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Evolving from a conversation between Joshua Whitehead and Angie Abdou, Indigiqueerness is part dialogue, part collage, and part memoir. Beginning with memories of his childhood poetry and prose and travelling through the library of his life, Whitehead contemplates the role of theory, Indigenous language, queerness, and fantastical worlds in all his artistic pursuits. This volume is imbued with Whitehead’s energy and celebrates Indigenous writers and creators who defy expectations and transcend genres.

The gender binary, like many colonial acts, remains trapped within socio-religious ideals of colonisation that then frame ongoing relationships and restrict the existence of Indigenous peoples. In this article, the colonial project of denying difference in gender and gender diversity within Indigenous peoples is explored as a complex erasure casting aside every aspect of identity and replacing it with a simulacrum of the coloniser. In examining these erasures, this article explores how diverse Indigenous gender presentations remain incomprehensible to the colonial mind, and how reinstatements of kinship and truth in representation fundamentally supports First Nations’ agency by challenging colonial reductions. This article focuses on why these colonial practices were deemed necessary at the time of invasion, and how they continue to be forcefully applied in managing Indigenous peoples into a colonial structure of family, gender, and everything else.

The theory of \"the sovereign erotic\" has dominated queer Indigenous discourse for the last decade. However, there are limitations to the term in its reliance on body sovereignty. There are many thematic representations of Mvskoke sovereignty in Drowning in Fire by Craig Womack; nevertheless, the novel shows limitations to using the word \"sovereignty\" to describe the power of the queer Indigenous erotic. In this article, the author is interested in the balance between the sovereign and the erotic rather than the conflation, articulating this balance by mapping queer Indigenous studies onto the Mississippian cosmos to consider the distinctions and relations of sovereignty and the erotic. The argument is tethered to Craig Womack's 2001 novel Drowning in Fire , which presents dual and fluid examples of Mvskoke sovereignty and the erotic in the natural world through tobacco, wolves, and snakes to visualize queer Indigenous futures.

We are all caught up in one another, Scott Lauria Morgensen asserts, we who live in settler societies, and our interrelationships inform all that these societies touch. Native people live in relation to all non-Natives amid the ongoing power relations of settler colonialism, despite never losing inherent claims to sovereignty as indigenous peoples. Explaining how relational distinctions of “Native” and “settler” define the status of being “queer,” Spaces between Us argues that modern queer subjects emerged among Natives and non-Natives by engaging the meaningful difference indigeneity makes within a settler society. Morgensen’s analysis exposes white settler colonialism as a primary condition for the development of modern queer politics in the United States. Bringing together historical and ethnographic cases, he shows how U.S. queer projects became non-Native and normatively white by comparatively examining the historical activism and critical theory of Native queer and Two-Spirit people. Presenting a “biopolitics of settler colonialism”—in which the imagined disappearance of indigeneity and sustained subjugation of all racialized peoples ensures a progressive future for white settlers— Spaces between Us newly demonstrates the interdependence of nation, race, gender, and sexuality and offers opportunities for resistance in the United States.

In colonial times, mapping the New World functioned as an inherent mechanism of exerting colonial domination over Indigenous lands, enacting settler presence on these territories. While the colonial cartographies projected ownership, the non-normative mappings emerging from Aboriginal writing provide an alternative to settler Canadian geography. This article focuses on the imaginative geographies depicted in Joshua Whitehead’s (2018), which recounts the story of a young Two-Spirit man who searches for his identity in-between the reserve and the city. The objective of the analysis is to tie the representation of the contemporary queer Indigenous condition with the alternative mappings emerging from Whitehead’s novel. In order to address the contemporary Two-Spirit condition in Canada, the article applies current theories proposed by the field of queer Indigenous studies, including the concept of , which further allows the presentation of the potential of Two-Spirit bodies to transgress colonial cartographies.

Finalist for the 2017 Lambda Literary \"Lammy\" Award in LGBTQ Studies The first book to examine the correlation between mixed-race identity and HIV/AIDS among Native American gay men and transgendered people, Indian Blood provides an analysis of the emerging and often contested LGBTQ \"two-spirit\" identification as it relates to public health and mixed-race identity. Prior to contact with European settlers, most Native American tribes held their two-spirit members in high esteem, even considering them spiritually advanced. However, after contact - and religious conversion - attitudes changed and social and cultural support networks were ruptured. This discrimination led to a breakdown in traditional values, beliefs, and practices, which in turn pushed many two-spirit members to participate in high-risk behaviors. The result is a disproportionate number of two-spirit members who currently test positive for HIV. Using surveys, focus groups, and community discussions to examine the experiences of HIV-positive members of San Francisco's two-spirit community, Indian Blood provides an innovative approach to understanding how colonization continues to affect American Indian communities and opens a series of crucial dialogues in the fields of Native American studies, public health, queer studies, and critical mixed-race studies.

