Operating anew: Queering GIS with good enough software

In the last decade, conversations around queering of GIScience emerged. Drawing on literature from feminist and queer critical GIS, with special attention to the under‐examined political economy of GIS, I suggest that the critical project of queering all of GIS, both GIScience and GISystems, requires not just recognition of the labour and lives of queers and research in geographies of sexualities. Based upon a queer feminist political economic critique and evidenced in my teaching critical GIS at two elite liberal arts colleges, I argue that the “status quo” between ESRI and geography as a field must be interrupted. Extending a critical GIS focus beyond data structures and data ethics, I argue that geographic researchers and instructors have a responsibility in queering our choice and production of software, algorithms, and code alike. I call this production and choice of democratic, accessible, and useful software by, for, and about the needs of its users, good enough software.     

‘The Tent’s Big Enough for Everyone’: online slash fiction as a site for activism and change

This article draws on a piece of wide-scale mixed-methods research (n = 429) that examines how women who write and read male/male erotica feel their involvement with the genre has affected their views on gender and sexuality and their political engagement with gay rights issues. Previous work has looked at how online slashfic communities might provide a safe space for exploring gender performance and sexuality, while other researchers have observed a tension between those who identify as queer themselves and those who only ‘play at queerness’ exclusively within the online environment. However, much of this work has examined the theoretical positioning of such forums as transgressive and/or political. Far fewer pieces have attempted to engage with the women who frequent such sites to ask them about whether their involvement in these online spaces has affected their attitudes and behaviours. This study looks not only at the ways in which online m/m fandoms can act as a safe space for women to explore their sexualities and gender identities, but whether and how these insights connect to women’s real-world lives. Data presented here shows a strong consensus among participants that involvement with explicit slash communities has had a positive effect on their lives, as well as contributing to beneficial changes in their knowledge, attitudes, and practices with regards to LGBTQ+ issues. Overall, slash is seen as a medium which can create better allies, encourage cross-identification, and bring about positive personal changes. To this extent, I argue that explicit online slash sites can act as heterotopias.     

A place to transform: creating caring spaces by challenging normativity and identity

Like all spaces, concrete caring places both shape and are shaped by understandings and constructions of normativity and identity. The traditional understanding of care for older people, imagining clearly demarcated dyadic roles, is firmly embedded in heterosexual logics of relationships within families, the own (family) home and institutional support. Social and residential places for older people thus both assume particular gender and sexual identities and contribute to a (re)production of the very normativity. But how can this interlinkage between the construction of caring spaces and the normativity of identities be understood and, possibly, challenged? In this article we discuss the transformative potential of the social (and partly residential) space of La Fundación 26 de Diciembre, in Madrid, Spain, which opened up to specifically support older LGBT people. Drawing on an in-depth case study we explore a space that allows visibility of different forms of living and caring practices of people with different genders, sexual preferences, origins, classes or political backgrounds. Through the daily life narratives of the people who work, volunteer or simply use the centre we discuss the potential of challenging the restricted notions, assumptions and constructions through which particular places gain both social and political meaning. The article highlights the transformative power of the active and collective making of caring spaces through which narratives of care, collective sexual and gender recognition and practices of caring relationships can replace both traditional/informal forms of living together and institutional spaces that provide professional care.     

Feminist digital geographies

At a moment when disciplinary attentions are turning to the digital as a subject and object of geographic inquiry, we consider enduring contours and new directions in feminist digital geographies scholarship. We revisit the centrality of feminist critiques of Science to critical digital geographies and their predecessors, identifying axes of scholarly engagement that have emerged from feminist theory and praxis. Simultaneously, we acknowledge the resounding whiteness and heteronormativity of these theoretical origins. In the second half of the article, we trace new horizons of contemporary digital geographies scholarship that engage queer and critical race theory, postcolonial feminism, and black and queer code studies. These theoretical moves give voice to longstanding silences and are indispensable to a political and ethical digital geographic scholarship and praxis, as well as to re-making our technologies and ourselves as digital subjects.     

