Papers by Sonny Dhoot
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Where are queers of color within the queer times of homonationalism? Scholarship grounded in Jasb... more Where are queers of color within the queer times of homonationalism? Scholarship grounded in Jasbir Puar's (2007) framework of homonationalism has interrogated queer praxes that collaborate with state racism and other structures of violence, particularly how white queers secure life through participation in violence against non-white populations, but what of the unique and varying locations of queers of color specifically? Within analyses of homonationalism there remains a need to theorize under what new conditions queers of color, across different locations, are located within recently queer-friendly nations, as well as how these locations can both be vastly uneven and produce antagonisms between queers of color in the name of inclusion. This chapter is a modest contribution to locate some queers of color in the discussion of Canadian homonationalism, particularly as they intersect with questions about the psychic power of interpellation.
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“Pink Games on Stolen Land: Pride House and (Un)Queer Reterritori... more Book editors' summary:
“Pink Games on Stolen Land: Pride House and (Un)Queer Reterritorializations,” offers a critical examination of the 2010 Winter Olympic Games held in the Coast Salish territory now called “Vancouver” and in the Squamish and Lil’wat territories now called “Whistler”. Here, Sonny Dhoot focuses on the creation of Pride House as both a queer and colonial making of homonational space. Dhoot employs the concept of “pinkwashing” to explore the operations of biopolitics and necropolitics at the heart of Canadian settler society in order to foreground queer complicities in settler colonialism that helped to make Pride House appear as a project of emancipation and inclusion, what he terms “homocolonialism.” The chapter begins with a discussion of Indigenous opposition to hosting the 2010 Winter Olympics on unceded Coast Salish, Squamish, and Lil’wat lands. As Dhoot argues, the colonial violence required to host the games took many forms, including imprisonment of Indigenous activists, continued land theft, as well as ecological and cultural destruction of Indigenous territories. Dhoot then turns to the themes of belonging, settlement, and neoliberal collaborations to make visible the ways that pinkwashing occurred via Pride House, whose figuration as a “safe haven” simultaneously displaced Indigenous claims to sovereignty and self-determination. As he contends, the pinkwashing that made Pride House possible (and successful) will always be useful for the settler colonial project, as it lies at the heart of what must be concealed and denied, namely Canada’s colonial present.
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Teaching Documents by Sonny Dhoot
The objective of this course is to familiarize students with debates that treat gender and sexual... more The objective of this course is to familiarize students with debates that treat gender and sexual violence as historical structures. As this is an online summer class, the focus of the course has been tapered to one specific area. We will be focusing on the gendered and sexualized structures of carceral violence. Our focus on carceral violence will require that students to cultivate an intersectional and interdisciplinary understanding of the topic. Students will learn to understand how the topic of 'gender violence' transverses multiple conversations, including those about nationhood, borders, racism, (dis)ability, transphobia, colonialism and rights discourses.
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Papers by Sonny Dhoot
“Pink Games on Stolen Land: Pride House and (Un)Queer Reterritorializations,” offers a critical examination of the 2010 Winter Olympic Games held in the Coast Salish territory now called “Vancouver” and in the Squamish and Lil’wat territories now called “Whistler”. Here, Sonny Dhoot focuses on the creation of Pride House as both a queer and colonial making of homonational space. Dhoot employs the concept of “pinkwashing” to explore the operations of biopolitics and necropolitics at the heart of Canadian settler society in order to foreground queer complicities in settler colonialism that helped to make Pride House appear as a project of emancipation and inclusion, what he terms “homocolonialism.” The chapter begins with a discussion of Indigenous opposition to hosting the 2010 Winter Olympics on unceded Coast Salish, Squamish, and Lil’wat lands. As Dhoot argues, the colonial violence required to host the games took many forms, including imprisonment of Indigenous activists, continued land theft, as well as ecological and cultural destruction of Indigenous territories. Dhoot then turns to the themes of belonging, settlement, and neoliberal collaborations to make visible the ways that pinkwashing occurred via Pride House, whose figuration as a “safe haven” simultaneously displaced Indigenous claims to sovereignty and self-determination. As he contends, the pinkwashing that made Pride House possible (and successful) will always be useful for the settler colonial project, as it lies at the heart of what must be concealed and denied, namely Canada’s colonial present.
Teaching Documents by Sonny Dhoot
“Pink Games on Stolen Land: Pride House and (Un)Queer Reterritorializations,” offers a critical examination of the 2010 Winter Olympic Games held in the Coast Salish territory now called “Vancouver” and in the Squamish and Lil’wat territories now called “Whistler”. Here, Sonny Dhoot focuses on the creation of Pride House as both a queer and colonial making of homonational space. Dhoot employs the concept of “pinkwashing” to explore the operations of biopolitics and necropolitics at the heart of Canadian settler society in order to foreground queer complicities in settler colonialism that helped to make Pride House appear as a project of emancipation and inclusion, what he terms “homocolonialism.” The chapter begins with a discussion of Indigenous opposition to hosting the 2010 Winter Olympics on unceded Coast Salish, Squamish, and Lil’wat lands. As Dhoot argues, the colonial violence required to host the games took many forms, including imprisonment of Indigenous activists, continued land theft, as well as ecological and cultural destruction of Indigenous territories. Dhoot then turns to the themes of belonging, settlement, and neoliberal collaborations to make visible the ways that pinkwashing occurred via Pride House, whose figuration as a “safe haven” simultaneously displaced Indigenous claims to sovereignty and self-determination. As he contends, the pinkwashing that made Pride House possible (and successful) will always be useful for the settler colonial project, as it lies at the heart of what must be concealed and denied, namely Canada’s colonial present.