By M. Jacqui Alexander
In those meditations, Alexander deftly unites huge, usually contradictory, ancient approaches throughout time and area. She makes a speciality of the criminalization of queer groups in either the U.S. and the Caribbean in ways in which recommended us to reconsider how modernity invents its personal traditions; she juxtaposes the political organizing and realization of girls staff in worldwide factories in Mexico, the Caribbean, and Canada with the urgent want for these within the educational manufacturing unit to coach for social justice; she displays at the limits and screw ups of liberal pluralism; and she or he provides unique and compelling arguments that exhibit how and why transgenerational reminiscence is an vital religious perform inside another way constituted women-of-color groups because it operates as a robust antidote to oppression. during this multifaceted, visionary e-book, Alexander maps the terrain of other histories and gives new sorts of wisdom with which to mould substitute futures.
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Additional info for Pedagogies of Crossing: Meditations on Feminism, Sexual Politics, Memory, and the Sacred
Example text
Parents or guardians, teachers, employers, and medical practitioners are required to report suspected sexual abuse to the police, with a fine of $5,000 for failure to report; (2) Adult male sexual intercourse with another male, and adult female sexual intercourse with another female, are both criminal offenses, with a maximum penalty of twenty years imprisonment; (3) Prostitution is a criminal offense (before the passage of the act it was not); and (4) Anyone with HIV infection who has sex without disclosing their HIV status faces a penalty of five years imprisonment, if convicted.
And domestic violence legislation, ostensibly framed to protect women’s interests, now works to continue primogeniture and to ensure property transfer within a small white upperclass stratum and the more recently constituted black upper-middle class. On “domestic” day (Friday), which is the day that many working-class women appear in the magistrate’s court seeking maintenance for their “natural and legitimate” children, or injunctions against their battering partners, it is not the ownership of property that has brought them there but, at least in part, the lack of it.
Thus, tourism and imperialism become as integral to the natural order as heterosexuality, and are indispensable in state strategies of recolonization. It would seem that at this unstable moment of heteropatriarchy, socializing citizens into heterosexuality through legal mandate and through service in 41 tourism is more urgent for the state than socializing them into selfdetermination, one of the major promises of anticolonial nationalism. In this regard, then, and as a prelude, I would like to locate myself within this narrative.