Gender and sexual identity formation is an ongoing anthropological conversation in both Middle Eastern studies and urban studies, but the story of gay and lesbian identity in the Middle East is only just beginning to be told. Queer Beirut is the first ethnographic study of queer lives in the Arab Middle East. Drawing on anthropology, urban studies, gender studies, queer studies, and sociocultural theory, Sofian Merabet’s compelling ethnography suggests a critical theory of gender and religious identity formations that will disrupt conventional anthropological premises about the contingent role that society and particular urban spaces have in facilitating the emergence of various subcultures within the city.

From 1995 to 2014, Merabet made a series of ethnographic journeys to Lebanon, during which he interviewed numerous gay men in Beirut. Through their life stories, Merabet crafts moving ethnographic narratives and explores how Lebanese gays inhabit and perform their gender as they formulate their sense of identity. He also examines the notion of “queer space” in Beirut and the role that this city, its class and sectarian structure, its colonial history, and religion have played in these people’s discovery and exploration of their sexualities. In using Beirut as a microcosm for the complexities of homosexual relationships in contemporary Lebanon, Queer Beirut provides a critical standpoint from which to deepen our understandings of gender rights and citizenship in the structuring of social inequality within the larger context of the Middle East.

In Queer Companions Omar Kasmani theorizes saintly intimacy and the construction of queer social relations at Pakistan’s most important site of Sufi pilgrimage. Conjoining queer theory and the anthropology of Islam, Kasmani outlines the felt and enfleshed ways in which saintly affections bind individuals, society, and the state in Pakistan through a public architecture of intimacy. Islamic saints become lovers and queer companions just as a religious universe is made valuable to critical and queer forms of thinking. Focusing on the lives of ascetics known as fakirs in Pakistan, Kasmani shows how the affective bonds with the place’s patron saint, a thirteenth-century antinomian mystic, foster unstraight modes of living in the present. In a national context where religious shrines are entangled in the state’s infrastructures of governance, coming close to saints further entails a drawing near to more-than-official histories and public forms of affect. Through various fakir life stories, Kasmani contends that this intimacy offers a form of queer world making with saints.

The contributors to this volume assert the importance of queer kinship to queer and trans theory and to kinship theory. In a contemporary moment marked by the rising tides of neoliberalism, fascism, xenophobia, and homo- and cis-nationalism, they approach kinship as both a horizon and a source of violence and possibility. The contributors challenge dominant theories of kinship that ignore the devastating impacts of chattel slavery, settler colonialism, and racialized nationalism on the bonds of Black and Indigenous people and people of color. Among other topics, they examine the “blood tie” as the legal marker of kin relations, the everyday experiences and memories of trans mothers and daughters in Istanbul, the outsourcing of reproductive labor in postcolonial India, kinship as a model of governance beyond the liberal state, and the intergenerational effects of the adoption of Indigenous children as a technology of settler colonialism. Queer Kinship pushes the methodological and theoretical underpinnings of queer theory forward while opening up new paths for studying kinship.

Contributors. Aqdas Aftab, Leah Claire Allen, Tyler Bradway, Juliana Demartini Brito, Judith Butler, Dilara Çalışkan, Christopher Chamberlin, Aobo Dong, Brigitte Fielder, Elizabeth Freeman, John S. Garrison, Nat Hurley, Joseph M. Pierce, Mark Rifkin, Poulomi Saha, Kath Weston

A wide-ranging study on the reasons why queer individuals migrate to Europe and the sociopolitical frameworks they navigate. 

Europe is a popular destination for LGBTQ people seeking to escape discrimination and persecution. Yet, while European institutions have done much to promote the legal equality of sexual minorities and a number of states pride themselves on their acceptance of sexual diversity, the image of European tolerance is often quite different from the reality faced by LGBTQ migrants and asylum seekers. Queer Migration and Asylum in Europe brings together scholars from politics, sociology, urban studies, anthropology, and law to analyze how and why queer individuals migrate to Europe, as well as the legal, social, and political frameworks they are forced to navigate in the destination societies. The subjects covered include LGBTQ Latino migrants in queer and diasporic spaces in London; the diasporic consciousness of queer Polish, Russian, and Brazilian migrants in Berlin; the role of the Council of Europe in shaping legal and policy frameworks relating to queer migration and asylum; the challenges facing bisexual asylum seekers; queer asylum and homonationalism in the Netherlands; and the role of space, faith, and LGBTQ organizations in Germany, Italy, the UK, and France in supporting queer asylum seekers.
 

