Queering the Home – Politics and Ethics of the ‘Field’ SQS 1/2011 Antu Sorainen University of Helsinki I
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Sexualized Spaces Revisited
Queerspace: Sexualized spaces revisited Queer a formerly pejorative term reclaimed by nonheterosexual and/or antihomophobic subjects, signifies an open, multiperspectival, and fluid--if slippery--conceptual space from Diepiriye Sungumote Kuku-Siemons which to contest more effectively a heteronormative and heterosexist social order. (Martin and Piggford 1997) (Przestrzeń odmieńcza: znowu w miejscach seksualnie Space freedom nacechowanych) Greenspace STRESZCZENIE: Snując rozważania wokół doświadczeń, na Parmindar and I first met one Sunday evening at Nehru Park. It is an jakie endemiczna i powszechna homofobia narażała go przez cały expansive park, complete with a kidney bean shaped lake, large, okres dzieciństwa na południu Stanów Zjednoczonych, ta osobista smooth boulders, lightly forested acreages, rolling hills of trimmed opowieść autorki/-a rozpoczyna się w momencie, gdy odnalazł/-a green grass, healthy green foliage, whirling cement and pierwszego sojusznika w najmniej oczekiwanym miejscu. Jego well-treaded paths throughout. The roads on all sides are wide in najlepszej przyjaciółce jako pierwszej w całej klasie zaczęły rosnąć both directions, reducing the standard honking and buzz of auto piersi i wydawało się, że świat się dla niej zawalił, podobnie jak cały rickshaws of Delhi traffic. Anyway, the park sits on the edge of the świat odwrócił od niego z powodu jego zniewieściałości. Ta sparsely populated diplomatic area; the park is unusually tranquil opowieść w pierwszej osobie jest pierwszym rozdziałem książki and manicured for its size in this city. It was pitch dark, indicating that traktującej o płci kulturowej, rasie i klasie na południu Stanów the police would soon abruptly arrive to close the area. The park is Zjednoczonych, w połączeniu z krytyczną refleksją osoby open until 8PM in the cooler months and till 9PM during the six months z mniejszości etnicznej, która przemierzyła świat i zamieszka po of summer. -
Introduction Laurent Dousset and Serge Tcherkézoff
IntroductIon Laurent Dousset and Serge Tcherkézoff ‘From initiation rituals in Papua new Guinea to the twin towers’: this is how Maurice Godelier (2008b) summarizes the anthropological project and its remit, the scope of anthropology. Hegel’s declaration that ‘nothing that is human is foreign to me’ is both apt and applied in practice, simultaneously tracing the purpose of a scientific programme and the curves of a personal trajectory. More than a simple assertion that the human being is a social animal, Maurice Godelier’s work is guided by the precept that the human being has to actively produce society in order to live. It is a condition of existence. the intellectual path of a man who has taught several generations of anthropologists evinces both the broad ambitions of anthropology as a science of universal significance and a view of social reality as a tangible and, in principle, an intelligible set of facts. the practice of the social sciences reveals a constant dialectic between ethnography and theory, the particular and the general, the local and the global, the diversity of facts and their unification in anthropological analysis.t he relentless intellectual movement between the acknowledgement of the particularistic nature of the local and the general scientific project it advances is a constant feature of Maurice Godelier’s corpus. Such a project is feasible only if knowledge is progressively accumulated, if the theoretical apparatus is part of a developing paradigmatic choice, if schools of thought and their epistemological frameworks are non-dogmatic. Students of Maurice Godelier have heard him say, on many occasions, that one needs to be capable of using the ideas and concepts that generate understanding, irrespective of any loyalty towards a particular intellectual guide. -
Gilbert Herdt, Phd
