QED: A Journal in GLBTQ Worldmaking
https://ojs.msupress.org/index.php/QED
<p><em><strong>QED: A </strong></em><em><strong>Journal in GLBTQ Worldmaking</strong></em> (published 3 times/yr.) brings together scholars, activists, public intellectuals, artists, and policy and culture makers to discuss, debate, and mobilize issues and initiatives that matter to the diverse lived experience, struggle, and transformation of GLBTQ peoples and communities wherever they may be. With an emphasis on worldmaking praxis, <em>QED</em> welcomes theory, criticism, history, policy analysis, public argument, and creative exhibition, seeking to foster intellectual and activist work through essays, commentaries, interviews, roundtable discussions, and book and event reviews.</p> <p align="left"><em><strong>QED</strong></em> is not an acronym, though, of course, Q resonates queerly for us, as we imagine it will for many readers. We wish our intentional indeterminacy to be playful, productive, propulsive. This configuration will be recognized by some as signifying the Latin phrase, quod erat demonstrandum, meaning “that which had to be demonstrated,” which used to be placed at the end of mathematical proofs to inscribe a stamp of consummation. This connotation appeals to us insofar as we understand this journal’s mission as centrally concerned with praxis, which is to say that we believe the success of <em>QED</em> generally, and of any of the words on its pages, shall be determined by its demonstration, by the difference it seeks to manifest in the world. We hope that this high bar, this idealism, will be constitutive. Other readers, though lamentably too few given the infrastructural deficits vexing GLBTQ history and memory, will recognize Q.E.D. as the title of Gertrude Stein’s explicitly lesbian autobiographical novel, written in 1903 but not published until after her death in 1950. Stein’s use of the acronym ironically represented the relations among the women that unfolded in her narrative. Activism, archive, wit, desire—our hope is that all of these terms will, among others, characterize this GLBTQ project, and that you will venture to make other meanings and doings of it.</p> <p>Our use of theterm “worldmaking” is much more deliberate in its derivation. Since our first encounter 15 years ago with its conceptualization by queer theorists Lauren Berlant and Michael Warner in their influential essay, “Sex in Public,” we have been inspired and challenged by the still generative and demanding implications of their idea of “queer worldmaking”—creative, performative, intimate, public, disruptive, utopian, and more. Of such a “world-making project,” they wrote: “The queer world is a space of entrances, exits, unsystematized lines of acquaintance, projected horizons, typifying examples, alternate routes, blockages, incommensurate geographies.” Among its key assumptions and commitments are belonging, transformation, memory, mobility, “the inventiveness of the queer world making and of the queer world’s fragility.” GLBTQ people, through complex theory, artful exhibition, street activism, and practices of everyday life, have richly embodied, interrogated, and extended this concept. Our appropriation of it is dedicatory and aspirational.</p> <div id="focusAndScope"> <h3>Peer Review Process</h3> </div> <div id="peerReviewProcess"> <p>Scholarly articles for <em>QED</em> are reviewed using a double-anonymous peer-review method. Please make sure that submissions have no identifying information within the Word document.</p> </div> <div id="publicationFrequency"> <h3>Publication Frequency</h3> <p><em>QED: A Journal in GLBTQ Worldmaking</em> publishes 3 times per year in February, June, and October.</p> </div>Michigan State University Pressen-USQED: A Journal in GLBTQ Worldmaking<p>If accepted for publication, a signed author publishing agreement must be on file before your piece can publish. Please refer to author publishing agreement for author copyright information.</p><p><strong><a href="https://dhjhkxawhe8q4.cloudfront.net/michigan-state-university-press/wp-content/uploads/2020/04/09165322/QED-Article-Publishing-Agreement.pdf">Article Publishing Agreement</a></strong></p><p><a href="https://dhjhkxawhe8q4.cloudfront.net/michigan-state-university-press/wp-content/uploads/2020/04/09165341/QED-Interviewer-Publishing-Agreement.pdf"><strong>Queer Conversation Publishing Agreement (Interviewer)</strong></a></p><p><a href="https://dhjhkxawhe8q4.cloudfront.net/michigan-state-university-press/wp-content/uploads/2020/04/09165335/QED-Interviewee-Publishing-Agreement.pdf"><strong>Queer Conversation Publishing Agreement (Interviewee)</strong></a></p><p><a href="https://dhjhkxawhe8q4.cloudfront.net/michigan-state-university-press/wp-content/uploads/2020/04/09174816/QED-Book-and-Event-Review-Publishing-Agreement.pdf"><strong>Book or Even Review Author Publishing Agreement</strong></a></p>Decolonize Drag, a Book Review
https://ojs.msupress.org/index.php/QED/article/view/8201
DeVante Love
Copyright (c) 2025
2025-09-172025-09-17112Trans Bodies, Trans Selves: A Resource by and for Transgender Communities
https://ojs.msupress.org/index.php/QED/article/view/8300
Peyton Bonine
Copyright (c) 2025
