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Sanchaar Media Reference Guide – English
SANCHAAR Media Guide: A Recommended Language Manual For Improved Reporting On Sexual Minorities In India SANCHAAR Media Guide A Recommended Language Manual for Improved Reporting On Sexual Minorities in India SANCHAAR PROJECT 2015 The Humsafar Trust was supported by India HIV/AIDS Alliance, through Pehchan Innovations Fund GFATM Round 9 © The Humsafar Trust : First Edition. Year 2015. Version 1.0. The Humsafar Trust Page 1 SANCHAAR Media Guide: A Recommended Language Manual For Improved Reporting On Sexual Minorities In India FOREWORD The lexicon of same-sex relations in the human is sparsely populated. And that is not only because it was not understood but because it was stigmatised by religion and mainstream heterosexual society. Even today, the term “sodomy” and “catamites” are used in many legal documents and discourses in the USA and these were derived from Biblical texts. The first stirrings of movement on a rational basis to describe same-sex relations started in Europe a little before the region plunged into what are called World War I and World War II. Both were really wars fought by European Nation States and drew in both resources and knowledge from the colonies. Thus Edward Carpenter in England, Magnus Hirschfield in Germany, Havelock Ellis is Austria, all tried their hand at “naming” this phenomenon which was ancient in that they find mention in all human societies across the globe obviously making it a cross=species sexual behaviour. However, as the Upanishads say: “Defining reality or verbalising it – the’Vakas it is called in Sanskrit, took a very long time in secular sciences. -
Subjects of the Visual Arts: Hermaphrodites a Roman Copy of a Greek Sculpture of by Martin D
Subjects of the Visual Arts: Hermaphrodites A Roman copy of a Greek sculpture of by Martin D. Snyder Hermaphroditus (ca 200 C. E.). Encyclopedia Copyright © 2015, glbtq, Inc. This photograph appears under the the CeCILL Entry Copyright © 2002, glbtq, Inc. license and is attributed Reprinted from http://www.glbtq.com to Rama. In classical mythology, the nymph Salmacis loved the handsome but unresponsive Hermaphroditus, son of Hermes and Aphrodite. When he bathed in her spring, she forcibly embraced him. As Hermaphroditus struggled to free himself, Salmacis prayed that they never part. The gods granted her wish, and the two became a single being with both male and female sexual characteristics. (Ovid, Metamorphoses, 4.285 ff.) In ancient art Hermaphroditus, either specifically or as a generalized type, is a common subject. He is either nude or lifts his garment to expose his genitals; alternatively, a satyr, who mistakes him for a woman, assaults him. The most famous portrayal represents Hermaphroditus asleep, lying on his stomach, head turned to the side, and torso twisted just enough to reveal his breast and genitals. (National Museum of the Terme, Rome, and the Louvre, Paris.) Hermaphrodites disappear from post-classical art history until the Renaissance, when writers of alchemical treatises rediscovered them as non-erotic symbols for the union of opposites (a potent image for later Jungian psychology), and emblem books portrayed them as symbols of marriage. (For a modern interpretation, see Marc Chagall's Homage to Appollinaire, 1911.) The tale of Hermaphroditus and Salmacis was portrayed occasionally in Renaissance and Neoclassical art. Among the depictions are the following: Jan Gossaert [Jan de Mabuse], The Metamorphosis of Hermaphroditus and the Nymph Salmacis (1505), Bartholomaeus Spranger, Salmacis and Hermaphroditus (1581), Francesco Albani, Salmacis Falling in Love with Hermaphroditus (ca 1660) and Salmacis Kissing Hermaphroditus in the Water (1660), and François-Joseph Navez, The Nymph Salmacis and Hermaphroditus (1829). -
The Legal, Colonial, and Religious Contexts of Gay and Lesbian Mental Health in India Tanushree Mohan Submitted in Partial Fulfi
The Legal, Colonial, and Religious Contexts of Gay and Lesbian Mental Health in India Tanushree Mohan Submitted in Partial Fulfillment of the Prerequisite for Honors in Women’s and Gender Studies under the advisement of Nancy Marshall April 2018 © 2018 Tanushree Mohan ACKNOWLEDGEMENTS I would first like to thank my thesis advisor, Nancy Marshall, for offering her constant support throughout not just this thesis, but also the duration of my entire Women and Gender Studies Major at Wellesley College. Thank you for all of your insightful comments, last minute edits, and for believing in my capabilities to do this thesis. Next, I would like to thank the seven people who agreed to be interviewed for the purposes of this thesis. Although I can only refer to you as Interviewees A, B, C, D, E, F and G, I would like to state that I am very grateful to you for your willingness to trust me and speak to me about this controversial topic. I would also like to thank Jennifer Musto, whose seminar, “Transnational Feminisms”, was integral in helping me formulate arguments for this thesis. Thank you for speaking to me at length about this topic during your office hours, and for recommending lots of academic texts related to “Colonialism and Sexuality” that formed the foundation of my thesis research. I am deeply grateful to The Humsafar Trust, and Swasti Health Catalyst for providing their help in my thesis research. I am also thankful to Ashoka University, where I interned in the summer of 2016, and where I was first introduced to the topic of LGBTQIA mental health, a topic that I would end up doing my senior thesis on. -