Gilbert Herdt, PhD Director & Founder National Sexuality Resource Center Department of Sexuality Studies San Francisco State University 835 Market Street, Suite 506, San Francisco CA 94110 [email protected] 415-817-4501 1 CDC/Fenway Conference MSM and Marriage Gilbert Herdt, PhD Director National Sexuality Resource Center San Francisco State University 2 Oldest People in Town Photo Credit: Steve Punter 3 He is Single Photo Credit: Dominic 4 Is He Better Off? Photo Credit: ProComKelly 5 MSM & Marriage 2 forms • Gay or Queer men who live with another man or aspire to, either legally married (or more likely) cohabiting or “being together but living apart” • MSM --bisexual, questioning, or heterosexual men who date, marry or cohabit with women (or transsexuals or transgender women) but who may consider same-sex relationship commitment 6 Some social facts: • Marriage is later than ever • There is more divorce than ever • Young people are fearful of repeating their parents’ mistakes • Yet 80%+ want to marry for life • Longevity means longer relationships • The majority of LGBT people aspire to marry (Kaiser Foundation) 7 Americans Marrying Later 8 Will Marriage Work? . 9 Why marriage is meaningful In American culture: People see marriage as having deep cultural, spiritual, and psychological meanings and connections to social life (Bellah et al, 1985; Cott, 2002; Quinn, 1986). For LGBT people as well as heterosexuals, the meaning of marriage translates into an enhanced sense of self- esteem, well being, increased familial and community acceptance, and sense of connection to society (Herdt and Kertzner, 2006) 10 MSM-MARRIAGE A MINORITY STRESS MODEL HELPS EXPLAIN SOME CURRENT ISSUES AND OFFERS SOME IDEAS FOR FUTURE RESEARCH 11 Minority Stress Model • Health disparities based on marginalized social statuses – Sexual Orientation [e.g., Mental Health] – Race/Ethnicity [e.g., Cardiovascular Health] • Potential Explanation = Minority Stress – Discrimination – Stigmatization – Concealment – Internalized Stigma Meyer (2003). -
Literacy, Sexuality, Pedagogy: Theory and Practice for Composition Studies
Utah State University DigitalCommons@USU All USU Press Publications USU Press 2008 Literacy, Sexuality, Pedagogy: Theory and Practice for Composition Studies Jonathan Alexander Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the English Language and Literature Commons, and the Feminist, Gender, and Sexuality Studies Commons Recommended Citation Alexander, J. (2008). Literacy, sexuality, pedagogy: Theory and practice for composition studies. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. LITERACY, SEXUALITY, PEDAGOGY LITERACY, SEXUALITY, PEDAGOGY Theory and Practice for Composition Studies JONATHAN ALEXANDER UTAH STATE UNIVERSITY PRESS Logan, Utah 2008 Utah State University Press Logan, Utah 84322–7800 © 2008 Utah State University Press All rights reserved ISBN: 978-0-87421-701-8 (paper) ISBN: 978-0-87421-702-5 (e-book) Portions of chapters three and four of this work were previously published, respectively, as “‘Straightboyz4Nsync’: Queer Theory and the Composition of Heterosexuality,” in JAC, and “Transgender Rhetorics: (Re)Composing the Body in Narratives of Gender,” in College Composition and Communication. These texts have been revised and are reprinted here with permission. Manufactured in the United States of America Cover design by Barbara Yale-Read Library of Congress Cataloging-in-Publication Data Alexander, Jonathan. Literacy, sexuality, pedagogy : theory and practice for composition studies / Jonathan Alexander. p. cm. Includes bibliographical references and index. ISBN 978-0-87421-701-8 (pbk. -
Human–Animal Communication*
AN46CH21-Kulick ARI 26 September 2017 7:48 Annual Review of Anthropology Human–Animal Communication∗ Don Kulick Department of Cultural Anthropology and Ethnology, Uppsala University, 751 26, Uppsala, Sweden; email: [email protected] ANNUAL REVIEWS Further Click here to view this article's online features: t%PXOMPBEmHVSFTBT115TMJEFT t/BWJHBUFMJOLFESFGFSFODFT t%PXOMPBEDJUBUJPOT t&YQMPSFSFMBUFEBSUJDMFT t4FBSDILFZXPSET Annu. Rev. Anthropol. 2017. 46:357–78 Keywords First published as a Review in Advance on August animal studies, animal communicators, animal training, ape language, 7, 2017 companion species, ethics, pets The Annual Review of Anthropology is online at by [email protected] on 11/02/17. For personal use only. anthro.annualreviews.org Abstract https://doi.org/10.1146/annurev-anthro-102116- Since the demise in the 1980s of research by psychologists who attempted 041723 Annu. Rev. Anthropol. 