Drawing on over a decade of ethnographic fieldwork in northwest China, Casey James Miller offers a novel, compelling, and intimately personal perspective on Chinese queer culture and activism. In Inside the Queer Culture and Activism in Northwest China , Miller tells the stories of two courageous and dedicated groups of queer activists in the city of Xi’ a grassroots gay men’s HIV/AIDS organization called Tong’ai and a lesbian women’s group named UNITE. Taking inspiration from “the circle,” a term used to imagine local, national, and global queer communities, Miller shows how everyday people in northwest China are taking part in queer culture and activism while also striving to lead traditionally moral lives in a rapidly changing society. The queer stories in this book broaden our understandings of gender and sexuality in contemporary China and show how taking global queer diversity seriously requires us to de-center Western cultural values, historical experiences, and theoretical perspectives.

Japan presents a unique context for conducting queer studies. Unlike Europe, North America, and other regions of the world, it is said to lack homophobia due to the absence of Christianity as moral foundation. Furthermore, the situation of LGBTQ+ people has changed rapidly over the past ten years, as the Tokyo Olympics provided another impulse for discussions about sexual minority rights. As a result, recent surveys show a dramatic increase in the acceptance of same-sex marriage. However, Japan is the only G7 country that does not recognize same-sex partnerships and sexual minorities are not legally protected from discrimination. This is due to deeply rooted traditional and religiously tainted family values, represented and perpetuated by post-war Japan’s deeply conservative political establishment. While LGBTQ+ issues in Japan have received scholarly attention since the 1990s, there is little scholarship in English on developments after 2000, let alone in the form of anthologies. This volume will bridge this gap by shedding light on political and cultural representations of and by sexual minorities in Japan after 2000, making, thus, available in English a completely novel perspective on LGBTQ+ issues in Japan and East Asia.

【基本資料】
* 書名：酷兒．情感．政治——海澀愛文選
* 著者：海澀愛（Heather Love）
* 編者：劉人鵬、宋玉雯、鄭聖勳、蔡孟哲
* 頁數：360頁
* 尺寸：17*19.8cm
* 定價：350元
* 出版日期：2012年12月17日
【本書介紹】
酷兒，污名，爛情感，殘缺壞主體
本書分為兩個部分。第一部分「倒退的政治」選編酷兒學者海澀愛近期關於情感與酷兒論述的六篇作品：檢視主流婚姻-家庭連續體的強迫幸福論述，以與時俱變不了的「老處女」挑戰女性主義進步史觀，置疑已在泛道德傾向裡僵斃死去的「他者論述」，思辨文學閱讀向來標舉的「細讀」與人文主義詮釋框架的問題性。第二部分「Feeling Bad in 2010」則紀錄了海澀愛訪台期間與台灣學界及運動界所進行的三場精彩對話，內容觸及酷兒的文化政治、殘障污名與性污名等情感政治的重要研究場域。
「你會很討厭自己的壞掉被同情嗎？」
在本書中，海澀愛關注「悲傷的系列」、「寂寞的人們」、「被輕賤的隊伍」，分析讓人裹足不前的悲傷與寂寞的社會性意義，對人道主義式的悲憫作出重重一擊。「流動」從來就不是自由自在人人平等的，正如人從來就不生而平等，所謂的邊緣他者，面對的是日日夜夜情感與身體「實實在在」的顛沛流離——會髒、會臭，會死，無從詩意化也無法輕易寄寓批判向上流動。我們所面對的，也不僅是暴力形式的驅除他者，人道／人文主義裡溫情脈脈的感同身受，溫馨同情悲憫，是更難覺察更為高明的收編。
讓我們一起下流
論述與情感都是有階序性的，憂傷、沮喪、妒恨是必須克服的負面情緒，憤怒不好，至少有助於凝聚行動，而倒退主體（源於生存處境裡處處的痛楚與難堪）的孤單與孤立感，則給力不了。海澀愛不在於擁抱孤單以肯定「不運動」的正當性，而是試圖面對運動和運動不了都存在著的「運動傷害」，看清拯救孤單與浪漫化孤單，其實是現代欲望的一體兩面。作為現代的負面性而存在的酷兒、污名、爛情感、殘缺壞主體，迫使我們必須看見，「進步」論述向上流動的欲望，如何分化我們／他們，如何讓個人的內在分裂，製造出鬱卒不前、壓根兒不渴望或根本無望於「進步」的不夠格他者。
夢十夜｜宋玉雯
作者與譯者簡介
附錄：「Feeling Bad in 2010： 酷兒 情感 政治 國際論壇」會議說明暨議程
【訂購資訊】
聯灃書報社總經銷
地址：10349台北市重慶北路一段83巷43號1樓
電話：02-2556-9711／傳真：02-2556-0649
在各大書店均可購得，如誠品、金石堂、三民書局、政大書城、聯經等書店，以及博客來、遠流博識網、新絲路等網路書店。

