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Brief Reading Notes: Puar, "The Turban Is Not A Hat"
Sikh American attempts to separate themselves from Muslims after 9/11/2001 --- in response to a number of murders and attacks --- included a PR campaign, which had messages like "The Turban Is Not A Hat." "These efforts were driven by a desire to inhabit a proper Sikh American heteromasculinity, one at significant remove from the perverse sexualities ascribed to terrorist bodies." (167) (see also Queering the Anti-Chirst for such perverse sexualities)
Queer South Asians in a double bind --- page 169
Axel: Diaspora creates homeland, not vice versa. (In general I find that diaspora is an interesting tool that you can apply to multiple things, like queer, which makes "queer diaspora" both fascinating and kinda what huh.) Homeland "must be understood as an affective and temporal process rather than a place." This comes back to the network stuff from the first couple of weeks actually.
Oh look it is the question "What does this body do?" AGAIN.
Oh hey it's Deleuze! Puar doesn't want to queer the turbaned male body or turban the queer, she wants to consider the queer turbaned body as an assemblage and in general page 174 yay. An assemblage of contagions! What did we read on contagions again?
Interesting point, that while the US doesn't attempt to legislate or request that people take off headscarves/turbans/&c., the state uses those visible marks of difference on part of the population as a way to show the presence of the Other. (This is sort of like the inclusive/exclusive bare life thing, though I'm not sure it's a clean parallel.)
pg182 --- Sikh turbaned victimology as a way of erasing women, something I would never have thought of were it not for this article
p192 --- turban as prosthesis, assemblage
p194 tactile vs. haptic sort of an interesting brief side debate
p195 assemblages vs intersectionality!
In general this article is awesome but I have limited time for detailed notes. :/
Queer South Asians in a double bind --- page 169
Axel: Diaspora creates homeland, not vice versa. (In general I find that diaspora is an interesting tool that you can apply to multiple things, like queer, which makes "queer diaspora" both fascinating and kinda what huh.) Homeland "must be understood as an affective and temporal process rather than a place." This comes back to the network stuff from the first couple of weeks actually.
Oh look it is the question "What does this body do?" AGAIN.
Oh hey it's Deleuze! Puar doesn't want to queer the turbaned male body or turban the queer, she wants to consider the queer turbaned body as an assemblage and in general page 174 yay. An assemblage of contagions! What did we read on contagions again?
Interesting point, that while the US doesn't attempt to legislate or request that people take off headscarves/turbans/&c., the state uses those visible marks of difference on part of the population as a way to show the presence of the Other. (This is sort of like the inclusive/exclusive bare life thing, though I'm not sure it's a clean parallel.)
pg182 --- Sikh turbaned victimology as a way of erasing women, something I would never have thought of were it not for this article
p192 --- turban as prosthesis, assemblage
p194 tactile vs. haptic sort of an interesting brief side debate
p195 assemblages vs intersectionality!
In general this article is awesome but I have limited time for detailed notes. :/