The spirituality and health of Indigenous queer, trans, and two-spirit people occurs within and responds to contexts of extreme colonial violence. However, few studies have examined the relationships among the identity, health, and spirituality of Indigenous queer, trans, and two-spirit youth and their perspectives and activism work in relation to the context of this violence. This study aims to better understand the importance of the connections among identity, health, and spirituality and their role in supporting Indigenous queer, trans, and two-spirit leadership in the enactment of care practices to promote health amidst colonial violence and the worlding of decolonial futures beyond and outside it. Informed by key insights from the grassroots movements and fields of Indigenous feminism, Indigenous queer thought, and radical resurgence, this study brings these insights into conversation, via qualitative interviews with five Indigenous youth activists (18 to 35 years old) from across the part of Turtle Island now known as Canada. Our analysis results in four themes: (1) identity, (2) spirituality, (3) the multidimensional nature of colonial violence, and (4) radical care. We delineate activating practices for decolonial futures, and signal the value of grounded, context-reflective, culturally safe, and intersectional health and youth services. This research demonstrates that spirituality is constitutive of and foundational to the identity and health of Indigenous queer, trans, and two-spirit youth, and shows that health promotion and youth services must address the multidimensional nature of these needs if they are to truly support Indigenous young people, their movements of radical care, and the creation of a decolonial elsewhere marked by belonging, love, self-determinism, responsibility, and joy.

More than a thousand years ago on the north coast of Peru, Indigenous Moche artists created a large and significant corpus of sexually explicit ceramic works of art. They depicted a diversity of sex organs and sex acts, and an array of solitary and interconnected human and nonhuman bodies. To the modern eye, these Moche “sex pots,” as Mary Weismantel calls them, are lively and provocative but also enigmatic creations whose import to their original owners seems impossible to grasp.In Playing with Things, Weismantel shows that there is much to be learned from these ancient artifacts, not merely as inert objects from a long-dead past but as vibrant Indigenous things, alive in their own inhuman temporality. From a new materialist perspective, she fills the gaps left by other analyses of the sex pots in pre-Columbian studies, where sexuality remains marginalized, and in sexuality studies, where non-Western art is largely absent. Taking a decolonial approach toward an archaeology of sexuality and breaking with long-dominant iconographic traditions, this book explores how the pots play jokes, make babies, give power, and hold water,” considering the sex pots as actual ceramic bodies that interact with fleshly bodies, now and in the ancient past. A beautifully written study that will be welcomed by students as well as specialists, Playing with Things is a model for archaeological and art historical engagement with the liberating power of queer theory and Indigenous studies.

For many Queer and Gender Diverse (QGD) Indigenous Australian people, there is little to no separation between our queer or gender identity, and our cultural identity. We are increasingly calling upon institutions to consider and cater to our identities and the needs which correlate with such identities. This paper discusses the findings of a project that investigated the ways in which QGD Indigenous Australian students are included, or not, in the Australian higher education space. Our findings suggest QGD Indigenous Australians are often overlooked in these spaces. We explore the consequences for university access, retention and personal impact for this cohort of students.

Little research has examined subtle, intersectional, and everyday minority stress, such as microaggressions specific to being a queer person of color, and its associations with depressive symptoms among sexual and gender minority adolescents (SGMA) of color. Moreover, research is needed to identify mechanisms that might explain the associations between minority stress and depression. This study examined the associations between subtle and intersectional minority stress (i.e., SGMA of color-specific microaggressions) and depressive symptoms among SGMA of color and tested self-concept factors (i.e., self-esteem and sense of mastery) as mediators of these associations. A large national US sample of SGMA of color (N = 3398; 31.8% transgender; 55.7% plurisexual) ages 13 to 17 years (M = 15.56, SD = 1.27) were recruited online. Participants’ race/ethnicity were Asian/Pacific Islander (12.2%), Black/African American (13.2%), Hispanic/Latina(o)/x (30%), Native American/Alaska Native (1.2%), Middle Eastern (1.9%), Biracial or Multiracial (40%), and other racial/ethnic minority groups (1.7%). Over and above the effects of racism and SGM-based victimization, subtle intersectional minority stressors were associated with greater depressive symptoms and lower self-esteem and sense of mastery. Mediation analyses indicated that subtle intersectional minority stressors had indirect effects on depressive symptoms through lower self-esteem and sense of mastery for the aggregate sample of SGMA of color and most racial/ethnic groups in the sample. The results demonstrate that subtle and intersectional minority stress is a unique and significant form of minority stress that is a risk factor for depressive symptoms for SGMA of color. Moreover, our findings underscore self-concept mechanisms as targets for prevention and intervention.