TRANSGENDER JEWS and HALAKHAH1 Rabbi Leonard A
TRANSGENDER JEWS AND HALAKHAH1 Rabbi Leonard A. Sharzer MD This teshuvah was adopted by the CJLS on June 7, 2017, by a vote of 11 in favor, 8 abstaining. Members voting in favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Avram Reisner, and Iscah Waldman. Members abstaining: Rabbis Noah Bickart, Baruch Frydman- Kohl, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, and Paul Plotkin. שאלות 1. What are the appropriate rituals for conversion to Judaism of transgender individuals? 2. What are the appropriate rituals for solemnizing a marriage in which one or both parties are transgender? 3. How is the marriage of a transgender person (which was entered into before transition) to be dissolved (after transition). 4. Are there any requirements for continuing a marriage entered into before transition after one of the partners transitions? 5. Are hormonal therapy and gender confirming surgery permissible for people with gender dysphoria? 6. Are trans men permitted to become pregnant? 7. How must healthcare professionals interact with transgender people? 8. Who should prepare the body of a transgender person for burial? 9. Are preoperative2 trans men obligated for tohorat ha-mishpahah? 10. Are preoperative trans women obligated for brit milah? 11. At what point in the process of transition is the person recognized as the new gender? 12. Is a ritual necessary to effect the transition of a trans person? The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halkhhah for the Conservative movement. -
And Hijras in India: Sex With
Sexual and Social Networks of Men who have Sex with Men (MSM) and Hijras in India: A Qualitative Study April 2007 Venkatesan Chakrapani¹, Peter A Newman², Hemangi Mhaprolkar¹, Ashok Row Kavi¹ 1 = The Humsafar Trust, Mumbai, India 2 = Faculty of Social Work, Centre for Applied Social Research, University of Toronto, Canada Study Commissioned by: Department for International Development (DFID), India Study Implemented by: The Humsafar Trust, Mumbai, in collaboration with INFOSEM Partners Sexual and Social Networks of MSM & Hijras in India: A Qualitative Study, Chakrapani et al., 2007 The Humsafar Trust 1 This work was commissioned by the Department for International Development (DFID), India, to the Humsafar Trust, Mumbai, India - Contract number PMO/RALF/007 The views expressed in this report by named authors are solely the responsibility of those authors and do not necessarily reflect the views of the DFID, the original funder of the work described. Suggested citation of the report: V Chakrapani, PA Newman, H Mhaprolkar, AR Kavi. Sexual and Social Networks of MSM and Hijras in India: A qualitative study. The Humsafar Trust, Mumbai. Report commissioned by Department for International Development (DFID), India. April 2007. Sexual and Social Networks of MSM & Hijras in India: A Qualitative Study, Chakrapani et al., 2007 The Humsafar Trust 2 Acknowledgements We very much appreciate and thank all the study participants who have openly shared their life experiences in order to improve the quality of life of people with marginalized sexualities. We thank Mr. Vivek R Anand, Chief Executive Officer, of the Humsafar Trust for his guidance and support throughout the duration of this project. -
Twenty Years of CRC Years Twenty Rrrrrrr Rrrr Eeeee Tttttttttt Centre for Child Rights
Twenty Years of CRC A Balance Sheet Twenty Years of CRC Years A BALANCE SHEET VOLUME II of CRC – A Balance Sheet Volume II Centre II for Child Rights terre des hommes Cover 1.indd Spread 1 of 2 - Pages(2, 3) 11/16/2011 6:22:03 PM Twenty Years of CRC A Balance Sheet Volume II i HAQ: Centre for Child Rights 2011 ISBN 978-81-906548-7-6 Any part of this report may be reproduced with due acknowledgement and citation. Disclaimer: CRC20BS Collective does not subscribe to disclosure of identity of victims of abuse as carried in the media reports used in this publication. Published by: CRC20BS COLLECTIVE C/o HAQ: Centre for Child Rights B 1/2, Ground Floor, Malviya Nagar New Delhi 110017 INDIA T 91-11-26677412 F 91-11-26674688 E [email protected] www.haqcrc.org Supported by: terre des hommes Germany Research and Compilation: Bharti Ali and Praveena Nair S Cover photo: Mikhail Esteves Design and Printing: Aspire Design ii Acknowledgements Last one and a half years has been the most happening period for HAQ: Centre for Child Rights. What began as an initiative requiring inputs every now and then turned into full-time occupation as HAQ came to be nominated for coordinating the twenty-year audit of implementation of the Convention on the Rights of the Child in India. HAQ thus became a proud member of what gradually came to be known as the CRC20BS Collective. HAQ: Centre for Child Rights is grateful to all the Steering Committee and Organising Committee members of CRC20BS Collective for vesting their faith in us and their continuous support throughout the audit process. -
