By Andrew Parker
During this distinct factor of SAQ, a admired team of individuals contemplate the vicissitudes of queer thought considering that its inception within the early Nineties. the problem considers what—if anything—lies on the center of queer experiences except its curiosity in sexuality. With essays meant to be extra reflective than scholarly, the authors ponder the way forward for queer idea through meditating richly on its earlier. even 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 hassle, as an issue of significant inquiry, and as a political conundrum.Contributors discover the interdisciplinarity of the sphere and its relation to different fields, similar to serious race reports, feminism, and lesbian and homosexual reports. a number of essays keep in mind the start of queer idea within the days of the feminist-sex wars and the 1st AIDS-related homosexual male deaths; a few members evoke the times of the field’s infancy whereas others are happy to include its adulthood. The sheer quantity and breadth of the subjects 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 event of being unmarried or of falling asleep—reflect the continued strength of queer thought 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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Extra info for After Sex?: On Writing Since Queer Theory (South Atlantic Quarterly)
This compulsion to produce the “after” of sex through the naturalization of history expresses itself in two very different, though not unrelated, ways: first, in the privileging of reproduction as the after-event of sex—an afterevent whose potential, implicit in the ideal, if not always in the reality, of heterogenital coupling, imbues straight sex with its meaning as the agent of historical continuity; second, in the conflation of meaning itself with those forms of historical knowing whose authority depends on the fetishistic prestige of origin, genealogy, telos.
Intimacy). But at least this couple doesn’t promise, right away, that my feelings of disquiet will be relieved by doing what we’re all supposed to do: touch! For I’m less 456 Michael Cobb optimistic about the kind of closeness, the kind of crowdedness, that love and sex often make us believe. Perhaps another way to think about what I’m trying to say is to think about what happens, if one’s lucky, after one has had enough sex: sleep. ”15 This kind of perspective, this kind of distance, is not just another gesture of defamiliarization we bring to so many of our critical questions.
I wonder if we can then discover figures that are alone, but not lonely, not menaced by the feelings of loneliness that push us into the couple, which is really the crowd. I must stress that I’m not arguing for the value of individuation at the expense of meaningful connection and ethical responsibility toward others. I’m not even against couples, or even love. Instead, I’m thinking about figures of the single, the alone, the isolated, which critique Lonely 453 (but don’t necessarily abolish) the couple as the default model of very significant relating that is at the core, the soul, the heart, and the mind of the United (and other) States.