Butch Queens Up in Pumps examines Ballroom culture, in which inner-city LGBT individuals dress, dance, and vogue to compete for prizes and trophies. Participants are affiliated with a house, an alternative family structure typically named after haute couture designers and providing support to this diverse community. Marlon M. Bailey’s rich first-person performance ethnography of the Ballroom scene in Detroit examines Ballroom as a queer cultural formation that upsets dominant notions of gender, sexuality, kinship, and community.

Mickey Weems applies overtly interdisciplinary interpretation  to a subject that demands such a breakdown of intellectual boundaries. This is an ethnography  that  documents the folk nature of popular culture. The Circuit, an expression of Gay culture, comprises large dance events (gatherings, celebrations, communions, festivals). Music and dance drive a complex, shared performance at these events—electronic house music played by professional DJs and mass ecstatic dancing that engenders communitas. Other types of performance, from drag queens and concerts to contests, theatrics, and the individual display of muscular bodies also occur. Body sculpting through muscle building is strongly associated with the Circuit, and masculine aggression is both displayed and parodied. Weems, a participant-observer with a multidisciplinary background in anthropology, folklore, religious studies, cultural studies, and somatic studies, considers the cultural and spiritual dimensions of what to outsiders might seem to be just wild, flamboyant parties. He compares the Circuit to other traditions of ecstatic and communal dance, and uses his grounding in Afro-Brazilian Candomblé and in religious studies to illuminate the spiritual dimensions of the Circuit. And, a former U.S Marine, he offers the nonviolent masculine arrogance of circuiteers as an alternative philosophy to the violent forms of masculine aggression embedded in the military and much of western culture.

Ishtyle follows queer South Asian men across borders into gay neighborhoods, nightclubs, bars, and house parties in Bangalore and Chicago. Bringing the cultural practices they are most familiar with into these spaces, these men accent the aesthetics of nightlife cultures through performance. Kareem Khubchandani develops the notion of “ishtyle” to name this accented style, while also showing how brown bodies inadvertently become accents themselves, ornamental inclusions in the racialized grammar of desire. Ishtyle allows us to reimagine a global class perpetually represented as docile and desexualized workers caught in the web of global capitalism. The book highlights a different kind of labor, the embodied work these men do to feel queer and sexy together. Engaging major themes in queer studies, Khubchandani explains how his interlocutors’ performances stage relationships between: colonial law and public sexuality; film divas and queer fans; and race, caste, and desire. Ultimately, the book demonstrates that the unlikely site of nightlife can be a productive venue for the study of global politics and its institutional hierarchies.