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2.9: Footnotes

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    1. M. Rifkin, When Did Indians Become Straight? Kinship, the History of Sexuality, and Native Sovereignty (Oxford: Oxford University Press, 2011). ↵
    2. C. Finley, “Decolonizing the Queer Native Body (and Recovering the Native Bull-Dyke): Bringing ‘Sexy Back’ and Out of Native Studies’ Closet,” in Queer Indigenous Studies: Critical Interventions in Theory, Politics, and Literature, ed. Q.-L. Driskill, C. Finley, B. J. Gilley, and S. L. Morgensen (Tucson: University of Arizona Press, 2011), 31–42. ↵
    3. E. Carpenter. Intermediate Types among Primitive Folk (New York: Mitchell Kennerley, 1914). ↵
    4. E. Newton, Mother Camp: Female Impersonators in America (Upper Saddle River, NJ: Prentice Hall, 1972). ↵
    5. E. Blackwood, The Many Faces of Homosexuality: Anthropological Approaches to Homosexual Behavior (London: Routledge, 1986). ↵
    6. S. L. Morgensen, “Theorising Gender, Sexuality, and Settler Colonialism: An Introduction,” Settler Colonial Studies 2, no. 2 (2012): 2–22. ↵
    7. For two-spirit Zuni peoples, see W. Roscoe, The Zuni Man-Woman (Albuquerque: University of New Mexico Press, 1991); for development of two-spirit activism in North America, see S-E. Jacobs, W. Thomas, and S. Lang, eds., Two-Spirit People: Native American Gender Identity, Sexuality, and Spirituality (Urbana: University of Illinois Press, 1997). ↵
    8. Q-L. Driskill, C. Finley, B. J. Gilley, and S. L. Morgensen, eds., Queer Indigenous Studies: Critical Interventions in Theory, Politics, and Literature (Tucson: University of Arizona Press, 2011). ↵
    9. H. Abelove, “Some Speculations on the History of Sexual Intercourse during the Long Eighteenth Century in England,” Genders, no. 6 (1989): 125–130, https://www.utexaspressjournals.org/doi/abs/10.5555/gen.1989.6.125; John D’Emilio, “Capitalism and Gay Identity,” in The Lesbian and Gay Studies Reader, ed. H. Abelove, M. A. Barale, and D. M. Halperin (New York: Routledge, 1993), 467–476. ↵
    10. C. Aspin, “Exploring Takatapui Identity Within the Maori Community: Implications for Health and Well-Being,” in Driskill et al., Queer Indigenous Studies. ↵
    11. See, e.g., R. Trexler, “Making the American Berdache: Choice or Constraint?,” Journal of Social History 35, no. 3 (2011): 613–636. ↵
    12. Roscoe, Zuni Man-Woman. ↵
    13. J. Briggs, “Eskimo Women: Makers of Men,” in Many Sisters: Women in Cross-Cultural Perspective, ed. C. Matthiasson (New York: Free Press, 1974), 271; J. Briggs, “Expecting the Unexpected: Canadian Inuit Training for an Experimental Lifestyle,” Ethos 19 (1991): 266; J. Robert-Lamblin, “Ammassalik, East Greenland: End or Persistance of an Isolate? Anthropological and Demographic Study on Change,” Meddelelser om Gronland, Man and Society (Museum Tusculanum Press, 1986), 42. Saladin d’Anglure found the same percentages in his area, see B. Saladin d’Anglure, “Du foetus au chamane: la construction d’un ‘troisieme sexe’ inuit,” Etudes Inuit 10 (1986): 68. ↵
    14. D. Kulick, Travesti: Sex, Gender, and Culture among Brazilian Transgendered Prostitutes (Chicago: University of Chicago Press, 1998). ↵
    15. J. Fernández, Cuerpos Desobedientes: Travestismo e Identitad de Genero [Disobedient bodies: cross-dressing and gender identity] (Barcelona, Spain: Edhasa, 2004). ↵
    16. R. Talwar, The Third Sex and Human Rights (New Delhi, India: Gyan, 1999); Dayanita Singh, Myself Mona Ahmed (Zürich, Switzerland: Scalo Verlag, 2001). ↵
    17. M. Manalansan, Global Divas: Filipino Gay Men in the Diaspora (Durham, NC: Duke University Press, 2003). ↵
    18. E. Blackwood, “Tombois in West Sumatra: Constructing Masculinity and Erotic Desire,” Cultural Anthropology 13, no. 4 (1998): 491–521. ↵
    19. R. Totman, The Third Sex: Kathoey—Thailand’s Ladyboys (London: Souvenir Press, 2004). ↵
    20. N. Bartlett and P. Vasey, “A Retrospective Study of Childhood Gender-Atypical Behavior in Samoan Fa’afafine,” Archives of Sexual Behavior 35, no. 6 (2006): 659–666. ↵
    21. D. T. McMullin, “Fa’afafine Notes: On Tagaloa, Jesus, and Nafanua,” Amerasia Journal 37, no. 3 (2011): 114–131. ↵
    22. McMullin, “Fa’afafine Notes.” ↵