The Transgender-Industrial Complex
The Transgender-Industrial Complex THE TRANSGENDER– INDUSTRIAL COMPLEX Scott Howard Antelope Hill Publishing Copyright © 2020 Scott Howard First printing 2020. All rights reserved. No part of this publication may be copied, besides select portions for quotation, without the consent of its author. Cover art by sswifty Edited by Margaret Bauer The author can be contacted at [email protected] Twitter: @HottScottHoward The publisher can be contacted at Antelopehillpublishing.com Paperback ISBN: 978-1-953730-41-1 ebook ISBN: 978-1-953730-42-8 “It’s the rush that the cockroaches get at the end of the world.” -Every Time I Die, “Ebolarama” Contents Introduction 1. All My Friends Are Going Trans 2. The Gaslight Anthem 3. Sex (Education) as a Weapon 4. Drag Me to Hell 5. The She-Male Gaze 6. What’s Love Got to Do With It? 7. Climate of Queer 8. Transforming Our World 9. Case Studies: Ireland and South Africa 10. Networks and Frameworks 11. Boas Constrictor 12. The Emperor’s New Penis 13. TERF Wars 14. Case Study: Cruel Britannia 15. Men Are From Mars, Women Have a Penis 16. Transgender, Inc. 17. Gross Domestic Products 18. Trans America: World Police 19. 50 Shades of Gay, Starring the United Nations Conclusion Appendix A Appendix B Appendix C Introduction “Men who get their periods are men. Men who get pregnant and give birth are men.” The official American Civil Liberties Union (ACLU) Twitter account November 19th, 2019 At this point, it is safe to say that we are through the looking glass. The volume at which all things “trans” -
Global Digital Cultures: Perspectives from South Asia
Revised Pages Global Digital Cultures Revised Pages Revised Pages Global Digital Cultures Perspectives from South Asia ASWIN PUNATHAMBEKAR AND SRIRAM MOHAN, EDITORS UNIVERSITY OF MICHIGAN PRESS • ANN ARBOR Revised Pages Copyright © 2019 by Aswin Punathambekar and Sriram Mohan All rights reserved This book may not be reproduced, in whole or in part, including illustrations, in any form (beyond that copying permitted by Sections 107 and 108 of the U.S. Copyright Law and except by reviewers for the public press), without written permission from the publisher. Published in the United States of America by the University of Michigan Press Manufactured in the United States of America Printed on acid- free paper First published June 2019 A CIP catalog record for this book is available from the British Library. Library of Congress Cataloging- in- Publication data has been applied for. ISBN: 978- 0- 472- 13140- 2 (Hardcover : alk paper) ISBN: 978- 0- 472- 12531- 9 (ebook) Revised Pages Acknowledgments The idea for this book emerged from conversations that took place among some of the authors at a conference on “Digital South Asia” at the Univer- sity of Michigan’s Center for South Asian Studies. At the conference, there was a collective recognition of the unfolding impact of digitalization on various aspects of social, cultural, and political life in South Asia. We had a keen sense of how much things had changed in the South Asian mediascape since the introduction of cable and satellite television in the late 1980s and early 1990s. We were also aware of the growing interest in media studies within South Asian studies, and hoped that the conference would resonate with scholars from various disciplines across the humanities and social sci- ences. -
Articulating Dissident Citizenship, Belonging, and Queerness on Cyberspace
203 Articulating Dissident Citizenship, Belonging, and Queerness on Cyberspace Rohit K. Dasgupta Winchester School of Art, University of Southampton (U.K.) [Abstract: On December 11, 2013, the Indian Supreme Court reinstated Section 377, which criminalizes sexual acts “against the order of nature.” This article is a meditation on the acts of individual and collective resistance undertaken by dissident citizens (Sparks) in order to challenge and articulate strategies to intervene and critique the State and civil society’s role in this decision. Activism is the study of the relationship between the virtual and the actual (Dave). Using three case studies, this article examines how dissident, queer citizens attempt to create queer counter-publics on digital space, thereby claiming a performative and participative form of citizenship. I extend Dave’s study of activism by drawing upon a range of experiences of activists and civilians “within the field” alongside the digital articulation and assimilation of these movements.] started writing this article at a very critical time during the history of Ithe queer movement in India. The Supreme Court ruling on Section 377 had just come in, displacing the Delhi High court’s ruling that had decriminalized homosexuality in 2009, reinstating what was a Victorian law back into the culture and social fabric of the country. While the law does not criminalize gay identity itself, it does criminalize a sexual act, thus effectively criminalizing most (if not all) queer-identified individuals in the country. Discussions on sexual culture in India have always had a ritualistic and an abject invocation of the Kamasutra and the Gandhian discourse on the erasure of desire (Srivastava 1). -
