reply to Doing Indigenous Epistemology: Internal Debates About Inside Knowledge in Māori Society’, by Toon Van Meilj

2020 ◽  
Author(s):  
Jeffrey Sissons
Keyword(s):  
Ways Of Knowing ◽  
Social Practices ◽  
Indigenous Epistemology ◽  
The World ◽  
Ontological Turn ◽  
The Relationship ◽  
Ways Of Being

Van Meijl is right to insist that epistemology must be about active, socially contested ‘ways of knowing’ and that understanding the relationship between such ways and their products is as much an ethnographic problem as it is a philosophical one. Ways of knowing, as social practices, are also, more generally, ways of being or becoming and so are not, in my view, radically distinct from the ontologies they produce and reproduce. Phillipe Descola argues strongly that his four ‘ontologies’ are also schemas of practice, fundamental ways that people know, experience and inhabit the world. I think Van Meijl is mistaken, therefore, when he characterises the ontological turn in anthropology as being about different relations between mind and matter. For me, it is most significantly about the different ways that personhood or subjectivity can be understood and embodied.<br>

A4. UNRWA, IMPACT OF THE FIRST PHASE OF THE SECURITY BARRIER ON THE QALQILYA, TULKARM, AND JENIN DISTRICTS, GAZA CITY, JULY 2003 (EXCERPTS).

2003 ◽  
Vol 33 (1) ◽  
pp. 153-160
Keyword(s):  
Civil Engineering ◽  
West Bank ◽  
The West ◽  
Full Report ◽  
The World ◽  
Aid Coordination ◽  
President Bush ◽  
Engineering Projects ◽  
The U.S

The separation wall, one of the largest civil engineering projects in Israel's history, has been criticized even by the U.S. administration, with Condoleezza Rice stating at the end of June 2003 that it ““arouses our [U.S.] deep concern”” and President Bush on 25 July calling it ““a problem”” and noting that ““it is very difficult to develop confidence between the Palestinians and Israel with a wall snaking through the West Bank.”” A number of reports have already been issued concerning the wall, including reports by B'Tselem (available at www.btselem.org), the UN Office for the Coordination of Humanitarian Affairs (available at www.palestinianaid.info), and the World Bank's Local Aid Coordination Committee (LACC; also available at www.palestinianaid.info). UNRWA's report focuses on the segment of the wall already completed and is based on field visits to the areas affected by the barriers, with a special emphasis on localities with registered refugees. Notes have been omitted due to space constraints. The full report is available online at www.un.org/unrwa.

Institutional actors: Children’s emerging beliefs about the causal structure of social roles

2019 ◽  
Author(s):  
Alexander Noyes ◽  
Frank Keil ◽  
Yarrow Dunham
Keyword(s):  
Soccer Player ◽  
Social Roles ◽  
Social Role ◽  
Causal Structure ◽  
Executive Orders ◽  
The Social ◽  
The World ◽  
Children's Beliefs ◽  
Institutional Actors ◽  
The U.S

Institutions make new forms of acting possible: Signing executive orders, scoring goals, and officiating weddings are only possible because of the U.S. government, the rules of soccer, and the institution of marriage. Thus, when an individual occupies a particular social role (President, soccer player, and officiator) they acquire new ways of acting on the world. The present studies investigated children’s beliefs about institutional actions, and in particular whether children understand that individuals can only perform institutional actions when their community recognizes them as occupying the appropriate social role. Two studies (Study 1, N = 120 children, 4-11; Study 2, N = 90 children, 4-9) compared institutional actions to standard actions that do not depend on institutional recognition. In both studies, 4- to 5-year-old children believed all actions were possible regardless of whether an individual was recognized as occupying the social role. In contrast, 8- to 9-year-old children robustly distinguished between institutional and standard actions; they understood that institutional actions depend on collective recognition by a community.

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