A Queer Homiletic Futurity: The Radical Sexuality of James Baldwin
Examining the afterlife of slavery, mainly interrogating the futurity of black sexuality and contemptuous Black queer bodies as possible identities of radical futurism in a queer homiletic. I position this essay within the framework of a futuristic queer homiletic, such that, Black queer identity re...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor and Francis Group
2021
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| In: |
Black theology
Year: 2021, Volume: 19, Issue: 3, Pages: 249-267 |
| Further subjects: | B
Afrofuturism
B black queer B black futurity B James Baldwin B queer homiletic |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Examining the afterlife of slavery, mainly interrogating the futurity of black sexuality and contemptuous Black queer bodies as possible identities of radical futurism in a queer homiletic. I position this essay within the framework of a futuristic queer homiletic, such that, Black queer identity reimagines itself within the plane of Afrofuturism disrupting the continuum of heterosexuality, and Black respectability. The futurity of Black queerness re-turns itself into a living bound subject. I make use of James Baldwin and his gender sexual politics as a Black gay man. Drawing upon his semi-autobiographical essay, “Here Be Dragons,” Baldwin illustrates how he was eliminated from his family, primarily by his step-father, who was disgusted by Baldwin's ugliness and dark skin, and moreover, his effeminate and queer mannerisms. Baldwin, feeling “dumped” by his family, was also displaced, or, “removed” from his black community of Harlem because of his sexuality. He seeks refuge in Greenwich Village, a white community which houses many gay clubs and bars. It is here that Baldwin faces a similar reality of being isolated, neglected, and eliminated for not only his queer identity, but his Black skin and Black identity. Baldwin, in public view, renders as a site of failure in that he is unacknowledged because of his Black queer identity and is rendered, or read as disgust, an 'other.' Thus, he is bounded “out” of society, “out” of sight, and ultimately left searching for a place, a home to call his own. Baldwin reimagines himself, a living subject, bound for life. As such, a futuristic queer homiletic enables Black queerness to the center of Black sexuality and Black identity. | ||
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