This book acknowledges and highlights the moral excellence embedded in black queer practices of family. Taking the lives, narratives, and creative explorations of black queer people seriously, Thelathia Nikki Young brings readers on a journey of new, queer ethical methods that include confrontation, resistance, and imagination. Young asserts that family and its surrounding norms are both microcosms of and foundations for human relationships. She discusses how black queer people are moral subjects whose ethical reflection, lived experience, and embodied action demonstrate valuable moral agency for those of us thinking about liberating and life-giving ways to enact “family.” Young posits that black queer people enact moral agency in ways that ought to be understood qua moral agency. Refusing to recognize the examples from this (and any other) community, Young argues, denies us all the learning and moral growth that come from connecting with diverse human experiences. This book investigates how acknowledging and critically engaging with the moral agency within marginalized subjectivities allow us to consider and bear witness to the moral potential in us all.

In A Blackqueer Sexual Ethics: Embodiment, Possibility, and Living Archive Elyse Ambrose looks to an archive of blackqueerness as an authoritative source for religious ethical reflection. This approach counters the disintegrative norms of anti-black and anti-body traditionalism in Christian sexual ethics, even those that strive to be liberative. It builds upon a tradition of black queer and LGBTQ+-centered critique at the intersections of race, sexuality, gender, and religion through exploring the moral imagination of sexual and gender non-conformist communities in 1920's Harlem (their rent parties, blues environments, and Hamilton Lodge Ball); ethics and theology blackqueering the disciplines; and contemporary oral histories (including photographs of the subjects by the scholar-artist) of those doing ethics in their blackqueerness. These serve as integrative sites that signal blackqueer ethical counter-patterns of communal belonging, individual and collective becoming, goodness, embodied spirit/inspirited bodies, and shared thriving. Emphases on both personal and social right-relatedness mark a shift from Christian sexual ethics based on rules, toward a communal relations-based transreligious ethics of sexuality.

While over the past decade a number of scholars have done significant work on questions of black lesbian, gay, bisexual, and transgendered identities, this volume is the first to collect this groundbreaking work and make black queer studies visible as a developing field of study in the United States. Bringing together essays by established and emergent scholars, this collection assesses the strengths and weaknesses of prior work on race and sexuality and highlights the theoretical and political issues at stake in the nascent field of black queer studies. Including work by scholars based in English, film studies, black studies, sociology, history, political science, legal studies, cultural studies, and performance studies, the volume showcases the broadly interdisciplinary nature of the black queer studies project. The contributors consider representations of the black queer body, black queer literature, the pedagogical implications of black queer studies, and the ways that gender and sexuality have been glossed over in black studies and race and class marginalized in queer studies. Whether exploring the closet as a racially loaded metaphor, arguing for the inclusion of diaspora studies in black queer studies, considering how the black lesbian voice that was so expressive in the 1970s and 1980s is all but inaudible today, or investigating how the social sciences have solidified racial and sexual exclusionary practices, these insightful essays signal an important and necessary expansion of queer studies. Contributors. Bryant K. Alexander, Devon Carbado, Faedra Chatard Carpenter, Keith Clark, Cathy Cohen, Roderick A. Ferguson, Jewelle Gomez, Phillip Brian Harper, Mae G. Henderson, Sharon P. Holland, E. Patrick Johnson, Kara Keeling, Dwight A. McBride, Charles I. Nero, Marlon B. Ross, Rinaldo Walcott, Maurice O. Wallace

Finalist, Best LGBTQ Nonfiction Book, Lambda Literary Awards 2020 On October 14, 1998, five thousand people gathered on the steps of the U.S. Capitol to mourn the death of Matthew Shepard, a gay college student who had been murdered in Wyoming eight days earlier. Politicians and celebrities addressed the crowd and the televised national audience to share their grief with the country. Never before had a gay citizen's murder elicited such widespread outrage or concern from straight Americans. In Dying to Be Normal, Brett Krutzsch argues that gay activists memorialized people like Shepard as part of a political strategy to present gays as similar to the country's dominant class of white, straight Christians. Through an examination of publicly mourned gay deaths, Krutzsch counters the common perception that LGBT politics and religion have been oppositional and reveals how gay activists used religion to bolster the argument that gays are essentially the same as straights, and therefore deserving of equal rights. Krutzsch's analysis turns to the memorialization of Shepard, Harvey Milk, Tyler Clementi, Brandon Teena, and F. C. Martinez, to campaigns like the It Gets Better Project, and national tragedies like the Pulse nightclub shooting to illustrate how activists used prominent deaths to win acceptance, influence political debates over LGBT rights, and encourage assimilation. Throughout, Krutzsch shows how, in the fight for greater social inclusion, activists relied on Christian values and rhetoric to portray gays as upstanding Americans. As Krutzsch demonstrates, gay activists regularly reinforced a white Protestant vision of acceptable American citizenship that often excluded people of color, gender-variant individuals, non-Christians, and those who did not adhere to Protestant Christianity's sexual standards. The first book to detail how martyrdom has influenced national debates over LGBT rights, Dying to Be Normal establishes how religion has shaped gay assimilation in the United States and the mainstreaming of particular gays as "normal" Americans.

