PUARPaid-Up Additions Rider (insurance industry)
PUARPiss Up A Rope
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References in periodicals archive ?
Puar (2007) proposes a concept of homonationalism to interrogate an on-going interplay of structural negotiations between LGBTQ pride, homonormativity, and U.S.
We extend our analysis by returning to Puar's original application of homonationalism: to post-9/11 North American politics.
This embodies what Jasbir Puar has called "queer necropolitics," a necropolitical trade-off that conditions the legal subjecthood normative, taxpaying queers on the exclusion of criminal, deviant queers.
Queerness is folded into what Jasbir Puar and Amit Rai called the project of docile patriotism.
Puar suggested a conversation with Amin Husain and Nitasha Dhillon of the New York-based groups MTL Collective and Decolonize This Place.
(15) Segun Puar, el homonacionalismo no solo propaga una version apropiada de la homosexualidad nacional que conviene al imperialismo estadounidense, sino que tambien opera a base de las normas raciales (2007, 2).
Even as there are scholarly materials which focus on queer Africans in continental Africa (Ekine & Abbas 2013; Epprecht 2008; Hoad 2007; Tamale 2011), queer blogging in Indian digital diasporas (Mitra & Gajjala 2008) and postcolonial, queer scholars who examine queer diasporas from Asia (Gopinath 2005; Puar, 2007).
Puar, associate professor of Gender and Women Studies at Rutgers, at a talk given at Vassar College, claimed that Israel "mined for organs for scientific research" from dead Palestinians and also said that Israelis give Palestinians the "bare minimum for survival" as part of a medical "experiment." The Anti-Defamation League called the accusation "a return to [the] medieval doctrine of 'blood libel' aimed at Jews." (28) Such conspiracy theories undermine the expectations of evidence and critical analysis that are at the foundation of good scholarship and are defined in the ethical expectations of the profession.
Puar's (2012) cogent analysis of the juncture between homonationalism (5) and disabled bodies explores calls to 'get better', situating them within the neoliberal frame of responsibilisation and continual self-improvement.
To Jasbir Puar (2007) heteronormativity can only be made sense of through appeals to race, gender, sexuality and class and it is here that familial domesticity operations at a specific intersection of power relations which produce potentially violent inclusions-exclusions.