By Marc Epprecht
Honorable point out by way of the David Easton Award Committee
APSA Finalist for the 2009 Herskovits Award for amazing scholarly paintings released on Africa
Heterosexual Africa? The historical past of an concept from the Age of Exploration to the Age of AIDS builds from Marc Epprecht’s past booklet, Hungochani (which focuses expli citly on same-sex hope in southern Africa) to discover the ancient procedures in which a novel, heterosexual id for Africa was once constructed—by anthropologists, ethnopsychologists, colonial officers, African elites, and so much lately, wellbeing and fitness care staff looking to handle the HIV/AIDS pandemic. this is often an eloquently written, available ebook, in line with a wealthy and numerous diversity of resources, that would locate enthusiastic audiences in study rooms and within the basic public.
Epprecht argues that Africans, similar to humans around the world, have continuously had a number of sexualities and sexual identities. Over the process the final centuries, besides the fact that, African societies south of the Sahara have grow to be seen as singularly heterosexual. Epprecht conscientiously strains the numerous routes wherein this singularity, this heteronormativity, turned a dominant tradition. a desirable tale that may absolutely generate vigorous debate Epprecht makes his undertaking converse to a number literatures—queer conception, the hot imperial background, African social heritage, queer and women’s experiences, and biomedical literature at the HIV/AIDS pandemic. He does this with a gentle sufficient hand that his tale isn't really slowed down via never-ending references to specific debates.
Heterosexual Africa? goals to appreciate a permanent stereotype approximately Africa and Africans. It asks how Africa got here to be outlined as a “homosexual-free region” through the colonial period, and the way this concept not just survived the transition to independence yet flourished less than stipulations of globalization and early panicky responses to HIV/AIDS.
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But this beginning is not arbitrary. It is motivated by our belief that nature is not merely one problem among others for feminism to tackle. In our earliest conversations around Haraway, we discovered a series of shared frustrations around the ways in which her work natures 23 figured (or didn’t) in feminist theory. Not only was her precyborg work rarely referred to in feminist theory outside feminist science studies, it continued to present challenges for feminist encounters with the material despite being written more than three decades ago.
But, as we show throughout the book, theorists are not the interlocutors Haraway invokes the most, and we devote the “Stories” chapter to exploring why this may be. Haraway’s use of “story” to unpack the practices and products of science is well known, as is her use of SF to signal a field in which science fictions and science facts intermingle. Critics often note Haraway’s references to and readings of science fiction—it is hard to avoid the presence of SF as inspiration for rethinking cyborgs in the manifesto or as eponymous source for the title of Modest_Witness.
While Primate Visions’ (1989b) focus on story and narrative fields inclined some to see Haraway as a radical constructionist, she was very clear about the dangers of the sorts of social constructionist position suggested by Bruno Latour’s early work (Haraway 1989b:6). Just as Haraway does not reduce the natural sciences to “relativism,” neither does her argument “claim there is no world for which people struggle to give an account, no referent in the system of signs and productions of meanings, no progress in building better accounts within traditions of practice.