Russian Review, 1996

Page 1. The Return of the Russian Odysseus: Pastoral Dreams and Rude Awakenings ... 55, July 1996, pp. 448-74 Copyright 1996 The Ohio State University Press Page 2. The Return of the Russian Odysseus "O countryside," or even "O farm"-referring to Horace's Sabine farm. ...

The French Review, 2003

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This paper examines the treatment of homosexuality in 21st century Nigerian literature and discusses how the Nigerian literary community critiques discourses of homophobia and explores the everyday fears, desires, pleasures and anxieties of those who experience same-sex attraction. It argues that 21st century Nigerian writing can be seen be seen as what Raymond Williams calls “emergent” because it resists the dominant discourses in ways not previously done before and tells diverse stories about same-sex desire that are neither monothematic nor moralistic. This article demonstrates how the work of authors such as Chris Abani, Chimamanda Adichie, and Jude Dibia as well writing published on the Internet in the wake of the Same-Sex Marriage Prohibition Act tells queer stories about everyday life and love and about the intersecting struggles queer African subjects must face.

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Dossier in Aperture 204 (Fall 2011), pp. 50-73. "Aperture's editors emailed a large group of photographers, artists, writers, curators, critics, and other cultural thinkers and asked them to consider the image's evolution, role, and presence since [Sept 11, 2001]. How have the past ten years—shaped by conflicts, from the 9/11 attacks themselves to the wars in Iraq and Afghanistan to ongoing uprisings overwhelming North Africa and the Middle East (and as we write, on May 1, the day of the public announcement of Osama bin Laden's killing)—been visually articulated? At the same time, with the advent of new technologies and social media, how have unprecedented modes of image production, distribution, and consumption transformed photography?"

Descriptions of the Otherworld in numerous Vedic, Zoroastrian, Greek, Germanic and Celtic texts include a wall that serves to mark the ontological distinction between life and what lies beyond. Regularly, they specify that this wall is made of earth, clay, or soil, with reference to the tomb or burial mound.

Ruby Corado (Bracamontes at the time of the interview) is a Latina trans activist and national spokesperson on issues of violence against transgender people. She arrived in the DC area at the age of 16, a refugee from political violence in El Salvador. She has coordinated local support groups for drag queens and trans women as well as the national Latina Transgender Leadership Summit and advocated with the Metropolitan Police Department and other Washington, DC, agencies for better treatment of trans people. In 2003, she gained national attention speaking out against violence after the murder of her friend, Bella Evangelista. With all of her public speaking and organizing, however, the activism that means the most to Ruby is the personal support she provides to those who are “really marginalized,” even within the trans community, those who are homeless, sex workers, addicts, or HIV positive, who she calls her “daughters.” I interviewed Ruby in Washington, DC, in three sessions, on October 6, 18, and 25, 2004, as part of a larger project collecting oral histories of activists who work at the intersections of race, class, sexuality, disability, and nation.