2017.46:357-378. Downloaded from www.annualreviews.org to teach human language to apes, a range of other perspectives has arisen Copyright c 2017 by Annual Reviews. ⃝ that explore how humans can communicate with animals and what the pos- All rights reserved sibility of such communication means. Sociologists interested in symbolic ∗This article is part of a special theme on interactionism, anthropologists writing about ontology, equestrian and ca- Human–Animal Interaction. For a list of other articles in this theme, see http://www. nine trainers, people with autism who say they understand animals because annualreviews.org/doi/full/10.1146/annurev- they think like animals, and a ragbag of sundry New Age women who claim an-46-themes to be able to converse with animals through telepathy have started discussing human–animal communication in ways that recast the whole point of think- ing about it. -
'Anthropologists Are Talking' About Feminist Anthropology
‘Anthropologists Are Talking’ About Feminist Anthropology he series ‘Anthropologists Are Talking’ is a roundtable feature in which anthropologists talk candidly and spontaneously about issues Tof relevance to the discipline. The aim of the series is to reflect the kinds of conversations we all have (or wish we had) with colleagues — the fun and engaging ones in which we recount, joke, agree, dispute and formulate part of a broader vision of what anthropology is or could be. This conversation was held to mark the fact that the two landmark books in feminist anthropology, Woman, Culture and Society, edited by Michelle Zimbalist Rosaldo and Louise Lamphere, and Toward an Anthropology of Women, edited by Rayna R. Reiter (later Rapp) had celebrated their 30 year anniversaries in 2004 and 2005, respectively. Former Ethnos editor Don Kulick asked two of the books’ editors and the author of one of the most celebrated articles to appear in one of them to talk about the history of the volumes, about what happened next, and about their sense of feminist anthropology today. The participants are: louise lamphere Distinguished Professor of Anthropology at the Uni- versity of New Mexico and past President of the American Anthropological Association. Louise has studied issues of women and work for 20 years, beginning with her book on women workers in Rhode Island industry, From Working Daughters to Working Mothers (1987). Among her other books are Sunbelt Working Mothers: Reconciling Family and Factory (1993, coauthored with Patricia Zavella, Felipe Gonzales and Peter Evans), and Situated Lives: Gender and Culture in Everyday Life (1997, co-edited with Helena Ragoné and Patricia Zavella). -
Mainstreaming Third-Gender Healers: the Changing Percep- Tions of South Asian Hijras Pooja S
HUMANITIES AND SOCIAL SCIENCES Mainstreaming Third-Gender Healers: The Changing Percep- tions of South Asian Hijras Pooja S. Jagadish College of Arts and Science, Vanderbilt University Mainstreaming is the act of bringing public light to a population or issue, but it can have a deleterious impact on the individuals being discussed. Hijras comprise a third-gender group that has long had cultural and religious significance within South Asian societies. Described as being neither male nor female, hijras were once called upon for their religious powers to bless and curse. However, after the British rule and in the wake of more-recent media attention, the hijra identity has been scrutinized under a harsh Western gaze. It forces non-Western popula- tions to be viewed in terms of binaries, such as either male or female, and it classifies them by inapplicable Western terms. For example, categorizing a hijra as transgendered obfuscates the cultural significance that the term hijra conveys within their societies. Furthermore, media rep- resentations of hijras cause consumers to view themselves as more natural, while hijras become objectified as occupying a false identity. This has caused them to be pigeonholed within the very societies that once legitimated their existence and respected them for their powers. With their cultural practices being seen as outmoded, and their differences from Western people be- ing pointed out in the news and on television, hijras have faced significant discrimination and ridicule. After providing a discussion of relevant Western and non-Western concepts, I seek to describe hijras and the effects of mainstreaming on their lives. -
