![]() In this way, throwing shade as a part of a larger “fierce literacy” talks back to literacy normativity and speaks to Black queer people’s relationships with one another, with language, and with the larger culture. The numbers have increased exponentially each year, reaching roughly 5,000 people by 2010. ![]() About 30 people took part in the first Gay Pride Istanbul. These narratives provide situated examples of throwing shade while foregrounding the subjectivities or backstories that give throwing shade traction. LGBT pride parade on May 29, 2012, stiklal Avenue, Istanbul. A main finding of this research was that participants typically relied on narrative to illustrate how shade was thrown in fact, narrative is a necessary component of catching shade. In this multimedia article, the social space I focus on is Washington, DC, Black Gay Pride 2013, where I discussed shade and shade narratives with seven men and one transgender woman. A notable example is Eric Pritchard’s discussion of “literacy normativity” and the multilayered ways in which Black queer literacies function(Darnell). Black queer literacies, throwing shade, queer, Black feminism, popular culture, signifying, snapping, embodied literacies, literacy narratives Abstractĭespite significant work on literacy as a situated practice (Brandt Street Gee), in the African American community (Banks Richardson Young) and in the LGBT community (Alexander Alexander and Rhodes), only recently have scholars looked at literacy at the intersection of Black and LGBT people.
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