Have a carnal hermeneutic
From a call for papers on an academic listserv which shall remain nameless:
When considering the flesh as site from which the legibility of citizenship is traced, the body, “by definition, yields to social crafting and force, the body is vulnerable. It is not, however, a mere surface upon which social meanings are inscribed, but that which suffers, enjoys and responds to the exteriority of the world, an exteriority that defines its disposition, its passivity and activity.” With subjectivity that becomes a defiant object of interpretation, queer migrations and global participations in citizenship and refugee statuses evoke destabilization. These subjectivities are *queerly* at times illegible and resulting citizenship(s) precarious as queer identity exceeds, transmutes, or coalesces what we think we know about ourselves or those around us. Here the politics of normative citizenship become compounded by the queer citizenships claimed, or paradoxically *not *claimed. Nonetheless, as a perceived queer subject, one is no less vulnerable to the exposure of criminality and violations of the flesh. Utopically, we, as desiring queer citizens, seek to embrace all our excesses and discover hidden in our archives a mythos and template cautioning that we must live and love well—even in the face of vulnerability and exposure.
This symposium explores the interdisciplinary navigations of queer citizenship, of queer creative spaces, of queer protest and praxis . How is queer citizenship a renegotiation or a normative performance of both time and space? Can we embrace the queer child as the futurity that Kathryn Bond Stockton and Paul Amar suggest? Does this child require the visibility of the queer in the archive? Can the queer child be regarded as the ideal citizen of the world, whose appearance defies the mythos of trickster, nymphet and changeling? How does the contemporary and historical criminalization of the queer and rendering of the *deviant* present a carnal hermeneutic to be recuperated or resisted? What activisms can queer scholarship and subjectivity embrace and require to live well. How can queer bodies be regarded as sites that exceed time and space, as queer cartographies of becoming? How does living well require an erotics of power that requires living from and through, or against, the flesh?
I trust you feel enlightened.