Sappho for Equality Responds to MSJE Transgender Rights Bill (2015)
Retrieved from: http://orinam.net/sappho-for-equality-response-msje-trans-rights-bill/ Sappho for Equality responds to MSJE Transgender Rights Bill (2015) To, Smt. Ghazala Meenai, Joint Secretary, Ministry of Social Justice and Empowerment New Delhi Sub: Comments/suggestions regarding the Rights of Transgender Persons Bill, 2015 Dear Madam, Sappho for Equality (http://www.sapphokolkata.in/) is a Kolkata based activist forum fighting for the rights of lesbian, bisexual women and transmen since 1999. We have looked at the bill put up by the Ministry and have discussed the same within our collective. Please find below some of our comments/suggestions that we would like you to consider. Comments on Transgender Bill 2015 (MSJE) by Sappho for Equality CHAPTER I: PRELIMINARY Definitions 1. Violence: The bill defines ‘violence’ as ‘the intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment, or deprivation’ – this definition of violence includes violence towards self. Self inflicted injury cannot be placed on the same platform as violence – sexual, physical, emotional enforced by family members, neighbours, general public, police, pimps and so on. Self-harm does require a response in the form of formal and informal support services, but not in the form of criminalisation and punishment. CHAPTER II: TRANSGENDER IDENTITY Identification of Transgender Persons -
Parent-Youth Relationships and Communication Among Transgender and Gender Diverse Youth: the Impact on Sexual Health
Parent-Youth Relationships and Communication among Transgender and Gender Diverse Youth: The Impact on Sexual Health A DISSERTATION SUBMITTED TO THE FACULTY OF THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY Camille Anne Brown IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Renee E. Sieving, PhD, RN, FAAN, FSAHM August 2020 © 2020 by Camille Anne Brown Acknowledgements First, I would like to acknowledge the amazing faculty and staff members here at the University of Minnesota who have inspired me to develop from a nurse who wanted to make a difference in the lives of the young people she worked with into a nurse scientist driven to make an impact in her field of research. To Renee Sieving, thank you for responding to an email from a stranger and becoming my mentor. You have kept me on track, kept me from getting too far ahead of myself, and encouraged me when I felt lost. To Barb McMorris, thank you for being my champion and reminding me to keep myself balanced. Your endless kindness, support, and our mutual pet parent bonding has kept my spirits up when they drifted low. To Marla Eisenberg, since the day I nervously interviewed to be the RA on your R01, your research mentorship has been invaluable. Thank you for being a model for the collaborative research career I am building. To Carolyn Porta, thank you for living strength and flexibility in leadership and guiding me into qualitative research. To Amy Gower, thank you for seeing me even when I am not fully articulating my thoughts. -
Project DIVA at Kashish
THE HUMSAFAR TRUST PROJECT DIVA AT KASHISH MUMBAI INTERNATIONAL QUEER FILM FESTIVAL 2015 A REPORT BACKGROUND In December 2013, Supreme Court of India reinstated an 1860 colonial ban on homosexual relations under Section 377 of the Indian Penal Code. It became imperative that advocacy initiatives that will address the issues of violence being faced by the communities and barriers in intervention programs needs to be scaled up. In April 2014 another landmark judgment from NALSA recognized the rights of the Transgender community and India became the third country in the South Asian region that officially recognized transgender as the third gender. However a year later we find that very little has been done to implement the judgment. There is a need for dialogue, negotiations and discussions in the mainstream to highlight the concerns of the communities. KASHISH derives its name from Urdu language word meaning ATTRACTION. KASHISH is acclaimed as South Asia’s biggest queer film festival and voted among the Top 5 coolest queer film festivals in the world hosted its 6th edition from 27th May to 31st May 2015. This year’s festival theme was ‘Reaching Out, Touching Hearts” The cultural heartland of South Mumbai – the iconic and grand Liberty Cinema with seating capacity of more than 1200 seats was the main venue of the festival along with Alliance Françoise de Bombay and Max Mueller Center, Mumbai. KASHISH 2015 recorded the highest registrations of 1750 individuals and over 8500 footfalls since its inception in 2010. The five day festival screened 180 films from 44 countries. Page 1 The Humsafar Trust (HST) is a community-based organization (CBO) in Mumbai working in the area of health and human rights of sexual minorities partnered with KASHISH Mumbai International Queer Film Festival organized by Solaris Pictures with support from Project DIVA as an advocacy initiative.