Adam J Greteman
Adam J. Greteman, Ph.D., is an Associate Professor of Art Education at the School of the Art Institute of Chicago. His work addresses the ethical and political challenges and possibilities that emerge as genders and sexualities are centralized in educational and philosophical thought. He received his Ph.D. in Curriculum, Instruction and Teacher Education from Michigan State University. Upon completion of his Ph.D., he spent 6 years as a “Road’s Scholar” – also known as a lecturer, adjunct, or part-time professor – teaching at the School of the Art Institute of Chicago, Creighton University, and Concordia University Chicago.
Adam is the author of Sexualities and Genders in Education: Towards Queer Thriving (Palgrave MacMillan, 2018) which received an Outstanding Book Award from the Society of Professors of Education in 2020. He is also the co-author, with Kevin Burke of On Liking the Other: Queer Subjects and Religious Discourses (Myers Education Press, 2021) as well as The Pedagogies and Politics of Liking (Routledge, 2017). His work has been published in Educational Studies, Educational Theory, Studies in Art Education, Journal of Homosexuality, and QED: A Journal in GLBTQ Worldmaking. He has published chapters in a variety of edited collections on topics ranging from gender and film, young adult literature, academic labor, and sex education.
In 2019, Adam co-founded the Intergenerational LGBTQ+ Dialogue Project that brings together LGBTQ+ students and elders for sustained year-long dialogues. This school-community partnership enacts an embodied queer pedagogical experience that makes meaning of queer theories and histories through dialogue and creative practices within and across generations. See www.generationliberation.com for more details and information.
Adam is the author of Sexualities and Genders in Education: Towards Queer Thriving (Palgrave MacMillan, 2018) which received an Outstanding Book Award from the Society of Professors of Education in 2020. He is also the co-author, with Kevin Burke of On Liking the Other: Queer Subjects and Religious Discourses (Myers Education Press, 2021) as well as The Pedagogies and Politics of Liking (Routledge, 2017). His work has been published in Educational Studies, Educational Theory, Studies in Art Education, Journal of Homosexuality, and QED: A Journal in GLBTQ Worldmaking. He has published chapters in a variety of edited collections on topics ranging from gender and film, young adult literature, academic labor, and sex education.
In 2019, Adam co-founded the Intergenerational LGBTQ+ Dialogue Project that brings together LGBTQ+ students and elders for sustained year-long dialogues. This school-community partnership enacts an embodied queer pedagogical experience that makes meaning of queer theories and histories through dialogue and creative practices within and across generations. See www.generationliberation.com for more details and information.
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and expand normative ideas around direction, trajectory, timeline, and outcomes of positive change through adversity. In the second half of this article, we explore pathways to queer thriving within an LGBTQ+ intergenerational community project—an ethnographic experiment—that we have cofacilitated since 2019. We view generational divisions in LGBTQ+ communities as both a reflection and a form of trauma. In our ethnographic
experiment, LGBTQ+ younger and older adults have the rare opportunity to heal this division by coming together for storytelling, dialogue, and artmaking around themes and issues important to their lives. In this article, we present three ethnographic vignettes that powerfully illustrate the potential for queer thriving through intergenerational social connection. We conclude by
emphasizing the importance of mixed-disciplinary, community-engaged, and descriptive approaches to examining resilience and posttraumatic growth within marginalized communities.
she coined to get at the ways marginalized groups are unjustly treated as knowing subjects.
of The LGBTQ+ Intergenerational Dialogue Project. The project—a partnership between an LGBTQ+ community center, an art and design college, and a public research university—brings together racially,
socioeconomically, and gender diverse cohorts of LGBTQ+ young
(18–26 years old) and older adults (62–81) for dialogue, creative collaboration, and shared dinners. The project was conceived as a collaborative ethnographic pedagogical experiment in which participants became partners in research, education, and community formation. We quickly realized that heartache would be central to our journey together, as we navigated this rare opportunity for LGBTQ+ intergenerational contact.
