Project MUSE®: GLQ: A Journal of Lesbian and Gay Studies - Latest Articles
https://muse.jhu.edu/journal/67
Project MUSE®: Latest articles in GLQ: A Journal of Lesbian and Gay Studies.daily12026-05-15T00:00:00-05:00text/htmlen-USVol. 5, no. 3 (1999);
Vol. 6 (2000) through current issueLatest Articles: GLQ: A Journal of Lesbian and Gay StudiesTWOProject MUSE®GLQ: A Journal of Lesbian and Gay Studies1527-93751064-2684Latest articles in GLQ: A Journal of Lesbian and Gay Studies. Feed provided by Project MUSE®Apocalyptic Everyday: Koti Lessons on Queer Theory
https://muse.jhu.edu/article/982863
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It is July 2024 as I write this essay. It has been a couple of weeks since the dead body of twenty-seven-year-old Sheela was recovered in Hyderabad, capital of the southern Indian state, Telengana. She had been hit by a blunt object. That is all we know so far. In June 2023 two other trans women were found murdered in the same city. A popular social media handle that diligently documents issues of queer and trans rights in India mistakes the year and reports that these two women were also murdered in 2024, thus taking the toll to three (Yes, We Exist 2024).1 Perhaps details do not matter. In my home city, Kolkata, capital of West Bengal, an acquaintance’s dead body was found under her bed last month. She had
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallApocalyptic Everyday: Koti Lessons on Queer Theory2026-02-12text/htmlen-USApocalyptic Everyday: Koti Lessons on Queer Theory2026-02-122026TWOProject MUSE®1121112026-05-15T00:00:00-05:002026-02-12Dance or Die: Queer Studies in and from the Ruins
https://muse.jhu.edu/article/982858
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When this special issue was initially conceived in 2024, there were many apocalypses occupying our minds, including the Black Lives Matter protests of 2020 and 2021, the ongoing global health crisis of COVID-19, the UN-declared genocide in Gaza, and the corresponding criminalization of protest, much of which was directed at students. Since that time, things have become more apocalyptic. An aggressively anti-queer and anti-trans political regime has lurched back into power, unleashing catastrophe after catastrophe on us and securing its dominance through the scapegoating of Black, trans, and migrant populations. This violence has been further enabled by the dismantling of all possible (albeit all ultimately
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallDance or Die: Queer Studies in and from the Ruins2026-02-12text/htmlen-USDance or Die: Queer Studies in and from the Ruins2026-02-122026TWOProject MUSE®747042026-05-15T00:00:00-05:002026-02-12GLQ Forum: Embodied Apocalypses: A Forum on the Ends of Queer Studies
https://muse.jhu.edu/article/982859
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If every rumination on apocalyptic thinking starts with tracking where the field in question has been going and where it has been, this forum surprises with its insistence on multiple means and ends to queer theory in a time of endless and acute and ever-sharpening crises. Yes, there is rage, as Robert McRuer’s piece outlines. But these short reflections, collectively, insist on queer creativity through one of queer studies’ founding preoccupations: embodiment. In Randolph’s thralldom, the overwhelming queer feeling body threatens to disintegrate — does dis-integrate, for a moment — the rational citizen-subject of politics. In Benedicto’s manifesto, he insists on sexuality’s embodied experience not as an authentic
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallGLQ Forum: Embodied Apocalypses: A Forum on the Ends of Queer Studies2026-02-12text/htmlen-USGLQ Forum: Embodied Apocalypses: A Forum on the Ends of Queer Studies2026-02-122026TWOProject MUSE®46612026-05-15T00:00:00-05:002026-02-12Crip Apocalyptic Times, Cripqueer Rage
https://muse.jhu.edu/article/982860
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The past few years have been apocalyptic for disabled people, or for many who identify as crip or cripqueer, for innumerable reasons. Not only was the COVID-19 pandemic itself disabling or lethal to millions of people, but also in many locations able-bodied people defiantly resisted any call for social distancing or masking that would protect disabled, sick, or immunocompromised people. Lieutenant Governor Dan Patrick of Texas went as far as suggesting that perhaps some old people would have to sacrifice themselves for the economy. Prime Minister Boris Johnson in the United Kingdom suggested during the pandemic that austerity was over, but a global logic of austerity and privatization of social services had deeply
