He begins to notice his growing attraction to some of the boys in his class, particularly the pubescent body of his friend Omi. To hide his homosexuality, he courts a woman, Sonoko, but this exacerbates his feelings for men. As news of the War reaches Tokyo, Kochan considers the fate of Japan and his place within its deeply rooted propriety.Confessions of a Mask reflects Mishima’s own coming of age in post-war Japan. Its publication in English―praised by Gore Vidal, James Baldwin, and Christopher Isherwood―propelled the young Yukio Mishima to international fame.

    That was the way it was since the beginning, and the way it was to be until the end. In the barn they tended to the animals, but also to each other, transforming the hollowed-out shed into a place of human refuge, a source of intimacy and hope in a world ruled by vicious masters. But when an older man—a fellow slave—seeks to gain favor by preaching the master’s gospel on the plantation, the enslaved begin to turn on their own. Isaiah and Samuel’s love, which was once so simple, is seen as sinful and a clear danger to the plantation’s harmony.With a lyricism reminiscent of Toni Morrison, Robert Jones, Jr. fiercely summons the voices of slaver and the enslaved alike to tell the story of these two men; from Amos the preacher to the calculating slave-master himself to the long line of women that surround them, women who have carried the soul of the plantation on their shoulders. As tensions build and the weight of centuries—of ancestors and future generations to come—culminate in a climactic reckoning, The Prophets masterfully reveals the pain and suffering of inheritance, but is also shot through with hope, beauty, and truth, portraying the enormous, heroic power of love.

    African American Studies. LGBT Studies. Winner of a Lambda Literary Award. BROTHER TO BROTHER, begun by Joseph Beam and completed by Essex Hemphill after Beam's death in 1988, is a collection of now-classic literary work by black gay male writers. Originally published in 1991 and out of print for several years, BROTHER TO BROTHER is a community of voices, Hemphill writes. [It] tells a story that laughs and cries and sings and celebrates...it's a conversation intimate friends share for hours. These are truly words mined syllable by syllable from the harts of black gay men. You're invited to listen in because you're family, and these aren't secrets-not to us, so why should they be secrets to you? Just listen. Your brother is speaking. This new edition includes an introduction by Jafari Allen.

    At first, it was flattering; JP took this as white-guy speak for “hey, handsome.” Who doesn’t want to be called handsome? But then it happened again and again…and again, leaving JP wondering: Who the hell is Papi?What started as a racialized moniker given to him on a hookup app soon became the inspiration for his now wildly popular advice column “¡Hola Papi!,” launching his career as the Cheryl Strayed for young queer people everywhere—and some straight people too. JP had his doubts at first—what advice could he really offer while he himself stumbled through his early 20s? Sometimes the best advice to dole outcomes from looking within, which is what JP has done in his column and book—and readers have flocked to him for honest, heartfelt wisdom, and of course, a few laughs.In ¡Hola Papi!, JP shares his story of growing up biracial and in the closet in America’s heartland, while attempting to answer some of life’s toughest questions: How do I let go of the past? How do I become the person I want to be? Is there such a thing as being too gay? Should I hook up with my grade school bully now that he’s out of the closet? Questions we’ve all asked ourselves, surely.¡Hola Papi! is for anyone—gay, straight, and everything in between—who has ever taken stock of their unique place in the world.

    Its language negotiates a past -- "How was it to be the first arrivals in rows and columns" -- as well as a present -- "A perceiver without a state", and has already gained Kim recognition as among the most moving and important "translators" in contemporary poetry.