‘It’s Like Biting Your Own Tail’: Pedro Lemebel’s Queer Response to the Challenge of Subversion in Neoliberal Times

Using the methods of textual analysis and in conversation with both Latin American cultural studies and queer studies, the essay examines the ways that Pedro Lemebel’s diverse body of work – ranging from live performances, fiction, non-fictional crónicas, and interviews – engages the limits of subversion in neoliberal times. On the one hand, Lemebel’s work has been routinely framed in terms of its subversion of gendered, sexual, and political norms. On the other hand, scholars and commentators have not deeply engaged the many ways that Lemebel’s own work comments on and represents the challenges of producing subversive cultural productions in a globalized, late capitalist environment in which subversion, including his own, can be undone precisely when it is most celebrated, valued, and commodified. Reading Lemebel’s commentaries and interviews as producing cultural criticism that complements his better-known crónicas’ and performances’ ideological narratives, the essay argues that Lemebel’s oeuvre repeatedly addresses the challenges of performing a delicate dance between resistance and co-optation, given his acknowledged inseparability from the market. Taking Lemebel as a model for this balancing act, the essay ultimately aims to reveal and critique some of the ways that we academics tend to read sexual dissidence as successful subversion without recognizing its complications and limits.     

King Davidʼs Exposure while Dancing: A Queer Reading of 2 Samuel 6

According to the Hebrew version of the transport of the ark to Jerusalem in 2 Samuel 6, King David is so scantily dressed that he publicly exposes himself while dancing before G*d (????). David?s wild, gay and possibly sexual conduct can evoke associations with the behavior of gay persons of today. Queer readers may identify with David and like him turn their backs on dominant rulers—like the members of Saul?s dynasty—if they are not respected because of their queer way of life, but persecuted—as David was persecuted by King Saul. Such an interpretation implies that G*d (????) is on the side of persons like King David, who—from the point of view of other people as well as of David?s wife Michal—behave in a strange fashion, thus act queerly.     

Hedwig revisited

The mainstream success of the 2014 Broadway revival of John Cameron Mitchell’s Hedwig and the Angry Inch is in stark contrast to the precarity of the central protagonist’s life and the communities out of which the original Hedwig production emerged. While these tensions reveal some of the complicities between homonormativity, gentrification, and neoliberalism, by tracing Hedwig’s other genealogies, a more complicated vision of queer possibility emerges.     

Is Man a “Sabbatical Animal”? Agamben,Rosenzweig, Heschel,Arendt

Giorgio Agamben lists the Jewish Sabbath as an example of “inoperatvity.” This essay explores both how Sabbath fits into and puts pressure on Agamben’s account, by working through readings of the Sabbath given by Agamben, A.J. Heschel, and Rosenzweig, who associate Sabbath, respectively, with Inoperativity, Eternity, and Creation. To these, I add another, called the Sabbath of Equality, building on connections among the weekly Sabbath, the septannual land Sabbatical and the Sabbath of Sabbaths, the Jubilee. The reading of Rosenzweig, in particular, opens the way to a queering of Sabbath, also explored here. The essay concludes with the suggestion that Hannah Arendt’s political thought is “sabbatarian” and asks whether this is an effective way to respond to earlier critiques of her work for promoting an “aestheticized” politics not adequately oriented to use. Is Agamben vulnerable to the same critique now?     

Soweto nights: making black queer space in post-apartheid South Africa

In this article, I examine black queer nightlife in Soweto and its relationship with the making of black queer space in South Africa. Through an in-depth examination of the microgeographies of a Soweto stokvel party, I reveal the complexities of post-apartheid formations of race, class, gender, and sexuality. Employing the idea of usable space, I highlight quotidian practices of leisure as an important site for understanding cultural creativity within the marginalized spaces occupied by black South African queers. Performance and performativity are central to organizing nightlife spaces and reveal both the possibilities and limits encountered by black queers as they try to construct livable lives.