By Thelathia Nikki Young
This publication recognizes and highlights the ethical excellence embedded in black queer practices of kin. Taking the lives, narratives, and inventive explorations of black queer humans heavily, Thelathia Nikki younger brings readers on a trip of latest, queer moral equipment that come with disagreement, resistance, and mind's eye. younger asserts that relations and its surrounding norms are either microcosms of and foundations for human relationships. She discusses how black queer everyone is ethical matters whose moral mirrored image, lived adventure, and embodied motion reveal important ethical business enterprise for these folks considering releasing and life-giving how one can enact “family.” younger posits that black queer humans enact ethical enterprise in ways in which must be understood qua ethical corporation.
Refusing to acknowledge the examples from this (and the other) neighborhood, younger argues, denies us the entire studying and ethical progress that come from connecting with diversified human reports. This publication investigates how acknowledging and severely enticing with the ethical business enterprise inside marginalized subjectivities let us reflect on and endure witness to the ethical strength in us all.
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Additional info for Black Queer Ethics, Family, and Philosophical Imagination
Example text
N. YOUNG narratives from black queers as sources for (a) liberating and nonnormative standards for moral agency as well as (b) practices of creating diverse ways of being in relationship in our society. My work privileges three ethical frameworks for obtaining, maintaining, and evaluating liberative human relationships: disruption, resistance, and imagination. By reframing family through these, this book contributes to Christian ethics a model for considering norms of human relationships that subvert and decenter normative notions of gender, sexuality, and race.
Clearly, this is the case in my example above. I do identify as a black queer Christian ethicist in the world, and that identity is understood because it signals various and overlapping categories of identity. The fact that identity is based on social constructions of race, gender, and sexuality (and other factors) does not render it make-believe; instead, the social constructions allow us to name our experiences within a very real set of signifiers that others understand. 17 This minimal requirement was an effort to avoid imputing large, essentialist categories onto potential interviewees.
For this reason, the ways that I engage black queer identities acknowledge the notion that identities and subjectivities are (and should be) disrupt-able things. My experience at HRC and our theoretical work on intersectionality, selfhood, religion, and politics sparked my interest in bridging the gaps between categories of identity, moral subjectivity, and moral agency. I am specifically interested in black queer moral subjectivity and agency for two reasons. First, I understand that my theoretical perspective and set of assumptions are not always at work in the ways that we “name” ourselves and one another.