Left to the margins in many of these definitions, from Pan-Africanism to Afrosurrealism, are black queer individuals who in fact share the same socioeconomic spaces and are of course part of these communities. While, as noted above, black feminists have consistently and successfully carved out spaces that define blackness outside of masculinist norms, most scholars, artists and activists still tend to seek to explore and define blackness through heterosexual black bodies. Indeed, two of the few thinkers and writers on the African/black diasporas to explore queerness apart from Peggy Piesche and Fatima El-Tayeb are black Scottish poet, novelist and short-story writer Jackie Kay (Trumpet, 1998) and black Jamaican poet and short-story writer Thomas Glave (The Torturer's Wife, 2008).  
In striking contrast to this impressive array of theorizations, the sciences, specifically biology and genetics, have moved 'backwards' in time (or perhaps not moved at all since the invention of "race science" in the eighteenth century). As analysed and explained by American scholar Dorothy Roberts in Killing the Black Body (1997), not only is there a common misconception in scientific communities (which assume that racial difference was a scientific discovery) that race is biologically and/or genetically determined, but also the sale of certain medications as racially specific or the offer of a genetic ancestral profile can reap impressive profits - despite the lack of any evidence that 'race genes' exist. Equally frightening, this biological essentialism appears to be informing State policy - as revealed in remarks by President George W. Bush on 28 February 2002 at the National Summit on Retirement Savings, when he argued that fewer resources could be spent on African American communities because African Americans were genetically predisposed to die at much younger ages than their white counterparts.