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallCrip Apocalyptic Times, Cripqueer Rage2026-02-12text/htmlen-USCrip Apocalyptic Times, Cripqueer Rage2026-02-122026TWOProject MUSE®177372026-05-15T00:00:00-05:002026-02-12On Sex and Survival
https://muse.jhu.edu/article/982861
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Were the gay men who violated COVID-19 lockdown regulations to host or attend sex parties engaged in acts of queer world making? Was their evasion of surveillance in pursuit of criminalized desire an expression of queer fugitivity, ungovernability, or resilience? Did the connections formed at these gatherings constitute queer modes of intimacy or alternative kinship structures forged against the backdrop of a global apocalypse? If the answer to these questions is “no,” or if we hesitate to answer them in the affirmative, what does that say about the meaning of queer today — and about the future, or perhaps the end, of queer studies?That these questions are even fraught should be enough to dispel the notion that
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallOn Sex and Survival2026-02-12text/htmlen-USOn Sex and Survival2026-02-122026TWOProject MUSE®210452026-05-15T00:00:00-05:002026-02-12On Thralldom and other Everyday Apocalypses
https://muse.jhu.edu/article/982862
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The story of two brothers is boring compared to [“]they’re homosexual lovers and all this crazy shit.[”]The Black Southern queer poet Destiny Hemphill (2023: 60) reassures us that apocalypse “is not the end / of the world” but instead only the end of “a world.” Hemphill’s observation rejects despair at the coming apocalypse and imagines a future beyond the necessary collapse of this unjust world. But she also acknowledges concurrent worlds in her statement, not just a world to come but also other worlds happening right now that may be invisible to us. It might be more accurate, then, to think of apocalypse as a process of noticing the end of a world, rather than an event: the end of the world.This article considers
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallOn Thralldom and other Everyday Apocalypses2026-02-12text/htmlen-USOn Thralldom and other Everyday Apocalypses2026-02-122026TWOProject MUSE®443532026-05-15T00:00:00-05:002026-02-12On Twinkpocalypse
https://muse.jhu.edu/article/982864
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In February 2024 social media platforms, especially X (formerly Twitter), witnessed an uproar when Josh Brolin wrote a poem for his costar Timothée Chalamet on the set of Dune: Part Two. Emotions, speculations, and suspicions were fired once the poem went viral: while some attempted to unravel the meaning of the words, others conjectured the personal dynamics between Brolin and Chalamet, and the circumstances that may have occasioned it. This is how the poem goes:While on the one hand, this seems to be a befitting poetic panegyric to the bewitching beauty of Timothée Chalamet—who has earned the reputation of “twink extraordinaire” since the release of Call Me by Your Name (2017)—on the other hand, the poem betrays
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallOn Twinkpocalypse2026-02-12text/htmlen-USOn Twinkpocalypse2026-02-122026TWOProject MUSE®1288722026-05-15T00:00:00-05:002026-02-12Toward A Crip Metaphysics
https://muse.jhu.edu/article/982865
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When I was seventeen, my grandma left a Post-it note on my pillow. In it, she observed that I was not doing well. At the time, I was in the throes of conversion therapy, navigating a debilitating depression, trying to find words for what I would later identify as autism, and actively experiencing the tail end of sexual abuse that would come to shape my adulthood in profound ways. My grandma was right: I was not doing well. I was exhausted, slow, forgetful, clumsy, and confused. I spent much of my time volleying between dysregulatory episodes and the numb daze of dissociation. I was not present or aware or well.I still have her note, now pressed for safekeeping. I have it stowed in a box where I keep a collection of