Grief, anger, and pain generated through interactions between
LGBTQ+ people can be surprising, and especially weighty, components
of Queer Battle Fatigue. It is necessary, we argue, to explore the heartache
we experience within queer spaces as a pedagogical tool with
which to strengthen queer communities.
POSSIBILITIES OF BRINGING TOGETHER DIVERSE LGBTQ+ COHORTS TO STRENGTHEN OUR SENSE OF VALUE AND INCLUSION WITHIN A HISTORY, LINEAGE, AND COMMUNITY.
encountering such differences in the space of school in the twenty-first century. Greteman argues that we live in a moment where queer and trans youth are coming out and becoming queer and trans earlier
and, in various ways, expanding our understanding of genders and sexualities, and also illustrating the complex responsibilities that schools — in the form of teachers, administrators, and students — have toward these forms of becoming. He explores the limits of a liability model of responsibility and the need for contemplating responsibility more broadly as it encounters systemic forms of injustice (for example, transphobia, homophobia, and white supremacy) in the classroom. If queer and trans youth have more access to resources, protections, and representations in the late 2010s, how do those in schools — students, teachers, staff, and administrators — engage the tensions that can arise between queer and
trans expressions and expressions opposed to queerness and transness? And how do schools continue to take up their collective responsibilities for the lives of students who are becoming in the midst of systemic injustice?
ways has queer been addressed in art education research, and how
can other scholars push forward with such work to continue queer
projects?” I observe a need to challenge fears around queer topics
and contemplate how queerness, embedded in theory and practice,
disputes and disrupts art education research.
failure. To be “naïve” is perhaps a form of failure; a failure to be worldly or knowledgeable in one’s doing and becoming. Accusations of naïveté are used, after all, to distinguish the work one is doing from others that have not “gotten it right” or
fail to see what you as a scholar see in a more critical, less naïve, vein. What I ponder here then is this thing called “naïveté?” How
might the “naïf” help (re)frame failure or illustrate one way failure might be reframed for us in an aesthetic way as artist-teachers?
Can the naïve succeed in its failure to be worldly?
and expand normative ideas around direction, trajectory, timeline, and outcomes of positive change through adversity. In the second half of this article, we explore pathways to queer thriving within an LGBTQ+ intergenerational community project—an ethnographic experiment—that we have cofacilitated since 2019. We view generational divisions in LGBTQ+ communities as both a reflection and a form of trauma. In our ethnographic
experiment, LGBTQ+ younger and older adults have the rare opportunity to heal this division by coming together for storytelling, dialogue, and artmaking around themes and issues important to their lives. In this article, we present three ethnographic vignettes that powerfully illustrate the potential for queer thriving through intergenerational social connection. We conclude by
emphasizing the importance of mixed-disciplinary, community-engaged, and descriptive approaches to examining resilience and posttraumatic growth within marginalized communities.
she coined to get at the ways marginalized groups are unjustly treated as knowing subjects.
of The LGBTQ+ Intergenerational Dialogue Project. The project—a partnership between an LGBTQ+ community center, an art and design college, and a public research university—brings together racially,
socioeconomically, and gender diverse cohorts of LGBTQ+ young
(18–26 years old) and older adults (62–81) for dialogue, creative collaboration, and shared dinners. The project was conceived as a collaborative ethnographic pedagogical experiment in which participants became partners in research, education, and community formation. We quickly realized that heartache would be central to our journey together, as we navigated this rare opportunity for LGBTQ+ intergenerational contact.
Grief, anger, and pain generated through interactions between
LGBTQ+ people can be surprising, and especially weighty, components
of Queer Battle Fatigue. It is necessary, we argue, to explore the heartache
we experience within queer spaces as a pedagogical tool with
which to strengthen queer communities.
