The “embodiment in post-racial terms” refers to white people claiming a “counterwhiteness” that seeks to disalign itself from white supremacy and label itself as progressive, which may include practices such as having conversations about race without discussing racism (Reed, 57) . As white queers disavow the privilege they have due to their race, they create a parallel between themselves and a “racialized otherness” that they perceive queer people of color to display, which white queers then fetishize (57).
To me, it seems like “the hypervisibility of black bodies for a white queer politics of injury” is most discernible in Green’s example of the 2003 Gay Shame Conference, at which only one queer conference speaker of color was present (57). While race was absorbed into the conference’s understanding of what is shameful about being gay or lesbian, little to no conversation on race occurred. Because the white queer politics of injury have located identity in the universal nonwhiteness of queerness, those who identify as people of color, especially those who have black and brown bodies, may exist in spaces such as the Gay Shame Conference, but their role is reduced to simply being a visible sign of a questionable diversity, rather than being actively welcomed to speak about their experiences.
Alison Reed “The Whiter the Bread, the Quicker You’re Dead. Spectacular Absence and Post-Racialized Blackness in (White) Queer Theory.”