Examines forms of intimate citizenship that have emerged in relation to growing anti-homosexual violence in Kenya.
 
Campaigns calling on police and citizens to purge their countries of homosexuality have taken hold across the world. But the “homosexual threat” they claim to be addressing is not always easy to identify. To make that threat visible, leaders, media, and civil society groups have deployed certain objects as signifiers of queerness. In Kenya, for example, bead necklaces, plastics, and even diapers have come to represent the danger posed by homosexual behavior to an essentially “virile” construction of national masculinity.
 
In Queer Objects tothe Rescue, George Paul Meiu explores objects that have played an important and surprising role in both state-led and popular attempts to rid Kenya of various imagined threats to intimate life. Meiu shows that their use in the political imaginary has been crucial to representing the homosexual body as a societal threat and as a target of outrage, violence, and exclusion, while also crystallizing anxieties over wider political and economic instability. To effectively understand and critique homophobia, Meiu suggests, we must take these objects seriously and recognize them as potential sources for new forms of citizenship, intimacy, resistance, and belonging.

Throughout this introductory text, progress, decline, and redemption constitute a systematic framework for examining the central terms of Catholic theology, as well as key notions in Lonergan's theology. The book provides a firm foundation for students of Lonergan as well as anyone interested in understanding Catholic theology and applying it to ministry, education, and other fields.

Fifty years ago, a troop of Japanese macaques was observed washing sandy sweet potatoes in a stream, sending ripples through the fields of ethology, comparative psychology, and cultural anthropology. The issue of animal culture has been hotly debated ever since. Now Kevin Laland and Bennett Galef have gathered key voices in the often rancorous debate to summarize the views along the continuum from “Culture? Of course!” to “Culture? Of course not!” The result is essential reading for anyone interested in the validity of animal culture, and what it might say about our own.

The extent of human impact on world environments is undeniable. At scales ranging from local to global, investigations continue to demonstrate that the ecosystems to which we currently belong are structured by human behavior. Catastrophic events such as war, disaster, disease, or economic decay have, at various times throughout history, led to the human abandonment of particular environments. What happens to a human-structured environment when the manner in which people use it abruptly changes? In Questioning Rebound, authors Emily Lena Jones and Jacob L. Fisher explore the archaeological record of the Americas during the period immediately following European contact, a time when the human footprint on the land abruptly shifted. During this era of disease-driven mortality, genocide, incarceration, and forced labor of Indigenous peoples, American landscapes changed in fundamental ways, producing short-lived ecosystems that later became the basis of myths regarding the natural state of environments across the Americas.

Questioning Rebound explores the record and the causes of environmental change during the period following European contact, featuring case studies throughout the Americas. While both the record for and the apparent causes of the changes in the human footprint vary, the record of post- contact environmental change consistently reflects the impacts of past social upheaval.

Since the arrival of the Spanish in the sixteenth century, the Maya population of Guatemala has been forced to adapt to extraordinary challenges. Under colonial rule, the Indians had to adapt enough to satisfy the Spanish while resisting those changes not necessary for survival, applying their understanding of the world to the realities they confronted daily. Despite the major changes wrought in their way of life by centuries of submission, the Maya have managed to regenerate, and thus maintain, their self-identity.

Among the major challenges they have faced has been the imposition of outside religions. Quiché Rebelde examines what happened when Acción Católica came into the Guatemalan municipio of San Antonio Ilotenango, Quiché, to convert its inhabitants.

Ricardo Falla, a Guatemalan Jesuit priest and anthropologist, analyzes the movement's origins and why some people became part of it while others resisted. He shows how religion was used as another tool to readapt to the changing environment—natural, economic, political, and social. His work is the first major empirical study of how change occurred in a Maya community with no serious loss of Maya identity—and how the process of conversion is related to more general processes of cultural change that actually strengthen ethnic identity.