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This chapter pierces the existing scholarly silence around Hoyt Fuller’s sexuality by exploring how sexual politics shaped both the life and afterlife of the editor. It maps the ways that silences around Fuller’s sexuality have been (de)constructed across time and space. It identifies exactly who helped manufacture these silences, speculates about factors that led to their production, gestures to the contexts out of which they emerged, and illuminates rare moments when some of these silences were punctured. By mapping the production (and shattering) of silences, the chapter offers insight into the ways movement activists responded to Fuller’s sexuality. His intimate life--as a man who had sex with other men (and women)--troubles conventional wisdom about the movement and Black nationalism, more broadly. The chapter argues that instead of being simplistic, dogmatic, or uniform in their thinking, movement participants thought about sexuality in complex, varied, and inconstant ways.

This chapter focuses on a key text by the French pioneer of queer studies, Marie-Hélène Bourcier: Sexpolitiques: Queer Zones 2 (2005). Bourcier analyses the role of one central European institution, the French Republican state, in relation to nation-state rights of sexual and other marginalized groups. She arraigns the resistance of L’Université française to “imported” intellectual paradigms such as cultural studies and queer. She interrogates the role of the openly gay politician Delanoë (dubbed the ‘homo republicanus’). Further, she links contemporary French xenophobia and Republican sexual democracy, and exposes the clash between French feminist politics and queer. Bourcier excoriates Republican universalism, but my own critique of her multiple critiques will explore the dangers of another form of universalism, viz. a conceptual universalism that posits “Queer” as the correct theory of politics.

Conversant with the previous chapter’s emphasis on the corporate, neoliberal university, Chapter 5 meditates on the ways in which Asian American studies is often diluted at the curricular and programmatic levels. This chapter also considers how other interdisciplines—namely Women’s, Gender, and Sexualities Studies—face similar crises with regard to funding, appointments, and co-optations.

This is an maginative and riveting account of Burroughs’s formative experiences in Mexico, his fascination with Mexico City’s demimonde, his acquaintances and friendships there, and his contradictory attitudes toward the country and its culture. Burroughs explores the culture of Mexico and studies Aztec and Maya history half-heartedly, living contentedly with Joan and the children. The couple lives a self-destructive lifestyle, and tragedy strikes when Joan is shot by Burroughs accidentally. The section includes a piece by Burroughs himself, “My Most Unforgettable Character.”

This chapter focuses on Ratatouille (2007), the story of Remy, a rat who becomes a chef. This spectacular animated movie could be read as a coming-out story, where the rat embodies the symbolic lonely gay, refined as an object of disgust, excluded and successful. Ratatouille is also a story about race, species and nationality in contemporary France. In this context, Queer studies is an appropriate tool to address a series of questions to this American reading of “old France” and its stereotypical symbols: is the French kitchen a metaphor of the “melting pot” where immigrants elaborate recipes whose basic principle is precisely to “mix” ingredients? Is the motto “anyone can cook” the culinary equivalent of French universalism, assuming that anyone can become French if they simply adopt French culture as their own?

This chapter analyzes Dionne Brand’s poetry collection, Chronicles of the Hostile Sun (1984), and her novel In Another Place, Not Here (1996). While Chronicles pinpoints the misrepresentation of the Grenada Revolution in anti-revolutionary narratives emanating from American imperialism, In Another Place highlights how structures of healing and alternative epistemologies of black radicalism are developed between queer women who are on the margins of both the postcolonial Caribbean nation and the revolution intended to subvert American imperialist forces. Brand’s writing interrogates the black radical tradition in search of a radical feminist politics that can account for gender and sexuality alongside race and class.

Before publishing The Swimming-Pool Library in 1988, the most substantial piece of writing that Alan Hollinghurst had completed was his 1977 Oxford M.Litt thesis. This early academic work is marked throughout by careful reading and a preoccupation with bibliography. This preoccupation grew into an obsession that characterizes the rather readerly eroticism of Hollinghurst’s first novel. Hollinghurst’s formative attention to the book as a student and a novelist offers a rare invitation to revisit both the hermeneutics and materiality of reading through the possibility of touch. Building on recent work in queer studies concerning touch and reading, this chapter presents a speculative blueprint for the queer mechanisms that underpin the structure of The Swimming-Pool Library and the intimacy of reading in Hollinghurst’s early work.

The first part of this biography describes Burroughs’s identity as a self-destructive young man, still uncertain about being a writer, and having just graduated from Harvard and keeping literary and intellectual company. After some trouble with illegal substances, he and Joan Vollmer flee to Mexico.