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallToward A Crip Metaphysics2026-02-12text/htmlen-USToward A Crip Metaphysics2026-02-122026TWOProject MUSE®950612026-05-15T00:00:00-05:002026-02-12Beyond Repair: Trans Catastrophes and the Attitude of Ecological Nastiness
https://muse.jhu.edu/article/982866
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What will it cost for utopia? Utopia for whom? What will it take? It will take a lot.Attitude, gyal!If you happen to be in the ocean and you see someone breathing, what do you do? If you see someone like you, a mammal, but unlike you—not bound by boats and masks and land—you might wonder who they are, what they are doing, how do they do it. How do they live in salt and depth and motion? You very well might wonder. And in that case you would need a guidebook.Perhaps it is already common to read trans life in the Caribbean as a crisis of postcolonial necropolitics. The local and global antagonisms that structure this sense of crisis often make it difficult to discern anything but a static, if not altogether anodyne
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallBeyond Repair: Trans Catastrophes and the Attitude of Ecological Nastiness2026-02-12text/htmlen-USBeyond Repair: Trans Catastrophes and the Attitude of Ecological Nastiness2026-02-122026TWOProject MUSE®1057402026-05-15T00:00:00-05:002026-02-12(Anti-)Apocalypse and (Kill-)Joy: An OUTsider Conference on the Couch Discussion
https://muse.jhu.edu/article/982867
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The following conversation took place on February 16, 2024, as part of the annual OUTsider festival and conference in Austin, Texas. OUTsider is an LGBTQ+ transmedia arts organization instigated in 2013 as a public-facing extension of my research on queer punk subculture in Queercore: Queer Punk Media Subculture (2018); it is a collective means to maintain the radical, DIT (do-it-together), scrappy spirit of previous queer-as-punk gatherings, like Homo-A-Gogo (2002–9). It does so by presenting unapologetic queer and trans performance art, film, music, performance, and scholarship and by revamping traditional festival formats to enable greater interactivity and intimacy.These OUTsider efforts include Conference on
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmall(Anti-)Apocalypse and (Kill-)Joy: An OUTsider Conference on the Couch Discussion2026-02-12text/htmlen-US(Anti-)Apocalypse and (Kill-)Joy: An OUTsider Conference on the Couch Discussion2026-02-122026TWOProject MUSE®568132026-05-15T00:00:00-05:002026-02-12Tending to Queer Suicidality
https://muse.jhu.edu/article/982868
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How have queer suicides been deployed in public discourse, media, and literature? In what ways have associations of queerness with suicidality historically emerged? How do we tend to those who live with suicidality and sometimes die by it “while also giving ourselves permission to feel everything—grief, anger, even indignation—that rises in the wake of their death” (172)? In The Lamentations: A Requiem for Queer Suicide, Patrick Anderson engages in the challenging work of attending to these lines of inquiry with poetic prose and deep care. Writing against and alongside what he terms the “archetype of queer suicide” (3), The Lamentations seamlessly interweaves stories of Anderson’s own dearly departed with
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallTending to Queer Suicidality2026-02-12text/htmlen-USTending to Queer Suicidality2026-02-122026TWOProject MUSE®116732026-05-15T00:00:00-05:002026-02-12As Free As Air and Water: Free College and the Flowering of Radical Pedagogy
https://muse.jhu.edu/article/982869
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Open Admissions, Danica Savonick’s first book, is about the era of free college. It is about what such an era, at its most expansive, brings about intellectually as well as materially. At the time of this writing, Open Admissions has been out for seven months, and it looks more wizened and anachronistic and prescient and timely with each passing day. It brings us back to a bygone era when the battle between the brilliant, revolutionary Left and the increasingly reactionary Right was waged literally and symbolically on the terrain of the university. In 1965 activists in New York forced the City University of New York (CUNY) system to create the Search for Education, Elevation, and Knowledge (SEEK) program, giving
