Preciado was invited to speak in front of 3,500 psychoanalysts at the École de la Cause Freudienne’s annual conference in Paris. Standing up in front of the profession for whom he is a ‘mentally ill person’ suffering from ‘gender dysphoria’, Preciado draws inspiration in his lecture from Kafka’s ‘Report to an Academy’, in which a monkey tells an assembly of scientists that human subjectivity is a cage comparable to one made of metal bars.Speaking from his own ‘mutant’ cage, Preciado does not so much criticize the homophobia and transphobia of the founding fathers of psychoanalysis as demonstrate the discipline’s complicity with the ideology of sexual differencedating back to the colonial era, an ideology which is today rendered obsolete by technological advances allowing us to alter our bodies and procreate differently. Further, Preciado calls for a radical transformation of psychological andpsychoanalytic discourse and practices, arguing for a new epistemology capable of allowing for a multiplicity of living bodies without reducing the body to its sole heterosexual reproductive capability, and without legitimizing heteropatriarchal and colonial violence.Causing a veritable outcry among the assembly, Preciado was heckled and booed and unable to finish. The lecture, filmed on smartphones, ended up published online, where fragments were transcribed, translated and published with noregard for exactitude. Eighteen months on, Can the Monster Speak? Report to an Academy of Psychoanalysts is published in a definitive translation for the first time.

    Suddenly the toast of Hollywood, Schlesinger used his newfound clout to film an expensive, Panavision adaptation of Far from the Madding Crowd. Expectations were huge, making the movie's complete critical and commercial failure even more devastating, and Schlesinger suddenly found himself persona non grata in the Hollywood circles he had hoped to conquer.Given his recent travails, Schlesinger's next project seemed doubly daring, bordering on foolish. James Leo Herlihy's novel Midnight Cowboy, about a Texas hustler trying to survive on the mean streets of 1960's New York, was dark and transgressive. Perhaps something about the book's unsparing portrait of cultural alienation resonated with him. His decision to film it began one of the unlikelier convergences in cinematic history, centered around a city that seemed, at first glance, as unwelcoming as Herlihy's novel itself.Glenn Frankel's Shooting Midnight Cowboy tells the story of a modern classic that, by all accounts, should never have become one in the first place. The film's boundary-pushing subject matter--homosexuality, prostitution, sexual assault--earned it an X rating when it first appeared in cinemas in 1969. For Midnight Cowboy, Schlesinger—who had never made a film in the United States—enlisted Jerome Hellman, a producer coming off his own recent flop and smarting from a failed marriage, and Waldo Salt, a formerly blacklisted screenwriter with a tortured past. The decision to shoot on location in New York, at a time when the city was approaching its gritty nadir, backfired when a sanitation strike filled Manhattan with garbage fires and fears of dysentery.Much more than a history of Schlesinger's film, Shooting Midnight Cowboy is an arresting glimpse into the world from which it emerged: a troubled city that nurtured the talents and ambitions of the pioneering Polish cinematographer Adam Holender and legendary casting director Marion Dougherty, who discovered both Dustin Hoffman and Jon Voight and supported them for the roles of "Ratso" Rizzo and Joe Buck--leading to one of the most intensely moving joint performances ever to appear on screen. We follow Herlihy himself as he moves from the experimental confines of Black Mountain College to the theatres of Broadway, influenced by close relationships with Tennessee Williams and Anaïs Nin, and yet unable to find lasting literary success.By turns madcap and serious, and enriched by interviews with Hoffman, Voight, and others, Shooting Midnight Cowboy: Art, Sex, Loneliness, Liberation, and the Making of a Dark Classic is not only the definitive account of the film that unleashed a new wave of innovation in American cinema, but also the story of a country—and an industry—beginning to break free from decades of cultural and sexual repression.

    

    Considering the fusion of existing sitcom traditions, references and tropes, this Inkling analyses the nuance of the show and its surrounding cultural and societal impact as a queer revolution.By discussing how the show reshapes LGBTQ+ narratives from the crafting of the town itself, and celebratory influences including Cabaret, to how writer-creator Dan Levy utilised and subverted expectations throughout his work, Emily Garside will showcase how one TV show became a watershed moment in queer representation and gay relationships on screen.Part analysis of Schitt’s Creek’s importance, part homage to a cultural landmark, this is a show that – in the words of David Rose himself – needs to be celebrated. This book is that celebration.This book is unofficial, and unaffiliated with Schitt’s Creek and its brand.

    From there, he witnessed the arrival of spring, and recorded the blossoming of the surrounding landscape on his iPad, a medium he has been using for over a decade. Working outdoors was an antidote to the anxiety of the moment for Hockney - 'We need art, and I do think it can relieve stress,' he says. This uplifting publication - produced to accompany a major exhibition at the Royal Academy of Arts - includes 116 of his new iPad paintings and shows to full effect Hockney's singular skill in capturing the exuberance of nature.

    He tells intimate stories of what he sees as the sacred grace of pleasure as he embraces his life as a sex writer, worker, and activist.In stories richly lyrical, boldly erotic, and fearlessly honest, Cheves takes readers on a tour through Savannah, Atlanta, San Francisco, Los Angeles, and New York City. Along the way, he explores the darker corners of Queer culture and his own life, highlighting experiences most will have never considered.His rise to national popularity among LGBTQ+ writers gets balanced by his own struggles with and recovery from substance use--and his public embrace of kink and fetish as a belief system, way of life, and identity. In the end, Cheves writes with complete, even shocking, transparency and authenticity in the service of shattering sexual shame. Graphic and at times controversial, this book is sure to become a watershed moment among erotic memoirs.

