Sustaining White Homonormativity: The Kids Are All Right as Public Pedagogy

Kennedy, Tammie M.

doi:10.4324/9781003142058-3

Cited by 3 publications

(3 citation statements)

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“…Une première raison est que, en tant que norme raciale invisible en tant que telle, « la blanchité colonise la définition stéréotypée de toutes les catégories sociales non-raciales », de sorte qu'« être normal, et même être un déviant normal (queer, handicapé), c'est être blanc » (Dyer 1997, 12). De plus, la blanchité est souvent utilisée « pour normaliser les gays et les lesbiennes, et leur assurer ainsi une plus grande visibilité », comme le souligne par exemple Tammie M. Kennedy (2014) dans son analyse de The Kids Are All Right (2010). Mais ce n'est pas uniquement en tant que norme invisible que la blanchité a historiquement dominé les représentations queer.…”

Section: Miranda 24 | 2022unclassified

Visages blancs sur fond blanc : étudier les représentations de la blanchité à l’écran

Sandeau¹

2022

miranda

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Cet article propose un panorama historique des travaux sur les représentations de la blanchité à l'écran. Il fait office d'introduction au numéro 24 de la revue Miranda, qui rassemble cinq articles originaux, ainsi que quatre traductions françaises d'articles ayant participé à l'émergence de ce champ de recherche outre-Manche et outre-Atlantique à partir de la fin des années 1980. En effet, si la problématique des représentations de la blanchité a été jusqu'ici ignorée par les études filmiques françaises, elle a déjà fait l'objet de travaux importants dans le contexte anglophone depuis un peu plus de trois décennies.Voir la blanchité : les critical white studies 2 Ces travaux s'inscrivent plus largement dans le champ des critical white studies, qui étudient « la construction sociale et historique des identités blanches et son articulation avec le racisme » (Cervulle 2013, 49). Ce champ s'est constitué en tant que tel en Grande-Bretagne et aux États-Unis dans les années 1980-1990, à la croisée de l'histoire marxiste états-unienne (

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Section: Miranda 24 | 2022unclassified

Visages blancs sur fond blanc : étudier les représentations de la blanchité à l’écran

Sandeau¹

2022

miranda

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“…This positioning of queer bodies and spaces as White is referred to as White homonormativity, and has consequences on how inequality is produced within organizations (Self and Hudson, 2015;Ward, 2008). As Tammie M. Kennedy (2014) argues, rather than critiquing the institutional arrangements and norms of society as heterosexist and racist, White homonormativity "creates hierarchies within LGBTQ communities where those mimicking heteronormative gender identities are deemed most "worthy" of receiving rights" (p. 121). This hierarchy of LGBTQ communities is also a racial one.…”

Section: Care Work Emotional Labor and Feeling Rulesmentioning

confidence: 99%

“There Is Queer Inequity, but I Pick to Be Happy”

Ortiz

Mandala

2021

Du Bois Rev.

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As racialized and gendered structures, organizations can reinforce complex inequalities, especially with regard to emotional labor. While the literature on emotional labor is established, little is known about how race and sexual orientation shape feeling rule enforcement. Interviewing staff at university LGBTQ resource centers, we argue that feeling rules have a sexual orientation-based dimension and are experienced and enforced differently based on race. White LGBTQ staff find that they can express anger strategically to bring awareness to issues of race, but do not confront racism in their work for fear of alienating other Whites, which they believe would harm their center. LGBTQ staff of color experience organizational consequences for their anger, which is directed toward the racism they and students of color experience in the university. Lacking the credential of Whiteness (Ray 2019), staff of color find they cannot reach the benchmark set by Whites’ enthusiastic performance of emotional labor. These feeling rules operate in service of what James M. Thomas (2018) calls diversity regimes, which are performances of a benign commitment to racial equality, that retrench racial inequality by failing to redistribute resources along racial lines. By sanctioning anger toward the university—as an institution that reproduces racism—feeling rules have organizational consequences: Whites can advance through compliance and enthusiasm; staff of color are terminated or denied opportunities; and critiques of racism are silenced. While created to address diversity, LGBTQ centers are purposely not structurally positioned to radically shift resources in a way to combat racism, and feeling rules maintain these arrangements while allowing universities to claim a commitment to equality. These findings hold implications for broader concerns of racism, sexual orientation, and inequality within work organizations, especially manifestations of worker control within diversity work.

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“…As the "sexual politics of neoliberalism" (Duggan, 2002) alongside middle-class values and whiteness (Kennedy, 2014), the construction of homonormativity in the Global North came after achievements of social movements and cultural transformation and is shaped mainly through economic forces and legal factors, whereas Southern homonormativity is formed upon social distinction and performances related with gender, race/ ethnicity, class, and cultural capital. It works as a mechanism to secure and consolidate the privileged gay men's social position, whereas it undermines the already disenfranchised sexual minority members as well as those who may problematize and challenge homonormativity.…”

Section: Southern Homonormativitymentioning

confidence: 99%

Living like a hetero: Southern homonormativity in Istanbul

Özbay

2021

Sexualities

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Research on homonormativity in the Global North has burgeoned in the last 20 years as there have been developments to include sexual minorities as equal members of society. However, little is known about the emergent forms of homonormativity in the Global South where in most cases the improvements in terms of sexual rights and citizenship in the Global North did not echo. Despite the lack of the legal, economic, and cultural infrastructure, an inchoate Southern homonormativity unfolds among gay men through their gender performances, bodily presentations, class positions, and neoliberal aspirations. Southern homonormativity is a cultural formation that takes place in settings where there is no institutional change and legal reforms to define, recognize, and embrace the gay citizens (and families) as equal, legitimate, and respected members of society. By using interviews and ethnographic home visits in Istanbul, Turkey, this article explores how homonormativity is contextually driven and flexible, and how privileged gay men understand and navigate homonormative precepts in a context within the Global South.

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Sustaining White Homonormativity: The Kids Are All Right as Public Pedagogy

Cited by 3 publications

References 0 publications

Visages blancs sur fond blanc : étudier les représentations de la blanchité à l’écran

Visages blancs sur fond blanc : étudier les représentations de la blanchité à l’écran

“There Is Queer Inequity, but I Pick to Be Happy”

Living like a hetero: Southern homonormativity in Istanbul

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