Studies on 'sex delivery systems' in Nigeria have largely focused on hegemonic heteronormative intimacies, thereby excluding the possibility of queer intimacies and obscuring how these systems operate beyond normative sexual frameworks. Despite the systemic rejection of queerness in Nigeria, rooted in religious, cultural, legal, and societal structures that sustain the policing of sexuality, queer landscapes, both online and offline, persist inerasably. This study examines the freighting of intimacy among queer Nigerians in relation to their configurations of intimate networks. Drawing on the experiences of queer Nigerian men, the paper examines the nuanced dynamics of queer intimacy and highlights the resilience and adaptability of individuals and communities navigating sociocultural constraints. Grounded in Kane Race (2015) framework of speculative pragmatism, it advances three core premises. First, that the sociotechnical affordances available to LGBTQ+ individuals on dating applications, particularly Grindr and Tinder, function as a critical lifeline for queer sex delivery systems in Nigeria. Second, that these platforms simultaneously enable queer intimacy while exposing users to risk, including police entrapment and blackmail, thereby producing a persistent tension between visibility and vulnerability. Finally, these applications provide spaces through which queer Nigerians negotiate desire, safety, and identity within restrictive environments.
This article examines how Brazilian anti-gender and anti-feminist mobilization operates through a racialized grammar of protection that remains insufficiently theorized in existing scholarship. Drawing on a meta-analysis of Brazilian literature published between 2020 and 2024, I reconstruct how the semantic fields of Woman, Family and Children structure interpretations of conservative discourse as protective. While this scholarship compellingly demonstrates the centrality of fear and preservation, it tends to treat these protected figures as racially neutral and overlooks longstanding critiques from Black feminist thought of the universalization of women as a category. Drawing on critical whiteness and critical racial concepts such as aspirational whiteness, the structural analysis of anti-Blackness, I argue that anti-gender and anti-feminist mobilizations in Brazil derive their political efficacy not from gender arrangements alone, but from libidinal investments in white social imaginaries whose coherence depends on anti-Blackness as their constitutive foundation. The women, families and children imagined as worthy of protection are implicitly modelled on white ideals, while Black subjects are systematically positioned outside the horizon of protection, grievability and full humanity. Understanding anti-gender mobilization's affective power thus requires recognizing how gendered panic operates through racialized boundaries of belonging.