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallAs Free As Air and Water: Free College and the Flowering of Radical Pedagogy2026-02-12text/htmlen-USAs Free As Air and Water: Free College and the Flowering of Radical Pedagogy2026-02-122026TWOProject MUSE®114832026-05-15T00:00:00-05:002026-02-12Unreliable, Abundant, Wayward Archives
https://muse.jhu.edu/article/982870
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Abundance offers a history of sexuality through the astonishing archives of the Gomantak Maratha Samaj. Building on claims in her monograph For the Record (2009), where Arondekar cautioned against the careless recuperation of archival presence as sole historical evidence, Abundance offers various salves to these archival problems. As a scholar who thinks between and through literary and archival texts within my own work, Arondekar lends an incredibly helpful road-map for investigating histories of sexuality and postcoloniality within (and beyond) South Asia.The book opens with two preoccupations: (1) In confronting the historiography of sexuality, which vacillates between paucity and plenitude, can the framework of
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallUnreliable, Abundant, Wayward Archives2026-02-12text/htmlen-USUnreliable, Abundant, Wayward Archives2026-02-122026TWOProject MUSE®104022026-05-15T00:00:00-05:002026-02-12The Mutuality of Intersex and Crip Politics
https://muse.jhu.edu/article/982871
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Disability studies’ thematic, theoretical, historical, methodological, and institutional contours are unimaginable without the insights of gender and sexuality studies—as well as queer and trans thought, activism, and cultural production. Scholars working between and across these fields might position themselves as working in “queer disability studies,” apply for disability studies jobs in departments of gender and sexuality studies, enroll in a seminar pertaining to queer and trans disability history, or submit an article to a special issue like TSQ’s recent “Toward a Trans[]Crip Theory” (edited by J. Logan Smilges and Slava Greenberg). Intersex embodiment, experience, and activism have gained some traction in
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallThe Mutuality of Intersex and Crip Politics2026-02-12text/htmlen-USThe Mutuality of Intersex and Crip Politics2026-02-122026TWOProject MUSE®89302026-05-15T00:00:00-05:002026-02-12The Ambivalence of Escape
https://muse.jhu.edu/article/982872
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Katherine Brewer Ball’s The Only Way Out: The Racial and Sexual Performance of Escape considers narratives of escape and their implications for race and sexuality in the United States. Grounded in an understanding of race and sexuality as inextricably linked and co-constitutive, the book provides a nuanced and thorough account of escape as a central trope in US literary and artistic production, looking especially to the ways in which Blackness and queerness trouble ideas of freedom and constraint. Drawing on a series of case studies from contemporary art, literature, theater, and film, Brewer Ball develops a theory of the escape narrative as a “genre of change” in which performances of escape emerge as “forms of
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallThe Ambivalence of Escape2026-02-12text/htmlen-USThe Ambivalence of Escape2026-02-122026TWOProject MUSE®77982026-05-15T00:00:00-05:002026-02-12About the Contributors
https://muse.jhu.edu/article/982873
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Jovanté Anderson is a cultural critic completing a PhD in English at the University of Miami. He is a pre-doctoral fellow at the Carter G. Woodson Institute at the University of Virginia. His dissertation examines the histories of pornography in Jamaica. The project reads diverse historical, literary, and visual archives from the early twentieth century to the contemporary moment, considering how pornography underwrites diverse visions of sovereignty. Anderson is founder of The Palava Project, an initiative based in Kingston that builds long-term queer and trans Jamaican archives and provides free public courses in researching gender and sexuality in the Caribbean.Bobby Benedicto is associate professor in the
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/67/image/coversmallAbout the Contributors2026-02-12text/htmlen-USAbout the Contributors2026-02-122026TWOProject MUSE®81382026-05-15T00:00:00-05:002026-02-12