By Andrew Parker
During this distinct factor of SAQ, a in demand crew of individuals contemplate the vicissitudes of queer idea because its inception within the early Nineties. the problem considers what—if anything—lies on the middle of queer reviews except its curiosity in sexuality. With essays meant to be extra reflective than scholarly, the authors think about the way forward for queer conception by means of meditating richly on its earlier. no matter if viewing sexuality because the epitome of the social or of the anti-social, the essays shape a sustained meditation on intercourse as a resource of pleasure and bother, as a topic of great inquiry, and as a political conundrum.Contributors discover the interdisciplinarity of the sector and its relation to different fields, comparable to serious race stories, feminism, and lesbian and homosexual experiences. a number of essays bear in mind the start of queer conception within the days of the feminist-sex wars and the 1st AIDS-related homosexual male deaths; a few participants evoke the times of the field’s infancy whereas others are happy to include its adulthood. The sheer quantity and breadth of the themes considered—everything from Hank Williams and the paradoxes of local American sovereignty to the declension of atoms within the writings of Lucretius, from Henry Darger’s “naive” depiction of women with male genitals to the adventure of being unmarried or of falling asleep—reflect the continued strength of queer concept a new release after its inception.Contributors Lauren BerlantMichael CobbAnn CvetkovichLee EdelmanRichard Thompson FordCarla FrecceroElizabeth FreemanJonathan GoldbergJanet HalleyNeville HoadJoseph LitvakMichael MoonJos? Esteban Mu?ozJeff NunokawaAndrew ParkerElizabeth A. PovinelliRichard RambussErica RandBethany SchneiderEve Kosofsky SedgwickKate Thomas
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Additional info for After Sex?: On Writing Since Queer Theory (South Atlantic Quarterly)
This focus on the negativity of the social, on its inherent antisociality, does not deny that such commonalities as community may posit can result, according to Jacques Lacan, in “a certain law of equality . . ”2 The governing logic I defined in No Future as reproductive futurism is one of the forms this calamity takes3—a calamity that effects the violent erasure of the cost at which a social order, constitutively self-sentimentalizing, perpetuates, in the name of the future and its privileged embodiment, the Child, the absolutism of identity, the fixity of what is.
I’d like to figure out a way for loneliness to be removed from the condition of modern life by bringing back a perspective, not unlike the flâneur, who looks for more than the relief of loneliness in the shocks of the crowd’s sociality, who looks for more than what I’ve been trained to look for: sexual relations. Giorgio Agamben often says provocative things, but he helps here because at various points in his work he’s trying to think the impossible: nonrelation. ”14 But we must remember that Agamben is not being literal; his analyses of ontologies and politics are often invested in figurations, especially figurations that go beyond Lonely 455 what we’ve been bound to for too long: figures of relation.
One is weary, not deeply disturbed. ”12 Instead of distance, we have proximity—intimacy, but an intimacy that refuses to acknowledge the shock and awe of connection. Even the flâneur cannot have the appropriate perspective on the world that no longer lets a shock be a shock. He or she cannot have the perspective because there is no more space; all is crowded, especially the public, which is full of couples absolutely everywhere. “We know that the iron brand of total terror,” writes Arendt, “leaves no space for private life and that the self-coercion of totalitarian logic destroys man’s capacity for experience and thought just as certainly as his capacity for action” (474).