Abstract
Teaching homocapitalism with Rahul Rao’s out of time the queer politics of postcoloniality: navigating against queer inclusivity as a way of shoring up capital
Highlights
In an interview entitled, ‘Rituals of Exclusion’, Michel Foucault (1989) describes the University as a transformative societal ritual
University educators I contend have a responsibility to be inspired by the sense of community, diversity and care with which our students arrive, while imparting upon them the skills and knowledge to address the pressures of the adult world
‘Children are not coupled, they are not romantic, they do not have a religious mentality, they are not afraid of death or failure, they are collective creatures[and] they are in a constant state of rebellion against their parents,’ (Halberstam 2011, 47). (Rao 2020) text Out of Time: The Queer Politics of Postcoloniality offers a meticulous and compelling guide to help our students navigate the potentially deceptive strategies of the adult world, which redirect youthful queer desires for radically different futures, fixating them instead to the postcolonial syllogisms Byrd’s epigraph alerts us to
Summary
In an interview entitled, ‘Rituals of Exclusion’, Michel Foucault (1989) describes the University as a transformative societal ritual. Global financial institutions (GFIs) such as the World Bank and the International Monetary Fund (IMF) claim to be increasingly inclusive of LGBT rights agendas Rao places these shifts within the context of the Global Financial Crisis and a longer history of using sex and gender to manage the crises of capital. GFI development policies have structural impacts on sexual diversity, promoting those queer livelihoods and gender differences that can reproduce consumerism These practices further reinforce a dominant belief within the Bank and the IMF that poor countries are more homophobic than rich ones. GFIs and ‘donor pronouncements on LGBT rights fail to register the relationship between neoliberalism and homophobia’ (Rao 2020, 23) Rao rectifies this insidious elision and highlights the implications the promise of inclusion and futurity awarded by homocapitalism has on queer activism and social justice more broadly. Inclusion for queers is conditioned through the promise of production and a useful contribution to economic growth and stability
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