    Staples’s work is emotional without being sentimental. Dennis unmakes something in us, then remakes it, a quilt of characters that embody this town, this place, which sleeps but doesn’t dream, or it is all a dream we want to wake up from with its characters.” —Tommy Orange, author of There, ThereOn an Ojibwe reservation called Languille Lake, within the small town of Geshig at the hub of the rez, two men enter into a secret romance. Marion Lafournier, a midtwenties gay Ojibwe man, begins a relationship with his former classmate Shannon, a heavily closeted white man. While Marion is far more open about his sexuality, neither is immune to the realities of the lives of gay men in small towns and closed societies.Then one night, while roaming the dark streets of Geshig, Marion unknowingly brings to life the spirit of a dog from beneath the elementary school playground. The mysterious revenant leads him to the grave of Kayden Kelliher, an Ojibwe basketball star who was murdered at the age of seventeen and whose presence still lingers in the memories of the townsfolk. While investigating the fallen hero’s death, Marion discovers family connections and an old Ojibwe legend that may be the secret to unraveling the mystery he has found himself in.Set on a reservation in far northern Minnesota, This Town Sleeps explores the many ways history, culture, landscape, and lineage shape our lives, our understanding of the world we inhabit, and the stories we tell ourselves to make sense of it all.

    There is the sense of the speaker as a cartographer of familiar spaces, of land he has never left or relationships that have stayed with him for years, and always with the newness of an alien or stranger. Acutely attuned to the heritage of Greco-Roman myth, Wilson writes through characters such as the Basilisk and the Minotaur, emphasizing the intense loneliness these characters experience from their uniqueness. For the racially ambiguous speaker of these poems, who is both black and not black, who has lived between the American South and the Midwest, there are no easy answers. From the fields of Kentucky to the pigeon coops of Chicago, identities and locations blur―the pastoral bleeds into the Afrofuturist, black into white and back again.

    Wilde wrote the letter between January and March 1897; he was not allowed to send it, but took it with him upon release. In it he repudiates Lord Alfred for what Wilde finally sees as his arrogance and vanity; he had not forgotten Douglas's remark, when he was ill, "When you are not on your pedestal you are not interesting." He also felt redemption and fulfillment in his ordeal, realizing that his hardship had filled the soul with the fruit of experience, however bitter it tasted at the time.

    It wasn’t until the 1970s, however, that contemporary queer Native literature gained any public notice. Even now, only a handful of books address it specifically, most notably the 1988 collection Living the Spirit: A Gay American Indian Anthology. Since that book’s publication twenty-three years ago, there has not been another collection published that focuses explicitly on the writing and art of Indigenous Two-Spirit and Queer people. This landmark collection strives to reflect the complexity of identities within Native Gay, Lesbian, Bisexual, Transgender, Queer, and Two-Spirit (GLBTQ2) communities. Gathering together the work of established writers and talented new voices, this anthology spans genres (fiction, nonfiction, poetry, and essay) and themes (memory, history, sexuality, indigeneity, friendship, family, love, and loss) and represents a watershed moment in Native American and Indigenous literatures, Queer studies, and the intersections between the two.Collaboratively, the pieces in Sovereign Erotics demonstrate not only the radical diversity among the voices of today’s Indigenous GLBTQ2 writers but also the beauty, strength, and resilience of Indigenous GLBTQ2 people in the twenty-first century. Contributors:, Indira Allegra, Louise Esme Cruz, Paula Gunn Allen, Qwo-Li Driskill, Laura Furlan, Janice Gould, Carrie House, Daniel Heath Justice, Maurice Kenny, Michael Koby, M. Carmen Lane, Jaynie Lara, Chip Livingston, Luna Maia, Janet McAdams, Deborah Miranda, Daniel David Moses, D. M. O’Brien, Malea Powell, Cheryl Savageau, Kim Shuck, Sarah Tsigeyu Sharp, James Thomas Stevens, Dan Taulapapa McMullin, William Raymond Taylor, Joel Waters, and Craig Womack

    Limón has often been a poet who wears her heart on her sleeve, but in these extraordinary poems that heart becomes a “huge beating genius machine” striving to embrace and understand the fullness of the present moment. “I am beautiful. I am full of love. I am dying,” the poet writes. Building on the legacies of forebears such as Frank O’Hara, Sharon Olds, and Mark Doty, Limón’s work is consistently generous and accessible—though every observed moment feels complexly thought, felt, and lived.

