Whether engaged in same-sex desire or gender nonconformity, black queer individuals live with being perceived as a threat while simultaneously being subjected to the threat of physical, psychological, and socioeconomical injury. Attending to and challenging threats has become a defining element in queer black artists’ work throughout the black diaspora. GerShun Avilez analyzes the work of diasporic artists who, denied government protections, have used art to create spaces for justice. He first focuses on how the state seeks to inhibit the movement of black queer bodies through public spaces, whether on the street or across borders. From there, he pivots to institutional spaces—specifically prisons and hospitals—and the ways such places seek to expose queer bodies in order to control them. Throughout, he reveals how desire and art open routes to black queer freedom when policy, the law, racism, and homophobia threaten physical safety, civil rights, and social mobility.

In Circuits of the Sacred Carlos Ulises Decena examines transnational black Latinx Caribbean immigrant queer life and spirit. Decena models what he calls a faggotology—the erotic in the divine as found in the disreputable and the excessive—as foundational to queer black critical and expressive praxis of the future. Drawing on theoretical analysis, memoir, creative writing, and ethnography of Santería/Lucumí in Santo Domingo, Havana, and New Jersey, Decena moves between languages, locations, pronouns, and genres to map the itineraries of blackness as a “circuit,” a multipronged and multisensorial field. A feminist pilgrimage and extended conversation with the dead, Decena’s study is a provocative work that transforms the academic monograph into a gathering of stories, theoretical innovation, and expressive praxis to channel voices, ancestors, deities, theorists, artists, and spirits from the vantage point of radical feminism and queer-of-color thinking.

In There’s a Disco Ball Between Us, Jafari S. Allen offers a sweeping and lively ethnographic and intellectual history of what he calls “Black gay habits of mind.” In conversational and lyrical language, Allen locates this sensibility as it emerged from radical Black lesbian activism and writing during the long 1980s. He traverses multiple temporalities and locations, drawing on research and fieldwork conducted across the globe, from Nairobi, London, and Paris to Toronto, Miami, and Trinidad and Tobago. In these locations and archives, Allen traces the genealogies of Black gay politics and cultures in the visual art, poetry, film, Black feminist theory, historiography, and activism of thinkers and artists such as Audre Lorde, Marsha P. Johnson, Essex Hemphill, Colin Robinson, Marlon Riggs, Pat Parker, and Joseph Beam. Throughout, Allen renarrates Black queer history while cultivating a Black gay method of thinking and writing. In so doing, he speaks to the urgent contemporary struggles for social justice while calling on Black studies to pursue scholarship, art, and policy derived from the lived experience and fantasies of Black people throughout the world.