2025-09-172025-09-17112Making Gaybies: Queer Reproduction and Multiracial Feeling by Jaya Keaney (review)
https://ojs.msupress.org/index.php/QED/article/view/8287
Drew Trinidad
Copyright (c) 2025
2025-09-172025-09-17112Review of Feast by Ina Carino
https://ojs.msupress.org/index.php/QED/article/view/8191
<p>Book review of Feast by Ina Carino, a queer Filipinx American poet. </p>Kaitlin Hoelzer
Copyright (c) 2025
2025-09-172025-09-17112Asexual Erotics: Intimate Readings of Compulsory Sexuality by Ela Przybylo (review)
https://ojs.msupress.org/index.php/QED/article/view/8424
Nicholas Colecio
Copyright (c) 2025
2025-09-172025-09-17112A Practice of Proliferation: Anjali Arondekar’s Abundance and Archival Engagement as Timepass
https://ojs.msupress.org/index.php/QED/article/view/8292
Namrata Verghese
Copyright (c) 2025
2025-09-172025-09-17112Brown and Down
https://ojs.msupress.org/index.php/QED/article/view/7783
<div>This essay analyzes several memoirs written by undocumented migrant activist artists to understand how they narrate and context racialized, queer, and undocumented peoples' alienation. I explore the social and affective condition of being "alien," as narrated in these works, and strategies through which that marginalization is negotiated, survived, and resisted. The dialectical notion of "browness" or "alienness" drawn from the work of José Muñoz, Sara Ahmed, and scholars of undocu-queer rhetoric is central to this analysis. These works move from the negation of browness caused by the fragmenting violence of white, heteronormative citizenship, to the negation of the negation, where browness rhetorically problematizes both the conditions that cause queer migrants' alienation and the predominant means of achieving disalienation through white hetero-/homonormativity. I trace the ways that these memoirs react to the stultifying normativity of liberal immigration politics through specific rhetorical and aesthetic strategies that exceed demands for visibility, recognition, and presence. Instead, they dwell in experiences of estrangement, celebrate queer forms of intimacy and community, and explore ways to convert "alien affects" into forms of solidarity, survival, and resistance. Through this analysis of queer and undocumented migrant memoirs, the essay contributes to our understanding of immigration politics, resistance, and coalitions rhetorics of "browness."</div> <p> </p>Josue David Cisneros
Copyright (c) 2024
2025-09-172025-09-17112#DragIsAProtest
https://ojs.msupress.org/index.php/QED/article/view/8015
<p>As the Philippines faced one of the strictest and the most militarised COVID-19 lockdowns in the world, digital drag performances and online live shows provided a space for drag artists to entertain their audience and earn income through tips. For Filipino non-binary drag artist Mrs Tan, the digital space also served as an opportunity to perform their politics. In this article, I explore how online drag became a site for performing calls to action through a critique of “online limos” (literally online begging) – an anti-LGBTQ+ sentiment used to degrade live online drag shows. The two performances produced by Mrs Tan, Tandemonium and Dancing On My Own, were a response to such events. They particularly re-produce “online limos” to emphasise the demands of drag artists in times of crisis. In this article, I examine how these digital drag performances enact what I call digital queer performativity or the online practices of queer artists that appear to be re-productions but rather aim to mess with and dismantle oppressive power structures. I argue that both performances are imbued with queer political potentialities that make visible the demands and worldmaking project of the queer community in a time of interlaced crises: to enact care for one another, re-imagine what a “new normal” should look like, and to pay attention and address their struggles. </p>Ian Rafael Ramirez
Copyright (c) 2025
2025-09-172025-09-17112 “Like No One I Ever Saw Before”
https://ojs.msupress.org/index.php/QED/article/view/7896
<p>This piece examines the concept of a “ring of keys moment,” a personal encounter with a queer person that creates in the subject a felt sense of queer identity as possible. It traces the “ring of keys” concept across a range of media, including the 2015 musical <em>Fun Home, </em>which introduced the term; the 2006 Alison Bechdel memoir that musical adapts; and contemporary LGBTQ conversations of the “ring of keys” experience, such as those on the 2017-2020 podcast <em>Nancy</em>. Through close readings of these texts, the article challenges popular portrayals of “ring of keys moments” as pre-existing events, arguing instead that the discourse creates the moments it appears to describe. Ultimately, “Like No One I Ever Saw Before” considers “ring of keys” as an imaginative theory of queer subject formation, in which the self and the recognition of another are inextricable, co-constitutive processes. It further suggests that “ring of keys” offers a model of queer temporality that can be used to reimagine queer life in the past, present, and future as co-constitutive.</p>Mary Maxfield
Copyright (c) 2025
2025-09-172025-09-17112