    If real power begins where secrecy begins, then, as we frantically search for dick pics of Justin Bieber or our next door neighbor who we’re convinced posted the faceless Craigslist ad seeking an Asian bottom, we’re seduced into a beautiful distraction in which we are convinced, by virtue of our victorious toppling of the lives of others, that we indeed have nothing to hide.

    I can no longer grab beauty by her wrists and demand articulation or meaning. I can only take account of where things touch.Part lyric essay, part prose poetry, Where Things Touch: A Meditation on Beauty grapples with the manifold meanings and possibilities of beauty. Drawing on her experiences as a physician-in-training, Orang considers clinical encounters and how they relate to the concept and very idea of beauty. Such considerations lead her to questions about intimacy, queerness, home, memory, love, and other aspects of human experience. Throughout, beauty is ultimately imagined as something inextricably tied to care: the care of lovers, of patients, of art and literature, and the various non-human worlds that surround us.Eloquent and meditative in its approach, beauty, here, beyond base expectations of frivolity and superficiality, is conceived of as a thing to recover. Where Things Touch is an exploration of an essential human pleasure, a necessary freedom by which to challenge what we know of ourselves and the world we inhabit.

    The narrator, Shed, is one of the most memorable characters in contemporary fiction: a half-Indian bisexual boy who lives and works at the Indian Head Hotel in the tiny town of Excellent, Idaho. It's the turn of the century, and the hotel carries on a prosperous business as the town's brothel. The eccentric characters working in the hotel provide Shed with a surrogate family, yet he finds in himself a growing need to learn the meaning of his Indian name, Duivichi-un-Dua, given to him by his mother, who was murdered when he was twelve. Setting off alone across the haunting plains, Shed goes in search of an identity among his true people, encountering a rich pageant of extraordinary characters along the way. Although he learns a great deal about the mysteries and traditions of his Indian heritage, it is not until Shed returns to Excellent and witnesses a series of brutal tragedies that he attains the wisdom that infuses this exceptional and captivating book.

    Henriksen opens ORDINARY SUN by insisting that "an eye is not enough." Resisting solipsism, these poems negotiate that conflict between the mind and what exists outside the mind. Though pain intrinsically resides in that conflict Henriksen strives for an honest happiness, a kind of gorgeous suffering that blesses our days. To this end, these poems emerge from images of all those innumerable things that embody both visceral and ethereal beauty rocks, trees, broken glass, baseball, angels.... Here we find immediacy immersed in the image, and in the reading of these poems becomes ourselves immersed in the immediate."

    Moore was fourteen years old, three boys from his neighborhood tried to set him on fire as he was walking home from school. Darnell was tall and awkward and constantly bullied for being gay. That afternoon, one of the boys doused him with gasoline and tried lighting a match. It was too windy, and luckily Darnell's aunt arrived in time to grab Darnell and pull him to safety. It was not the last time he would face death.What happens to the black boys who come of age in neglected, poor, heavily policed, and economically desperate cities that the War on Drugs and mass incarceration have created? How do they learn to live, love, and grow up?Darnell was raised in Camden, NJ, the son of two teenagers on welfare struggling to make ends meet. He explored his sexuality during the height of the AIDS epidemic, when being gay was a death sentence. He was beaten down and ignored by white and black America, by his school, and even his church, the supposed place of sanctuary. He made it out, but as he quickly learned, escaping Camden, escaping poverty, and coming out do not guarantee you freedom.It wasn't until Darnell was pushed into the spotlight at a Newark rally after the murder of a young queer woman that he found his voice and his calling. He became a leading organizer with Black Lives Matter, a movement that recognized him and insisted that his life mattered.In recovering the beauty, joy, and love in his own life, Darnell gives voice to the rich, varied experiences of all those who survive on the edges of the margins. In the process, he offers a path toward liberation.