Locating Third Sexes by M
ISSN 14443775 2004 Issue No. 08 — Regions of Sexuality Locating Third Sexes By M. Morgan Holmes This paper is concerned with the limits of oppositional thinking about the construction of sexed subjects, and with the challenge of relaying knowledge about divergent sex/gender systems to scholars and readers who may never have the opportunity to see for themselves how different cultures operate. [1] Fieldwork, for most anthropology students, at least until doctoral candidacy, is prohibitively expensive; undergraduates in particular must rely on texts about 'regions of sexuality' other than their own. The paper argues that much of the existing work on cultural systems that incorporate a 'third sex' portray simplistic visions in which societies with more than two sex/gender categories are cast as superior to those that divide the world into just two. I argue that to understand whether a system is more or less oppressive than another we have to understand how it treats its various members, not only its 'thirds'. Glossing over that information impoverishes the information to which scholars unable to (re)visit specific sociocultural locations have access. While careful anthropology clearly attempts to avoid dichotomous and superficial thinking, there are abuses of anthropological methods and data that we ignore at our peril. Such abuses include asking anthropology to answer for us why we are the way we are, whomever we may be. Lest my concern about this seem to come entirely out of the blue, I should give readers a sense of how I arrived at this observation. In the mid-1990's I 'came out' as an intersexed activist, and—as a graduate student in studies that bridged fields of inquiry in sociology and anthropology—was intrigued by the idea that some of my colleagues in the Intersex Movement put forward: Western culture and medical practice would do well to learn from cultures that had sex categories allowing the recognition of intersex states. -
Lgbtq Youth and Young Adult Survey
LGBTQ YOUTH AND YOUNG ADULT SURVEY: A JOINT PROJECT ON MARRIAGE EQUALITY OF THE UNIVERSITY OF FLORIDA CENTER ON CHILDREN AND FAMILIES AND THE EMORY CHILD RIGHTS PROJECT Kathryn Brightbill, Brian W. Kaufman, Margaret Riley, and Nick Vargo.1 Introduction This report presents the unheard voices of LGBTQ youth. Collected through a survey, their stories articulate how they are unfairly prejudiced by marriage inequality. The survey was conducted in connection with an amicus project for the United States Supreme Court, arguing that denial of the right to marry and recognition of same-sex marriage, sanctioned by the federal Defense of Marriage Act (DOMA) and the laws of certain states, violates equal protection and substantive due process rights under the Fourteenth Amendment. These voices support social science research on LGBTQ youth that demonstrates the impact of DOMA on the lives of LGBTQ youth. This report focuses on five themes represented in the voices of LGBTQ youth. The themes embody the reflections of youth examining the denial of same-sex marriage by the U.S. government: stigmatization by their peers and society; hardships in defining their sexual identity; difficult life decisions imposed on them as a result of DOMA; the effect that the denial of same-sex marriage has on a young person’s identity; and their fears and hopes for the future to be accepted and supported as full citizens. The federal government’s interests are not legitimized by a tradition that is grounded in prejudice, discrimination, and legal animus enshrined by DOMA Survey Methodology Participants The total number of participants at the time this Survey was compiled was 134. -
The Gender of Brazilian Transgendered Prostitutes Author(S): Don Kulick Source: American Anthropologist, New Series, Vol