《断袖文编：中国古代同性恋史料集（套装共3册）》共分六卷，分别为先秦时期、秦汉时期、三国两晋南北朝时期、隋唐五代宋元时期、明代、清代。另设附卷，主要收录民国期间成书的文献。明清两代细分为明代前中期、明代后期、清代前期、清代中期、清代后期。同一时期之内的文献主要是按成书时间排，同时兼顾内容分类，某些文献在排序上存在跨朝代的情况。《断袖文编：中国古代同性恋史料集（套装共3册）》对重点、难点资料会总结其主旨、揭示其价值，对于字词、人物、出处等方面的关键性难点会做注释，而对于不同文献中的相关资料则会做适当的参见。

In Screening Queer Memory , Anamarija Horvat examines how LGBTQ history has been represented on-screen, and interrogates the specificity of queer memory. She poses several How are the pasts of LGBTQ people and communities visualised and commemorated on screen? How do these representations comment on the influence of film and television on the construction of queer memory? How do they present the passage of memory from one generation of LGBTQ people to another? Finally, which narratives of the queer past, particularly of the activist past, are being commemorated, and which obscured? Horvat exemplifies how contemporary British and American cinema and television have commented on the specificity of queer memory - how they have reflected aspects of its construction, as well as participated in its creation. In doing so, she adds to an under-examined area of queer film and television research which has privileged concepts of nostalgia, history, temporality and the archive over memory. Films and television shows explored include Cheryl Dunye’s The Watermelon Woman (1996), Todd Haynes’ Velvet Goldmine (1998), Joey Soloway’s Transparent (2014-2019), Matthew Warchus’ Pride (2014) and Tom Rob Smith’s London Spy (2015).

This book examines the role of hook-up apps in the lives of gay, bi, trans, and queer immigrants and refugees, and how the online culture of these platforms promotes belonging or exclusion. Within the context of the so-called European refugee crisis, this research focuses on the experiences of immigrants from especially Muslim-majority countries to the greater Copenhagen area, a region known for both its progressive ideologies and its anti-immigrant practices. Grindr and similar platforms connect newcomers with not only dates and sex, but also friends, roommates and other logistical contacts. But these socio-sexual platforms also become spaces of racialization and othering. Weaving together analyses of real Grindr profile texts, immigrant narratives, political rhetoric, and popular media, Immigrants on Grindr provides an in-depth look at the complex interplay between online and offline cultures, and between technology and society.

