# Who's 'queer'?/Whose queer?  
Black and queer of colour scholars have already pointed to the important contributions of the larger enterprise of queer theory, with respect to its ruthless critique of normativity, and have roundly criticized queer theory's proposition of universal heterosexual privilege, which undermines the importance of intersectional experience and positionality (see especially, Rodríguez, 2011, pp. 331-348; Allen, 2009b, pp. 311-326 (16); Halberstam, 2005, p. 23 (3-4 84-85), pp. 219-233). Sexual minorities and gender variant individuals from the global South who negotiate but do not wholly capitulate to what Cymene Howe (2002, pp. 237-79) has called the 'universal queer subject' discursively fall, in both time and space, outside the narrowly Western and Northern middleclass gay constructions of 'family', 'lesbian', 'gay', 'queer' and 'gay rights'. Not only are black subjects always already queer in terms of normative liberal ideals of the person, but black queers also often seem 'a queer too far' for much of queer studies and gay and lesbian popular culture and politics. Still, 'queer' not only marks one of the constitutive academic discourses and historical moments here, but is also a critical way of seeing and saying. That is, following Muñoz (2009,