The Gender of Brazilian Transgendered Prostitutes Author(s): Don Kulick Source: American Anthropologist, New Series, Vol. 99, No. 3 (Sep., 1997), pp. 574-585 Published by: Wiley on behalf of the American Anthropological Association Stable URL: http://www.jstor.org/stable/681744 Accessed: 23-02-2016 11:29 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. American Anthropological Association and Wiley are collaborating with JSTOR to digitize, preserve and extend access to American Anthropologist. http://www.jstor.org This content downloaded from 128.135.12.127 on Tue, 23 Feb 2016 11:29:47 UTC All use subject to JSTOR Terms and Conditions DON KULICK / STOCKHOLMUNIVERSITY The Gender of Brazilian Transgendered Dllnetitllte MALESWHO ENJOY being anally penetrated by other One of the basic things one quickly learns from any males are, in many places in the world, an object of spe- analysis of LatinAmerican sexual categories is that sex cial cultural elaboration.Anywhere they occur as a cul- between males in this part of the world does not neces- turally recognized type, it is usually they who are sarily result in both partners being perceived as homo- classiEledand named, not the males who penetrate them sexual. -
ALWAYS AFTER: Desiring Queerness, Desiring Anthropology
Openings and Retrospectives ALWAYS AFTER: Desiring Queerness, Desiring Anthropology MARGOT WEISS Wesleyan University http://orcid.org/0000-0001-7275-0415 I’m still after queer theory. This might mean: even while queer theory has been pronounced over (can I get a refund?), I’m embarrassingly here. And it might mean: invited to the wake of queer theory, I’m still, as in somewhat paralyzed, with nothing to say. And it might mean: evidencing my usual incapacity to let go once I attach, I’m still after it; I haven’t stopped desiring queer theory. —Elizabeth Freeman To do anthropology, I venture, is to dream like an Ojibwa. As in a dream, it is continually to open up the world, rather than to seek closure. ...It is the constant awareness of alternative ways of being....Wherever we are, and whatever we may be doing, we are always aware that things might be done differently. It is as though there were a stranger at our heels, who turns out to be none other than ourselves. —Tim Ingold CULTURAL ANTHROPOLOGY, Vol. 31, Issue 4, pp. 627–638, ISSN 0886-7356, online ISSN 1548-1360. ᭧ by the American Anthropological Association. All rights reserved. DOI: 10.14506/ca31.4.11 CULTURAL ANTHROPOLOGY 31:4 What is queer in queer anthropology today? I remember first reading Eve Sedgwick in a queer theory course in graduate school at Duke in the late 1990s. I remember the pleasure I took in her now indispensable definition of queer as “the open mesh of possibilities, gaps, overlaps, dissonances and resonances, lapses and excesses of meaning when the constituent elements of anyone’s gender, of anyone’s sexuality aren’t made (or can’t be made) to signify monolithically” (Sedgwick 1993, 8). -
Don Kulick Anthropological Theory 2003; 3; 199 DOI: 10.1177/1463499603003002005
Anthropological Theory http://ant.sagepub.com Sex in the New Europe: The Criminalization of Clients and Swedish Fear of Penetration Don Kulick Anthropological Theory 2003; 3; 199 DOI: 10.1177/1463499603003002005 The online version of this article can be found at: http://ant.sagepub.com/cgi/content/abstract/3/2/199 Published by: http://www.sagepublications.com Additional services and information for Anthropological Theory can be found at: Email Alerts: http://ant.sagepub.com/cgi/alerts Subscriptions: http://ant.sagepub.com/subscriptions Reprints: http://www.sagepub.com/journalsReprints.nav Permissions: http://www.sagepub.com/journalsPermissions.nav Downloaded from http://ant.sagepub.com at DALHOUSIE UNIV on April 24, 2007 © 2003 SAGE Publications. All rights reserved. Not for commercial use or unauthorized distribution. 76Q 05 kulick (ds) 13/5/03 10:13 am Page 199 Anthropological Theory Copyright © 2003 SAGE Publications (London, Thousand Oaks, CA and New Delhi) Vol 3(2): 199–218 [1463-4996(200306)3:2;199–218;033162] Sex in the new Europe The criminalization of clients and Swedish fear of penetration Don Kulick New York University Abstract This article is a critical discussion of the 1998 Swedish law that made it a crime to purchase or attempt to purchase ‘a temporary sexual relationship’. It discusses the cultural context in which the law was proposed and passed, and it reviews newspaper articles and government commissioned reports that assess the effects of the law. The point of the article is to argue that the law is about much more than its overt referent ‘prostitution’. Instead, the argument is made that the law is a response to Sweden’s entry into the EU.