Coined in the early 1990s to describe a burgeoning film movement, “New Queer Cinema” has turned the attention of film theorists, students, and audiences to the proliferation of intelligent, stylish, and daring work by lesbian and gay filmmakers within independent cinema and to the infiltration of “queer” images and themes into the mainstream. Why did this shift take place? Was it political gains, cultural momentum, or market forces that energized the evolution and transformation of this cinematic genre?

New Queer Cinema: A Critical Reader provides a definitive and highly readable guide to the development of this important and controversial film movement. The volume is divided into four sections: defining “new queer cinema,” assessing its filmmakers, examining geographic and national differences, and theorizing spectatorship. Chapters address the work of pivotal directors (such as Todd Haynes and Gregg Araki) and salient films (including Paris is Burning and Boys Don’t Cry), as well as unconventional and non-Anglo-American work (experimental filmmaking and third world cinema).

With a critical eye to its uneasy relationship to the mainstream, New Queer Cinema explores the aesthetic, sociocultural, political, and, necessarily, commercial investments of the movement. It is the first full-length study of recent developments in queer cinema that combines indispensable discussions of central issues with exciting new work by key writers.

Since the early 2000s, the phenomenon of the “down low”—black men who have sex with men as well as women and do not identify as gay, queer, or bisexual—has exploded in news media and popular culture, from the Oprah Winfrey Show to R & B singer R. Kelly’s hip hopera Trapped in the Closet. Most down-low stories are morality tales in which black men are either predators who risk infecting their unsuspecting female partners with HIV or victims of a pathological black culture that repudiates openly gay identities. In both cases, down-low narratives depict black men as sexually dangerous, duplicitous, promiscuous, and contaminated.

In Nobody Is Supposed to Know, C. Riley Snorton traces the emergence and circulation of the down low in contemporary media and popular culture to show how these portrayals reinforce troubling perceptions of black sexuality. Reworking Eve Sedgwick’s notion of the “glass closet,” Snorton advances a new theory of such representations in which black sexuality is marked by hypervisibility and confinement, spectacle and speculation. Through close readings of news, music, movies, television, and gossip blogs, Nobody Is Supposed to Know explores the contemporary genealogy, meaning, and functions of the down low.

Snorton examines how the down low links blackness and queerness in the popular imagination and how the down low is just one example of how media and popular culture surveil and police black sexuality. Looking at figures such as Ma Rainey, Bishop Eddie L. Long, J. L. King, and Will Smith, he ultimately contends that down-low narratives reveal the limits of current understandings of black sexuality.