Winner of a second-place award in the category gender issues, inclusion in the Church from the Catholic Media Association. What would happen if gay Christians began to believe the truth about God—that he loves all people unconditionally? In Tenderness, Catholic writer and speaker Eve Tushnet says trusting God’s love would be the beginning of a transformation, not only in the lives of gay Christians but also in the Body of Christ itself. She offers hope and companionship to those who have been deeply hurt by their parishes, a wound that also damaged their relationship with God. Tushnet also offers practical guidance from her own journey as a celibate lesbian. Tenderness explores scripture and history to find role models for gay Christians—including Jesus, King David, Ruth, St. John, Mary, poets, mystics, penitents, leaders, and ordinary gay people who have found unexpected paths of love. The book also offers guidance on living through or recovering from the painful experiences that are all too common in gay Christian life—from familial rejection and weaponized Christianity to ambivalence and doubt. Weaving her own story with resources, prayers, and practical actions that can help gay people trust that God loves them, Tushnet renews our understandings of kinship, friendship, celibacy and unmarried life, ordered love, personal integrity, solidarity with the marginalized, obedience, surrender, sanctification, and hope. This book is primarily for gay Christians, but it also offers a window into their experiences and needs that will make it useful for anyone in pastoral care or who wants to be a better friend to the gay people they know.

This book enters as a corrective to the tendency to trivialize and (mis)appropriate African American language practices. The word ratchet has entered into a wider (whiter) American discourse the same way that many words in African American English have—through hip-hop and social media. Generally, ratchet refers to behaviors and cultural expressions of Black people that sit outside of normative, middle-class respectable codes of conduct. Ratchet can function both as a tool for critiquing bad Black behavior, and as a tool for resisting the notion that there are such things as “good” and “bad” behavior in the first place. This book takes seriously the way ratchet operates in the everyday lives of middle-class and upwardly mobile Black Queer women in Washington, DC who, because of their sexuality, are situated outside of the norms of (Black) respectability. The book introduces the concept of “ratchet/boojie cultural politics” which draws from a rich body of Black intellectual traditions which interrogate the debates concerning what is and is not “acceptable” Black (middle-class) behavior. Placing issues of non-normative sexuality at the center of the conversation about notions of propriety within normative modes of Black middle-class behavior, this book discusses what it means for Black Queer women’s bodies to be present within ratchet/boojie cultural projects, asking what Black Queer women’s increasing visibility does for the everyday experiences of Black queer people more broadly.

2021 CHOICE Outstanding Academic Title Winner of the 2021 Gregory Bateson Book Prize presented by the Society for Cultural Anthropology Winner of the 2020 Ruth Benedict Prize presented by the Association for Queer Anthropology Theoretically wide-ranging and deeply personal and poetic, Queer Freedom : Black Sovereignty is based on more than three years of fieldwork in the Dominican Republic. Ana-Maurine Lara draws on her engagement in traditional ceremonies, observations of national Catholic celebrations, and interviews with activists from peasant, feminist, and LGBT communities to reframe contemporary conversations about queerness and blackness. The result is a rich ethnography of the ways criollo spiritual practices challenge gender and racial binaries and manifest what Lara characterizes as a shared desire for decolonization. Queer Freedom : Black Sovereignty is also a ceremonial ofrenda, or offering, in its own right. At its heart is a fundamental question: How can we enable "queer : black" life in all its forms, and what would it mean to be "free : sovereign" in the twenty-first century? Calling on the reader to join her in exploring possible answers, Lara maintains that the analogy between these terms—queerness and blackness, freedom and sovereignty—is necessarily incomplete and unresolved, to be determined only by ongoing processes of embodied, relational knowledge production. Queer Freedom : Black Sovereignty thus follows figures such as Sylvia Wynter, María Lugones, M. Jacqui Alexander, Édouard Glissant, Mark Rifkin, Gloria Anzaldúa, and Audre Lorde in working to theorize a potential roadmap to decolonization.