Curriculum Inquiry 43卷4期文章

1. LGBTQ Youth of Color Video Making as Radical Curriculum: A Brother Mourning His Brother and a Theory in the Flesh

Author: Cindy Cruz

Source:Curriculum Inquiry, 2013, 43(4): 441-460

Abstract:This essay examines a video poem curriculum for Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) students of color at a continuation school in Los Angeles, California. In this close reading of a video poem that draws from a larger research project of a community-based learning curriculum, I have found that for LGBTQ students of color whose lives often intersect multiple oppressions, it is in the reflexive pedagogical work of “storying the self” (Goodson, 1998) where they develop a critical consciousness through an interrogation of their own bodies as they confront HIV, survival sex, and violence. The racially queered self/body, particularly in media work, becomes a rich representational tool used to facilitate reflection and praxical thinking about the multiple, often simultaneous experiences of Latino and African American LGBTQ students. It is in this pedagogical space where the urgency and necessity of a radical politic emerges from the analysis of intersection and intermeshment in student experiences, and where a “theory in the flesh” that is derived from youth bodies may literally save your own life.

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2.Queer Youth v. the State of California: Interrogating Legal Discourses on the Rights of Queer Students of Color

Author: Rigoberto Marquez and Ed Brockenbrough

Source:Curriculum Inquiry, 2013, 43(4): 461-482

Abstract:For nearly 2 decades, lawsuits filed on behalf of students who have endured anti-queer bias in schools have resulted in favorable verdicts and settlements for the plaintiffs, thus spurring an increasing number of school districts across the United States to establish antidiscrimination policies and other initiatives to protect students from homophobic harassment. While these legal victories mark an important turn toward creating safe schooling environments for all students, they also reveal an inattention to the intersections of multiple identities and oppressions that can mediate the harassment experienced by queer students. Drawing upon critical scholarship on queers of color, or a queer of color critique, this article interrogates the absence of race in legal discourses on the rights of queer students in California. Through its focus on the intersections of race and sexual orientation, this article considers new forms of knowledge on queer youth of color that not only may inform legal protections on their behalf, but also may shape the efforts of school districts and community stakeholders to improve the educational experiences of queer students of color.

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3.Ladlad and Parrhesiastic Pedagogy: Unfurling LGBT Politics and Education in the Global South

Author: Roland Sintos Coloma

Source:Curriculum Inquiry, 2013, 43(4): 483-511

Abstract:This article examines the political and educational activism of Ladlad, the first lesbian, gay, bisexual, and transgender (LGBT) political party in the Philippines and the only existing LGBT political party in the world. Founded in 2003, Ladlad fielded candidates for the 2010 national election in the Philippines, amidst seemingly insurmountable institutional and societal barriers. Audaciously visionary and fiercely resilient, Ladlad's leaders enacted what can be called “parrhesiastic pedagogy,” a juxtaposition of Michel Foucault's notion of parrhesia and of activism as public pedagogy. Parrhesiastic pedagogy is an oppositional form of teaching by subordinated subjects who assert their freedom to tell truths that challenge hegemonic understandings, in this case regarding non-normative sexual orientations and gender identities. Ladlad utilized the fearless tactics of scandalous behavior, critical preaching, and provocative dialogue not to alter people's opinions, but to grapple with self-reflexive accounts of their contradictions and inconsistencies. Ladlad's politics and practices also offer new ways of conceptualizing queer of color epistemology from the vantage point of LGBTs from the Global South. They provide insights into LGBT civic engagement with dominant institutions like the federal government, organized religion, and mainstream media, and with a general populace that considers LGBTs as immoral, second-class citizens. The article's focus on LGBTs in the Global South serves to caution queer of color scholarship of its potential imperialist slippage if the latter remains embedded within a Global North logic, yet asserts itself as universal and applicable to all racialized and sexual minority others around the world.