One View from a Deterritorialized Realm: How Black/Queer Renarrativizes Anthropological Analysis

Allen, Jafari S.

doi:10.14506/ca31.4.10

Cited by 30 publications

(10 citation statements)

References 10 publications

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“…We predominantly chose materials in line with the demand of 'Nothing about us without us' 16 and through decentering the often-cited white, cis-hetero perspectives and centering QTIBIPOC 17 , BIPOC, queer and trans knowledge 18 . We also introduced the students to critiques of anthropology from within the discipline such as interventions by Black feminist anthropology and queer anthropology (Mullings, 2005;Bolles, 2013;Smith et al, 2021;Manalansan, 2016;Allen & Jobson, 2016;Allen, 2016;Morgensen, 2012;Weiss, 2016).…”

Section: (Re)building: Course and Curriculummentioning

confidence: 99%

Subverting the white cis gaze: Towards a pedagogy of discomfort, accountability and care in the anthropology classroom

Diallo¹,

Friborg

2021

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We write from the starting point of teaching an anthropology course together consisting of predominantly white, middle class cis students. The course collaborated with a local NGO, and the students were given the task to study issues of discrimination and exclusion within youth, leisure activities. This gave us the opportunity to examine, and therefore challenge, what we and our students were taught in terms of ‘the other’, positionality and accountability in anthropological research. We share our journey of creating a norm-critical classroom, which was built on our counter-archive (Haritaworn, Moussa & Ware, 2018) of anti-oppressive, queer, trans, BIPOC1 knowledge. We discuss how we made the students investigate their own positionalities and research interests, through our pedagogy of provoking discomfort by decentering whiteness and cisnormativity. We meditate on what it means to be teachers of anthropology that learn and work from differently marginalized positions within the Academic Industrial Complex (AIC). We honor the treasures we find in anti-oppression knowledge from the margins by joining a collective discussion on how to end epistemic violence within the classroom, the discipline and the broader AIC, while navigating the deeply colonial, cis- and heteronormative fabric of what is considered canon.

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Section: (Re)building: Course and Curriculummentioning

confidence: 99%

Subverting the white cis gaze: Towards a pedagogy of discomfort, accountability and care in the anthropology classroom

Diallo¹,

Friborg

2021

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“…At the same time, overlapping research focuses and methodological preoccupations offer grounds for fruitful transdisciplinary exchange and collaboration. Critical debates on concepts relating to power relations in the field of knowledge production (Trouillot, 2015), the positionality of the researcher and the representation of the subject of research (Fernando, 2014), as well as critical, decolonial, and queer research approaches and methods (Allen, 2016;Allen et al, 2016;Harrison, 1997;Morgensen, 2016) but also concepts like culture, religion, sexuality, and gender could give significant impetus to similar discussions in educational sciences. The present situation seems to offer a variety of possibilities for the discipline to shift from the margins to the center of debates on and in education.…”

Section: Anthropology and Education In The German-speaking Context And Transcamentioning

confidence: 99%

The “educated teacher”: Joint (self-)reflection on translatability between anthropology and teacher education

Markom

Tošić

2021

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Building on the core epistemological features and aims of Educational Anthropology, in this paper we explore the perception of anthropological educational knowledge among teachers and their related reflections on the educational standards of their profession, as well as their own role in society. Following an overview of (the emerging) intersections between teacher education and Educational Anthropology in Austria, the paper focuses on conversations with teachers in Austria on the outputs of an educational anthropological project (TRANSCA) and their applicability. Two of the project outputs – a Concept Book and a Whiteboard Animation (on “Worldmaking”) – serve as the ground for focusing on three aspects emerging from the conversations with teachers: firstly, the concept of the “educated teacher”; secondly, conceptualization as a form of translation of anthropological knowledge via both text and animation; and thirdly, the differentiation between teaching in terms of schooling versus pedagogy. The latter is explored as a crucial dimension of the discussions among and with teachers and lies at the heart of potential future synergies between anthropology and education.

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“…Before showing how these practices unfold in church worship service rituals and interviews with members about their lives, I trace how counter‐mythmaking unfolds with recourse to Spillers’s and other poststructuralists’ work. This is a semiotic approach that builds on Africa‐based symbolic analyses of nonheteronormative sexualities (Gueboguo 2013; Olaoluwa 2018; Otu 2019; Phiri 2016) and claims that Black queer anthropology and Black feminisms’ coalescence enables critical explanations of racialized sexualities (Allen 2016; McGlotten 2012; Shange 2019). Finally, it involves tracing countermythmaking practices along particular lines (Ingold 2016): openly referential linguistic, material, and ecological signs that expansively and culturally organize, interconnect, and entangle worlds.…”

Section: Welcome To the Churchmentioning

confidence: 99%

“…Practically then, queer peoples’ ongoing life projects “transcend status quo binaries” and “may prove to be all the more revolutionary” in rising from normative gendered, sexual, and racial lines, writes South African “queerly fluid and inbetween activist” Bernedette Muthien (2013, 217). This mediated resistance in self‐ and line‐remaking, which Deleuze called deterritorialization, hearkens to Black peoples’ (and queer theory’s) histories of “unsettling” such lines while living out “their own globally situated political‐economic dramas” (Allen 2016, 621).…”

Section: Queering Myth: Reading Among Lines and Positionsmentioning

confidence: 99%

Countermythologies: Queering Lives in a Southern African Gay and Lesbian Pentecostal Church

Golomski

2020

Transforming Anthropology

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Black gay and lesbian Christians belonging to a grassroots Pentecostal charismatic church spanning small towns in Southern Africa make everyday claims to normativity with interpretive recourse to biblical myths and church rituals. Members of the church embody a range of gendered and sexual selfexpressions that also tend to reproduce prevailing masculine and feminine sexual roles and subject positions. By situating their identities, rituals, and exegeses in global perspective, I argue that church members queer more orthodox biblical interpretations to create what I describe as a life-affirming countermythology to predominant discourses of religion, gender, and sexuality that otherwise structure their lives. In sum, this article shows how vernacular hermeneutic practices can be a queering force within presumedly restrictive religious settings and demonstrates how recovering conventional ethnographic topics like myth can move Black queer anthropology and African studies toward a critically imaginative becoming. [myth, sexuality, gender, Pentecostalism, queer African studies, Southern Africa]

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One View from a Deterritorialized Realm: How Black/Queer Renarrativizes Anthropological Analysis

Cited by 30 publications

References 10 publications

Subverting the white cis gaze: Towards a pedagogy of discomfort, accountability and care in the anthropology classroom

Subverting the white cis gaze: Towards a pedagogy of discomfort, accountability and care in the anthropology classroom

The “educated teacher”: Joint (self-)reflection on translatability between anthropology and teacher education

Countermythologies: Queering Lives in a Southern African Gay and Lesbian Pentecostal Church

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