Abstract
Indigenous queer people often experience a conflict in identity, feeling torn between long-standing cultures and new LGBTIQA+ spaces; however, conflicts are being reframed by new generations of Indigenous queer academics who consider decolonising ideas about white heteronormativity. The following autoethnography of my own Indigenous queer journey (muru) uses narrative analysis to explore the challenges of living between worlds as well as the difficulties in gaining acceptance from multiple cultures. This story, like many others, highlights the power of narrative as it reflects the nuanced experiences of Indigenous queer people with identity multiplicity via the application of borderland theory. The narrative analysis forefronts the wide impact of internalised phobias (homophobia, biphobia, and racism) and its impact on performative self-expression of sexual identity, self-sabotage, institutionalized racism and shadeism, and community acceptance, particularly for bi+ sexual identities. This article will explore existing literature which illustrates how navigating the multiplicity of identities may result in poorer social and emotional wellbeing, particularly for Indigenous queer youth. The article concludes with final comments and suggests future directions in mixed method research with Indigenous queer Australians to better understand and improve their social and emotional wellbeing.
Highlights
Indigenous queer people often experience a conflict in identity between long-standing cultures and new LGBTIQA+ spaces (Kerry, 2014); conflicts are being increasingly reframed as new generations consider decolonising ideas about white heteronormativity
I will discuss how this relates to existing literature regarding the needs of Indigenous queer youth and conclude with my developing research which aims to contribute to the emerging field of Indigenous Queer studies
I discovered that the internalised biphobia I carried with me had such a strong impact on my outwardly projected self-expression of my identity
Summary
Indigenous queer people often experience a conflict in identity between long-standing cultures and new LGBTIQA+ spaces (Kerry, 2014); conflicts are being increasingly reframed as new generations consider decolonising ideas about white heteronormativity. Social Inclusion, 2021, Volume 9, Issue 2, Pages 7–17 research This analysis and reflexivity are underpinned by Gee and colleague’s definition (as cited in Australian Government, 2017) of social and emotional wellbeing that encompasses mental and physical health for Indigenous peoples—a holistic concept that interweaves the connections between body, mind and emotions, family and kinship, community, culture, country, and spirituality and ancestors. I explore how Indigenous queer journeys involve conflict around sexual and cultural identities using borderland theory (Anzaldúa, 1987). Following this narrative analysis, I will discuss how this relates to existing literature regarding the needs of Indigenous queer youth and conclude with my developing research which aims to contribute to the emerging field of Indigenous Queer studies.
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