    23. For an example of conflation, see J. M. Mageo, Theorizing Self in Samoa: Emotions, Genders, and Sexualities (Ann Arbor: University of Michigan Press, 1998). ↵
    24. R. P. Gaudio, Allah Made Us: Sexual Outlaws in an Islamic African City (West Sussex, UK: Wiley-Blackwell, 2009). ↵
    25. R. Smith Oboler, “Is the Female Husband a Man? Woman/Woman Marriage among the Nandi of Kenya,” Ethnology 19, no. 1 (1980): 69–88. ↵
    26. R. Morgan and S. Wieringa, Tommy Boys, Lesbian Men, and Ancestral Wives: Female Same-Sex Practices in Africa (Johannesburg, South Africa: Jacana Press, 2005); Gay and Lesbian Coalition of Kenya, “Research on the Lived Experiences of Lesbian, Bisexual and Queer Women in Kenya,” 2016, https://www.icop.or.ke/wp-content/uploads/2016/10/Research-on-the-lived-experiences-of-LBQ-women-in-Kenya.pdf. ↵
    27. I. Amadiume, Male Daughters, Female Husbands: Gender and Sex in an African Society (London: Zed Press, 1987); Kenneth Chukwuemeka Nwoko, “Female Husbands in Igbo Land: Southeast Nigeria,” Journal of Pan African Studies 5, no. 1 (2012): 6982. ↵
    28. S. Dankwa, “The One Who First Says ‘I Love You’: Love, Seniority, and Relational Gender in Postcolonial Ghana,” in Sexual Diversity in Africa: Politics, Theory, and Citizenship, ed. S. N. Nyeck and M. Epprecht (Montreal, Canada: McGill-Queens University Press, 2013), 170–187; Zanele Muholi, “Thinking through Lesbian Rape,” Agenda: Empowering Women for Gender Equity 18, no. 61 (2004): 116–125, https://www.jstor.org/stable/4066614. ↵
    29. S. O. Dankwa, Knowing Women: Same Sex Intimacy, Gender, and Identity in Postcolonial Ghana (Cambridge: Cambridge University Press, 2021). ↵
    30. A. della Ragione, “I Femminielli” [in Italian], accessed March 17, 2022, http://www.guidecampania.com/dellaragione/articolo3/articolo.htm#99. ↵
    31. R. Norton, Mother Clap’s Molly House: The Gay Subculture in England, 1700–1830 (Farnham, Surrey, UK: Heretic Books, 1992). ↵
    32. M. Foucault, The History of Sexuality, vol. 1, An Introduction (New York: Vintage Books, 1978). ↵
    33. The profile, slightly edited, is from the website Africa Is a Country, https://africasacountry.com/2020/01/queering-pan-africanism. ↵
    34. A. Jjuuko, “The Protection and Promotion of LGBTI Rights in the African Regional Human Rights System: Opportunities and Challenges,” in Protecting the Human Rights of Sexual Minorities in Contemporary Africa, ed. Sylvie Namwase and Adrian Jjuuko (Pretoria: Pretoria University Law Press, 2017), https://www.pulp.up.ac.za/latest-publications/179-protecting-the-human-rights-of-sexual-minorities-in-contemporary-africa. ↵
    35. “African LGBTI Manifesto/Declaration,” Black Looks, posted by Sokari, May 17, 2011, http://blacklooks.org/2011/05/african-lgbti-manifestodeclaration/. The manifesto is also printed in Sokari Ekine and Hakima Abbas, eds., Queer African Reader (Nairobi: Fahamu Books, an imprint of Pambazuka Press, 2013), 52–53 ↵
    36. Ekine and Abbas, Queer African Reader. ↵
    37. B. Wainaina, “Conversations with Baba,” TEDxEuston talk, https://www.youtube.com/watch?v=z5uAoBu9Epg&t=605s. ↵
    38. Art Attack, “Same Love (remix),” https://www.youtube.com/watch?v=8EataOQvPII. ↵
    39. H. Adi, Pan-Africanism: A History (London: Bloomsbury, 2018). ↵
    40. M. Garvey, The Philosophy and Opinions of Marcus Garvey, Or, Africa for the Africans, comp. Amy Jacques Garvey (1923, 1925; repr., Dover, MA: Majority Press, 1986). ↵
    41. B. Wainaina, “That name Baldwin, is black, African, ours,” Twitter, March 9, 2014, 6:42 p.m., https://twitter.com/BinyavangaW/status/442792599582035968; Binyavanga Wainaina, “The Baldwin who was a ‘gay icon of freedom,’” Twitter, March 25, 2014, 9:44 p.m., https://twitter.com/BinyavangaW/status/448636702379491329; Binyavanga Wainaina, “James Baldwin wrote new scriptures,” Twitter, February 6, 2014, 7:48 p.m., https://twitter.com/BinyavangaW/status/431590250788294656; “George Bush’s pastor has had more influence on the,” Twitter, January 24, 2014, 10:55 a.m., https://twitter.com/BinyavangaW/status/426745152778944512; Binyavanga Wainaina, “The Jesus of James Baldwin and Martin Luther King is a dead man in Africa,” Twitter, May 4, 2015, 3:13 a.m., https://twitter.com/BinyavangaW/status/595124119127097344. ↵

    This page titled 2.9: Footnotes is shared under a CC BY 4.0 license and was authored, remixed, and/or curated by Has Arakelyan.