POSSIBILITIES OF BRINGING TOGETHER DIVERSE LGBTQ+ COHORTS TO STRENGTHEN OUR SENSE OF VALUE AND INCLUSION WITHIN A HISTORY, LINEAGE, AND COMMUNITY.
encountering such differences in the space of school in the twenty-first century. Greteman argues that we live in a moment where queer and trans youth are coming out and becoming queer and trans earlier
and, in various ways, expanding our understanding of genders and sexualities, and also illustrating the complex responsibilities that schools — in the form of teachers, administrators, and students — have toward these forms of becoming. He explores the limits of a liability model of responsibility and the need for contemplating responsibility more broadly as it encounters systemic forms of injustice (for example, transphobia, homophobia, and white supremacy) in the classroom. If queer and trans youth have more access to resources, protections, and representations in the late 2010s, how do those in schools — students, teachers, staff, and administrators — engage the tensions that can arise between queer and
trans expressions and expressions opposed to queerness and transness? And how do schools continue to take up their collective responsibilities for the lives of students who are becoming in the midst of systemic injustice?
ways has queer been addressed in art education research, and how
can other scholars push forward with such work to continue queer
projects?” I observe a need to challenge fears around queer topics
and contemplate how queerness, embedded in theory and practice,
disputes and disrupts art education research.
failure. To be “naïve” is perhaps a form of failure; a failure to be worldly or knowledgeable in one’s doing and becoming. Accusations of naïveté are used, after all, to distinguish the work one is doing from others that have not “gotten it right” or
fail to see what you as a scholar see in a more critical, less naïve, vein. What I ponder here then is this thing called “naïveté?” How
might the “naïf” help (re)frame failure or illustrate one way failure might be reframed for us in an aesthetic way as artist-teachers?
Can the naïve succeed in its failure to be worldly?
messaging on gender theory. In the first part, Greteman looks to the emerging theological legacies of Catholic languaging as theologians grapple with issues addressing sexuality and gender to make a place in the pew for lesbian and gay people. The author argues for their potential
in pastoring to people. However, in the second part, Greteman turns to the political legacies of Catholic languaging and the ways Catholic doctrine has been used against gay, lesbian, and transgender people, returning specifically to the legacies of Catholic languaging amidst the
AIDS epidemic and gender theory. The legacies of Catholic languaging that
Greteman explores are conditioned by a context where approval of “gay and
lesbian” rights has improved, but where such approval comes with conditions steeped in normative ideas that are still scandalized by transness.
and move forward with shifting understandings of sexual practices
and sexual subjects? As conditions have changed around HIV/AIDS,
sex educations, and the inclusion of (some) understandings of marginal
sexual identities in the curriculum, this chapter explores the politics and pedagogies of updating our sex education. Updating our sex educations and engaging the ever-changing understandings, technologies, and politics
around aids is no simple task. It is an ongoing project that attends
to the desire for justice and the possibilities of enjoyment for queer
bodies.
The landscapes surrounding American schools are littered with numbers. Numbers have become the dominant object used to portray contemporary school experiences. From scores on exams, numbers on a scale, and the quantification of violence against queer bodies, within the halls of schools there has emerged a rather strange safety in numbers. Numbers have come to illustrate what Gallop (1988) calls logical eroticism; “an eroticism of control and power, striving in the spirit of Scientific Progress and the Technological revolution toward the bigger and better” (75). The “dream of logical eroticism” is one where “there is nothing more than that which can be measured by instruments rather than judged by a subject’”. (75). In contemporary educational discourses, instruments and the data they produce have come to speak and judge the reality of experience in order to make political demands persuasive (See Daston, 2007; Hacking 1999; Porter 1995). Quantification promises progress and an end to any given crisis (e.g., obesity; anti-gay bias; achievement gap).
multicultural discourses limn the possibilities for subjects to come into being and be liked for their differences. Drawing on James Alison’s On Being Liked, Burke and Greteman reframe the problem of relating in education instead through the language of liking. How does the shift from loving to liking —either our students, our teachers, or ourselves — create different social dynamics and ethical paradigms? In engaging this question, Burke and Greteman offer an alternative model of liking that is based on the practice of cruising.""