Search Results (3)

There is growing recognition that greenspace provides invaluable benefits to health and wellbeing, and is essential infrastructure for promoting both social and environmental sustainability in urban settings. This paper contributes towards efforts to build ‘just’ and equitable urban sustainability, and more specifically greenspace management, by drawing attention to hostility and exclusion experienced by two-spirit, lesbian, gay, bisexual, transgender, queer, genderqueer, pansexual, transsexual, intersex and gender-variant (2SLGBTQ+) park occupants. There is evidence that access to greenspace is inequitable—despite ongoing media accounts of targeted violence and discriminatory police patrolling of 2SLGBTQ+ communities in urban parks, this population has not received adequate research attention. This paper examines systemic barriers that impede urban greenspace access among 2SLGBTQ+ communities, including how the threat of violence in greenspace limits opportunities for accessing benefits associated with naturalized settings. These themes are explored within the context of the City of Toronto, Canada. Our mixed-method approach draws upon key informant interviews, key document content analysis, and ground-truthing. Our findings reveal how queer corporeality, kinship and love subvert deeply entrenched heteronormative social values and understandings of sexuality, partnership, gender, and use of public space, challenging institutional understandings of morality and daily life. The paper concludes by reflecting on the state of 2SLGBTQ+ communities’ relationships to greenspace, and potential ways forward in building greater inclusivity into the social fabric of park design and management. Full article

“Chosen family”—families formed outside of biological or legal (bio-legal) bonds—is a signature of the queer experience. Therefore, we address the stakes of “chosen family” for queer and transgender (Q/T) young adults in terms of health, illness and the mutual provision of care. “Chosen family” is a refuge specifically generated by and for the queer experience, so we draw upon anthropological theory to explore questions of queer kinship in terms of care. We employ a phenomenological approach to semi-structured interviews (n = 11), open coding, and thematic analysis of transcriptions to meet our aims: (1) Develop an understanding of the beliefs and values that form the definition of “chosen family” for Q/T young adults; and (2) Understand the ways in which “chosen family” functions in terms of care for health and illness. Several themes emerged, allowing us to better understand the experiences of this population in navigating the concept of “chosen family” within and beyond health care settings. Emergent themes include: (1) navigating medical systems; (2) leaning on each other; and (3) mutual aid. These findings are explored, as are the implications of findings for how health care professionals can better engage Q/T individuals and their support networks. Full article

Life writing scholar Julia Watson critiques the practice of genealogy as “in every sense conservative” (300) because it traditionally charts and enshrines a family’s collective biography through biologistic, heteronormative, and segregated routes. My Americanist contribution, however, zooms in on a recent development of autobiographical works that establish narratives of origin beyond normative boundaries of race and heterosexual reproduction. A number of predominantly white queer parents of black adoptees have turned their family history into children’s read-along books as a medium for pedagogical empowerment that employs first-person narration in the presumable voice of the adoptee. In Arwen and Her Daddies (2009), for instance, Arwen invites the reader into a story of family formation with the following opening words: “Do you know how I and my Dads became a family?” My analysis understands these objects as verbal-visual origin stories which render intelligible a conversion from differently racialized strangers into kin. I frame this mode of narration as ‘adoptee ventriloquism’ that might tell us more about adult desires of queers for familial recognition than about the needs of their adopted children. Full article