By Jeffrey A. Bennett
Bennett explores the function of clinical learn brought up by way of those banned-blood regulations and its disquieting dating to executive companies, together with the FDA. Bennett attracts parallels among the FDA's place on homosexuality and the ancient precedents of discrimination through executive enterprises opposed to racial minorities. the writer concludes via describing the resistance posed through queer donors, who both lie so as to donate blood or protest discrimination at donation websites, and by way of calling for those prejudiced guidelines to be abolished.
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Extra resources for Banning Queer Blood: Rhetorics of Citizenship, Contagion, and Resistance
At the same time, following the maxims of queer theory, I recognize that lifting the ban, “normalizing” the blood of the queer citizen, will not offer a purified “liberation” to the populations that the blood ban is most violently geared toward. Again, queer theorists continually caution against the limitations of “normalization” fabricated by the state and its numerous agencies. Such discourses produce “truths” that perpetually marginalize and victimize people who fail to uphold cultural norms.
Banning Queer Blood draws from conversations taking place in cultural studies, rhetorical theory, queer theory, and gay and lesbian studies. This diverse, interdisciplinary archive enhances understandings of discourses that stigmatize and situate queer bodies as a threat to the polity. With their emphases on the everyday, norms, language, agency, and subjects, the fields of rhetorical studies and cultural studies have left clear footprints on this project. Like the tenants of queer theory, rhetorical and cultural studies have long sustained a healthy distrust of Platonic conceptions of truth.
Some critics have suggested that the concepts of “citizenship” and “queer” are themselves antithetical, with citizenship always acting upon normalizing discourses that legitimize state interests. ”91 Although Brandzel’s goal of subverting normativity is laudable, such analyses rarely engage the more important question of how one might reject being a citizen in all of its multifarious forms. Those who are “privileged” in American culture, in particular, have capitalized on Queer Citizenship 23 their positions as citizen actors; implying they can live as privileged, but not citizens, seems to accomplish little for those who cannot enact their citizenship to start.