Kirjahaku

Canada likes to present itself as a paragon of gay rights. This book contends that Canada's acceptance of gay rights, while being beneficial to some, obscures and abets multiple forms of oppression to the detriment and exclusion of some queer and trans bodies.Disrupting Queer Inclusion: Canadian Homonationalisms and the Politics of Belonging seeks to unsettle the assumption that inclusion equals justice. The contributors detail how the fight for acceptance engenders complicity in a system that fortifies white supremacy, furthers settler colonialism, advances neoliberalism, and props up imperialist mythologies. They do this by highlighting the uneven relationships produced by normative articulations of sexual citizenship in a wide range of contexts – in prisons, at Pride House, Pride marches, fetish fairs, and the feminist porn awards – as well as within the laws and regulations governing marriage, hate crimes, citizenship, blood donation, and refugee claims.

Canada likes to present itself as a paragon of gay rights. This book contends that Canada's acceptance of gay rights, while being beneficial to some, obscures and abets multiple forms of oppression to the detriment and exclusion of some queer and trans bodies.Disrupting Queer Inclusion: Canadian Homonationalisms and the Politics of Belonging seeks to unsettle the assumption that inclusion equals justice. The contributors detail how the fight for acceptance engenders complicity in a system that fortifies white supremacy, furthers settler colonialism, advances neoliberalism, and props up imperialist mythologies. They do this by highlighting the uneven relationships produced by normative articulations of sexual citizenship in a wide range of contexts – in prisons, at Pride House, Pride marches, fetish fairs, and the feminist porn awards – as well as within the laws and regulations governing marriage, hate crimes, citizenship, blood donation, and refugee claims.

In The Long Emancipation Rinaldo Walcott posits that Black people globally live in the time of emancipation and that emancipation is definitely not freedom. Taking examples from across the globe, he argues that wherever Black people have been emancipated from slavery and colonization, a potential freedom has been thwarted. Walcott names this condition the long emancipation-the ongoing interdiction of potential Black freedom and the continuation of the juridical and legislative status of Black nonbeing. Stating that Black people have yet to experience freedom, Walcott shows that being Black in the world is to exist in the time of emancipation in which Black people must constantly fashion alternate conceptions of freedom and reality through expressive culture. Given that Black unfreedom lies at the center of the making of the modern world, the attainment of freedom for Black people, Walcott contends, will transform the human experience worldwide. With The Long Emancipation, Walcott offers a new humanism that begins by acknowledging that present conceptions of what it means to be human do not currently include Black people.

In The Long Emancipation Rinaldo Walcott posits that Black people globally live in the time of emancipation and that emancipation is definitely not freedom. Taking examples from across the globe, he argues that wherever Black people have been emancipated from slavery and colonization, a potential freedom has been thwarted. Walcott names this condition the long emancipation-the ongoing interdiction of potential Black freedom and the continuation of the juridical and legislative status of Black nonbeing. Stating that Black people have yet to experience freedom, Walcott shows that being Black in the world is to exist in the time of emancipation in which Black people must constantly fashion alternate conceptions of freedom and reality through expressive culture. Given that Black unfreedom lies at the center of the making of the modern world, the attainment of freedom for Black people, Walcott contends, will transform the human experience worldwide. With The Long Emancipation, Walcott offers a new humanism that begins by acknowledging that present conceptions of what it means to be human do not currently include Black people.

Queer Returns returns us to the scene of multiculturalism, diaspora and queer through the lens of black expression, identity and the political. The essays question what it means to live in a multicultural society, how diaspora impacts identity and culture and how the categories of queer and black and black queer complicate the political claims of multiculturalism, diaspora and queer politics. These essays return us to foundational assumptions, claims and positions that require new questions without dogmatic answers.

Nominated for the Heritage Toronto Book Award • Longlisted for the Toronto Book Awards • A Globe and Mail Book of the Year • A CBC Books Best Canadian Nonfiction of 2021 From plantation rebellion to prison labour's super-exploitation, Walcott examines the relationship between policing and property. That a man can lose his life for passing a fake $20 bill when we know our economies are flush with fake money says something damning about the way we’ve organized society. Yet the intensity of the calls to abolish the police after George Floyd’s death surprised almost everyone. What, exactly, does abolition mean? How did we get here? And what does property have to do with it? In On Property, Rinaldo Walcott explores the long shadow cast by slavery’s afterlife and shows how present-day abolitionists continue the work of their forebears in service of an imaginative, creative philosophy that ensures freedom and equality for all. Thoughtful, wide-ranging, compassionate, and profound, On Property makes an urgent plea for a new ethics of care.