一部探索明清時代中國男同性戀歷史的漢學研究巨作
《風流浪子的男友》深入研究晚明至清末三百年間的中國文學，揭示中華帝國晚期的男同性戀和同性戀關係複雜而迷人的歷史。魏濁安特別借鑑經常被忽視的豔情小說作品，就同性之愛與慾對中國男性氣質演變的重要性進行了坦率的探索。
藉由扎實的解讀與詮釋，魏濁安確定了一些在這類文本中反覆出現的角色——例如放蕩的學者、俠士英雄和好色的僧侶——並闡明了一系列關鍵問題，包括規範男性之間性行為的社會和法律界限、男性賣淫的興起與男性美的審美觀。以這些材料為基礎，《風流浪子的男友》呈現了中國男同性戀觀念變化的歷史輪廓，以及同性慾望在其文化中所扮演的重要角色。
名家推薦
丁乃非（國立中央大學英文系教授，性╱別研究室成員）
王德威（中央研究院院士）
紀大偉（國立政治大學台灣文學研究所副教授）
盛浩偉（作家）
許維賢（新加坡南洋理工大學中文系專任副教授）
陳佩甄（國立政治大學台灣文學研究所助理教授）
——共同推薦（依姓名筆畫排序）
魏濁安《風流浪子的男友》的帝國晚期研究對象與魯迅《中國小說史略‧清之狹邪小說》內容多重合。人類學視同性戀（無論男同、女同）只是「性態」之一種，研究性態取向的「南向之風（書中取材於江南的小說、戲曲的男同題材，尤其著重於福建）／男風」是嚴肅正經的學術範疇，它把傳統視為「邪」的文化內容轉化為「正」。這書的譯本出版，是文化幸事。——專文推薦╱呂文翠（國立中央大學中國文學系教授）
本書描寫中國古典同性戀史及其文學書寫的種種面向，叩問慾望，情色，性別，倫理，法律的界限，論述翔實，取樣多元，極具參考思辨價值。——王德威（哈佛大學講座教授，中研院院士）
本書相當全面和細緻地聚焦探討明清的男色文本與男性氣質之間的多重關係和互動，從友愛到情愛、從男色到羅曼史、從朋友到情夫、從同性社交到男旦，透過辨識、勾勒和比較中國豔情小說中的武俠、才子和風流浪子等人的歷史演化，輔之於明清筆記那些關於男色和風月場所介於虛實之間的記載和辯證，本書頗有見地重構了中華帝國晚期的男色文化想像。全書旁徵博引、考證細膩、見解獨特，堪稱國際漢學在性╱別研究領域的必讀巨作之一。——許維賢（新加坡南洋理工大學中文系專任副教授）
「同性戀」作為一種「身分認同」或「知識主體」是二十世紀以來逐漸辨明的研究立場。而在東亞社會，「男色」、「男風」早於「同性戀」概念存在於大量古典文籍中，但由「男色」過渡到「同性戀（愛）」之前的大量史料一直尚未有還原時代情境的分析解釋。此書將晚明至清代存在男男情慾關係，與晚期帝國的男性氣質建構等主題聯繫，透過系統性梳理約三百年（1550～1850）的史料，作者提出這段時期的男性氣質建構直接影響了人們對於男男情慾關係的接受，據此主張「男男同性情慾」並非如現代社會中的「邊緣」存在，而是對於帝國的慾望想像起了核心作用，是十分具有洞見與說服力的研究成果。——陳佩甄（國立政治大學台灣文學研究所助理教授）

“垮掉的一代”精神教父，《裸体午餐》作者最隐秘自我的暴露。
讲述同性恋经历半自传体小说，《酷儿》+《瘾君子》+《裸体午餐》=完整的威廉•巴勒斯。
巴勒斯研究专家奥利弗•哈里斯作导读，揭示小说背后的惨痛真相。
名人推荐
它是一本彻头彻尾个人化的作品，但其间又闪烁着星星点点的政治性，它看似是一部写实主义的叙事作品，却包含着最为大胆奔放的想象，文中所取的素材基调是如此的不确定，以至于读者不知道是应该大声狂笑还是痛苦地哭号。这部天才的古怪之作，它既揭露出了一些不为人知的世间真相，同时又以神秘感充斥通篇文字，它是早期巴勒斯抛开心中的那个结，写下他不愿透露给世人的故事的自传体著作，描写了一个他埋藏了三十年的秘密。它既是一部让人沮丧的糟糕活儿，同时又预示着某些东西即将来临——可以说，《酷儿》是《裸体午餐》这部让人反胃的伟大作品的前奏，是一道开胃菜。
——奥利弗•哈里斯
我瞥了一眼《酷儿》的手稿，感觉我没办法读它。我的过去是一条被投了毒的河，而我很幸运地从那条河里逃脱了出来，于是几年过去之后，读起来都会让我感到恐惧而痛心的，那些于我而言简直是种威胁的记忆，我当然更不愿意去写下来。每一个字眼，每一个动作，都让我觉得毛骨悚然地难受。
——威廉•巴勒斯

What is at stake in male homo/heterosexual definition? Through readings of Melville, Nietzsche, Wilde, James and Proust, the author argues that the vexed imperatives to specify straight and gay identities have become central to every important form of knowledge of the 20th century.

