Abstract Queer rhetorical leadership describes performances of leadership with a queer disposition. As an idea, it exceeds the doing of traditional models of rhetorical leadership by queer rhetors for queer audiences on matters of queer concerns. Rather, queer rhetorical leadership subverts, inverts, and reconceptualizes many of the most common assumptions about how to do “good” leadership in order to lead others in the construction of more queer worlds. This essay explores the notion of queer rhetorical leadership by investigating the discourses of Janet W. Hardy and Dossie Easton in their influential text, The Ethical Slut (1997). In particular, the essay notes how the rhetors use radical revisioning, transformational vulgarities, and cultivating comfort in irresolution to lead readers toward a queerer world via the practice of polyamory.

The 2011 phenomenon “Grindr Remembers the Holocaust” represents one of the most controversial artifacts at the intersection of sex, shame, and Holocaust memory. Featuring men who have sex with men posing for Grindr profile pictures at Berlin’s Memorial to the Murdered Jews of Europe, this trend was widely condemned as “shameful” across global media. This essay argues, on the contrary, that such images can be read as productive rhetorical acts, particularly as a controversy that instigated discourses to remember and recover long-forgotten homosexual victims of the Holocaust. In particular, I show how these “shameful” images and their framing by others both affirm past homosexual victims and redirect shame toward contemporary critics ignorant of anti-homosexual atrocities under the Nazi regime.

Featuring ten innovative essays by leading scholars of memory and sexuality, Charles E. Morris III's Remembering the AIDS Quilt grapples with one of the world's most challenging and ubiquitous publ...

Abstract More than ten years after his death, Matthew Shepard is still remembered prominently in LGBT discourse. This discourse has been used to defy heteronormative characterizations of violence, confirm gay and lesbian identity, and to "queer" rigid notions of community. Tracing Shepard s memory through three contested memory frames, I argue for an expanded perspective of queer counterpublic memories and the strategic use of public memories by counterpublics.