    At the Eternal Library, books are more than the paper, ink, and thread they're made from--they're full of spirits. Only a handful of people will ever be invited to the Bindery to learn the craft of etheric bookbinding: the creation of intricate illuminated manuscripts, Bound with a secret that will make them last forever. Tabby is a dreamwalker, a witch who escapes into the stories of sleep to avoid a birth family that's never loved em enough. Amane is a cartomancer, a medium who speaks for the Unseen, but doesn't know how to speak for her own needs. Rhiannon is highly psychic, an archivist who can See into the past, but only has eyes on the future.Their stories intertwine as they discover the secrets of etheric binding, the Library's archives, and those of their mentors--the three of whom are competing to be the next Head Librarian, the Speaker for all the books. How do you know who's truly worth being part of your family? Sometimes we must forge connections in order to heal; other times, those bonds must be broken.

    It takes place 20 years in the future, but feels autobiographical anyway. My family is Catholic and St. Therese was important to my grandmother. I sometimes worry about what I'm left with if I've chosen to reject a belief system like religion, or the framework of traditional adult life. This comic is a response to that anxiety." -Alabaster Pizzo

    From the bedroom to the dance floor, from the natural world to The Frick, from the Midwest to Florida to Mexico City, the poems range across interior and exterior landscapes. They look to movies, fine art, childhood memory, history, and mental health with melancholy, anger, and playfulness.Even amidst sorrow and pain, Tenderness uplifts communal spaces as sites of resistance and healing, wonders at the restorative powers of art and erotic love, and celebrates the capaciousness of friendship.

    Under the AKP's neoliberal Islamic regime, Savci shows, there has been a stark shift from a politics of multicultural inclusion to one of securitized authoritarianism. Drawing from ethnographic work with queer activist groups to understand how discourses of sexuality travel and are taken up in political discourse, Savci traces the intersection of queerness, Islam, and neoliberal governance within new and complex regimes of morality. Savci turns to translation as a queer methodology to think Islam and neoliberalism together and to evade the limiting binaries of traditional/modern, authentic/colonial, global/local, and East/West—thereby opening up ways of understanding the social movements and political discourse that coalesce around sexual liberation in ways that do justice to the complexities both of what circulates under the signifier Islam and of sexual political movements in Muslim-majority countries.

    In Remembering Our Intimacies, Jamaica Heolimeleikalani Osorio centers in on the personal and embodied articulations of aloha ʻāina to detangle it from the effects of colonialism and occupation. Working at the intersections of Hawaiian knowledge, Indigenous queer theory, and Indigenous feminisms, Remembering Our Intimacies seeks to recuperate Native Hawaiian concepts and ethics around relationality, desire, and belonging firmly grounded in the land, memory, and the body of Native Hawai’i.Remembering Our Intimacies argues for the methodology of (re)membering Indigenous forms of intimacies. It does so through the metaphor of a ‘upena—a net of intimacies that incorporates the variety of relationships that exist for Kānaka Maoli. It uses a close reading of the moʻolelo (history and literature) of Hiʻiakaikapoliopele to provide context and interpretation of Hawaiian intimacy and desire by describing its significance in Kānaka Maoli epistemology and why this matters profoundly for Hawaiian (and other Indigenous) futures. Offering a new approach to understanding one of Native Hawaiians’ most significant values, Remembering Our Intimacies reveals the relationships between the policing of Indigenous bodies, intimacies, and desires; the disembodiment of Indigenous modes of governance; and the ongoing and ensuing displacement of Indigenous people.

    Sure, there were the slings and arrows of bullies and bad teachers, but, maybe worse, Ollie, a funny, anxious, smart kid with a thing for choir and an eye for graphic art, was gravely underchallenged and also struggling with identity and how to live totally as themselves. Ollie begged to switch to a new school with “kids like me,” where they wouldn’t feel so alone, or so bored, and so they made the change. Raising Ollie is dad Tom Rademacher’s story (really, many stories) of that eventful and sometimes painful school year, parenting Ollie and relearning every day what it means to be a father and teacher. As Ollie—who is nonbinary and uses they/them pronouns, and prefers art to athletics, vegetables to cake, and animals to most humans—flourishes in their new school, Rademacher is making an eye-opening adjustment to a new school of his own, one that’s whiter and more suburban than anywhere he has previously taught, with a history of racial tension that he tries to address and navigate. While Ollie is learning to code, 3D model, animate, speak Japanese, and finally feel comfortable at school, Rademacher increasingly sees how his own educational struggles, anxieties, and childhood upbringing are reflected in his teaching, writing, and parenting, as well as in Ollie’s experience. And with this story of one anything-but-academic year of inquiry and wonder, doubt and revelation, he shows us how raising a kid changes everything—and how much raising a kid like Ollie can teach us about who we are and what we’re doing in the world.

    The queer people of its cities, farms, and suburbs do not exist only to serve as “blue dots” within “red states.” Every story about the kid from Iowa who steps off the bus in Manhattan, ready to “finally” live, is a story about the kid who was already living in Iowa. Sweeter Voices Still is about that kid and has been written by people like them. This collection features queer voices you might recognize―established and successful writers and thinkers―and others you might not―people who don’t think of themselves as writers at all. You'll find these truths within these pages: Transgender women and men are women and men, “they” and “them” can be singular pronouns, Black lives matter, sex work is work, and you don’t have to go to a gay bar to be gay―and it’s okay if you do, too. You’ll find sex, love, and heartbreak and all the beings we meet along the way: trees, deer, cicadas, sturgeon. Most of all, you'll find real people.