This very timely, well-written and insightful exploration of gay identity and queer activism in the People’s Republic of China today is more than a study of ‘queer China’ through the lens of male homosexuality; it also examines identity, power and governmentality in contemporary China, as shaped by China’s historical conditions and contemporary situations. This book offers in-depth analysis of recent queer history and contemporary cultural texts, including the processes by which queer theory and activism was introduced and received in the PRC, the transformation of Shanghai’s queer spaces, leading queer filmmaker Cui Zi’en life and works, and personal diaries written by gay men receiving conversion therapies. It also presents rich ethnographic data gained from fieldwork conducted in Beijing, Shanghai and Guangzhou's urban gay communities and documents queer public cultural events such as the Shanghai LGBT Pride, the Beijing Queer Film Festival, the China Queer Film Festival Tour, as well as a clash between cruising gay men and the police over the use of public space in the People’s Park, Guangzhou.

This book offers a queer Marxist analysis of sexual identity and social movements in contemporary China, where ideological negotiations between socialism and neoliberalism are constantly played out in the formation of public cultures and intimate spheres. In doing so, it critically assesses the role of Marxism and China's socialist legacies in shaping sexual identity, queer popular culture and political activism. Although the first of its kind from a cultural studies perspective, this interdisciplinary study speaks to scholars working in disparate fields including anthropology, sociology, media studies, film studies, political theory, and Asian Studies.

Why some straight men have sex with other men

Why do some straight men in rural America have sex with other men? In Still Straight , Tony Silva convincingly argues that these men--many of whom enjoy hunting, fishing, and shooting guns--are not gay, bisexual, or "just experimenting." As he shows, these men can enjoy a range of relationships with other men, from hookups to sexual friendships to secretive loving partnerships, all while strongly identifying with straight culture.

Drawing on riveting interviews with straight white men who live in rural America, Silva explores the fascinating, and unexpected, disconnect between sexual behavior and identity. Some use sex with men to bond with other men in an acceptably masculine way; some are not particularly attracted to men, but are wary of emotional attachment with women; and others view sex with men--as opposed to women--as a more acceptable form of extramarital sexual behavior.

Taking us inside the lives of straight white men who have sex with other men, Still Straight shows us that heterosexuality in rural America is not always, in fact, what it seems.

In this tour de force of historical and literary research, Fone, an acclaimed expert on gay and lesbian history and professor emeritus at the City University of New York, chronicles the evolution of homophobia through the centuries. Delving into literary sources as diverse as Greek philosophy, Elizabethan poetry, the Bible, and the Victorian novel, as well as historical texts and propaganda ranging from the French Revolution to the Moral Majority to the transcripts of current TV talk shows, Fone reveals how and why same-sex desire has long been the object of legal, social, religious, and political persecution.

Queer studies is now a rapidly expanding field, as scholars from a variety of disciplines seek to address the long-running marginalization of queer perspectives and experiences. But there has so far been little effort to unify the study of queer communities outside the West, and much of the current writing views these communities through a narrowly Western lens.

Building on the work of the annual Queer Asia conference, which the editors helped to establish, this collection represents the most comprehensive work to date on queer studies in an Asian context. Featuring case studies and original research from across the continent, covering the Middle East, South, and East Asia, and Asian diasporas, the collection offers a genuinely pan-Asian perspective which places queer Asian identities and movements in dialogue with each other, rather than within a Western framework.

By considering how queerness is imagined within plural Asian experiences and contexts, the contributors show a that re-envisioning of “queer” through Asian perspectives has the potential to challenge existing discourses and debates in the wider field of contemporary gender, sexuality, and queer studies.