By Andrew Tucker

Combining present thought and unique fieldwork, Queer Visibilities explores the space among liberal South African legislations and the truth for teams of queer males dwelling in Cape city.

  • Explores the interface among queer sexuality, race, and concrete area to teach hyperlinks among teams of queer menContent:
    Chapter 1 Queer Visibilities in Cape city (pages 1–34):
    Chapter 2 Legacies and Visibilities between White Queer males (pages 35–66):
    Chapter three colored Visibilities and the Raced Nature of Heteronormative area (pages 67–100):
    Chapter four tips on how to be a Queer Xhosa guy within the Cape city Townships (pages 101–136):
    Chapter five Social Invisibilities (pages 137–159):
    Chapter 6 Political Invisibilities (and Visibilities) (pages 160–186):
    Chapter 7 the prices of Invisibility (pages 187–205):

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Additional resources for Queer Visibilities: Space, Identity and Interaction in Cape Town

Example text

The unique methods deployed by both organisations over the past few years point towards broader solidarity and self-reflexivity among queer groups in service provision and Pride events than would appear to be the case socially in the gay village. Yet while recent successes are indeed very encouraging, especially in light of the social isolation experienced just two decades previously, there are still distinct problems. The last part of this chapter therefore explores the issues faced by queer groups during the same-sex marriage debate – a debate that neatly epitomises many of the themes that run throughout this book.

All this work points to a complex set of intersections between the identities of queer men and women. In South Africa as elsewhere, such intersections remain strongly regulated through perceptions of patriarchy (Nast 2002). As described above, I did not have the time or opportunity to do justice to this topic and hope that others can take up this important issue. There have indeed been some very intriguing and exciting developments within both queer and feminist scholarly work on women in South Africa (see Beffon 1995; Dirsuweit 1999; McClintock 1990; McEwan 2000 and 2005; Muthien 2005; Sam 1995; Swarr and Nagar 2003; Vimbela and Olivier 1995).

And as described in Chapter 1, global cultural flows do not simply generate carbon copies of queer identities in new locations. While Cape Town has indeed been successful at appropriating what men who live there themselves see as a particular element of a queer culture initially formed in certain Western spaces, such an appropriation will still only always be selective. ) Local cultures and ideas will be affected by globalisation in different ways (Binnie 2004). Beneath the relaxed façade of VISIBILITIES AMONG WHITE QUEER MEN 39 the gay village, white queer men in Cape Town continue to be defined by a history conditioned by apartheid.

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