-Virginia R. Dominguez, Louis A. Pérez, Jr., On becoming Cuban: Identity, nationality, and culture. Chapel Hill: University of North Carolina Press, 1999. xiv + 579 pp.-Solimar Otero, Kali Argyriadis, La religión à la Havane: Actualités des représentations et des pratiques culturelles havanaises. Paris: Éditions des Archives Contemporaines,1999. 373 pp.-Jane Desmond, Jane Blocker, Where is Ana Mendieta?: Identity, performativity, and exile. Durham NC: Duke University Press, 1999. xvi + 166 pp.-Richard Handler, Amílcar A. Barreto, Language, elites, and the state: Nationalism in Puerto Rico and Quebec. Westport CT: Praeger, 1998. x + 165 pp.-Juan Flores, Lillian Guerra, Popular expression and national identity in Puerto Rico: The struggle for self, community, and nation. Gainesville: University Press of Florida, 1998. xi + 332 pp.-Eileen J. Findlay, Rafael L. Ramírez, What it means to be a man: Reflections on Puerto Rican masculinity. New Brunswick NJ: Rutgers University Press, 1999. xv + 139 pp.-Arlene Torres, Eileen J. Suárez Findlay, Imposing decency: The politics of sexuality and race in Puerto Rico, 1870-1920. Durham NC: Duke University Press, 1999. xii + 316 pp.-Rita Giacalone, Humberto García Muñiz ,Fronteras en conflicto: Guerra contra las drogas, militarización y democracia en el Caribe, Puerto Rico y Vieques. San Juan: Red Caribeña de Geopolítica, Seguridad Regional y Relaciones Internacionales, afiliada al Proyecto AT-LANTEA, 1999. 211 pp., Jorge Rodríguez Beruff (eds)-Bonham C. Richardson, q , Polly Pattullo, Fire from the mountain: The tragedy of Monserrat and the betrayal of its people. London: Constable, 2000. xvii + 217 pp.-Aisha Khan, Gillon Aitken, Between father and son: Family letters. V.S. Naipaul. New York: Alfred A. Knopf, 2000. xi + 297 pp.-J. Michael Dash, Marie-Hélène Laforest, Diasporic encounters: Remapping the Caribbean. Naples Liguori, 2000. 271 pp.-Jeanne Garane, Renée Larrier, Francophone women writers of Africa and the Caribbean. Gainesville: University Press of Florida, 2000. ix + 156 pp.-Julian Gerstin, Brenda F. Berrian, Awakening spaces: French Caribbean popular songs, music, and culture. Chicago: University of Chicago Press, 2000. xvi + 287 pp.-Halbert Barton, Steven Loza, Tito Puente and the making of Latin music. Urbana: University of Illinois Press, 1999. xvi + 258 pp.-Mark Moberg, Anne Sutherland, The making of Belize: Globalization in the margins. Westport CT: Bergin & Garvey, 1998. x + 203 pp.-Daniel A. Segal, Kevin K. Birth, 'Any time is Trinidad time' : Social meanings and temporal consciousness. Gainesville: University Press of Florida, 1999. xiv + 190 pp.-Samuel Martínez, Michele Wucker, Why the cocks fight: Dominicans, Haitians, and the struggle for Hispaniola. New York: Hill and Wang, 1999. xxi + 281 pp.-Paul E. Brodwin, Terry Rey, Our lady of class struggle: The cult of the virgin Mary in Haiti. Trenton NJ: Africa World Press, 1999. x + 362 pp.-Robert Fatton, Jr., Elizabeth D. Gibbons, Sanctions in Haiti: Human rights and democracy under assault. Westport CT: Praeger, with the Center for Strategic and International Studies, Washington DC, 1999. xviii + 138 pp.-Robert Fatton, Jr., David M. Malone, Decision-making in the UN security council: The case of Haiti, 1990-1997. Oxford: Clarendon, 1998. xxi + 322 pp.-James Sanders, César J. Ayala, American sugar kingdom: The plantation economy of the Spanish Caribbean, 1898-1934. Chapel Hill: University of North Carolina Press, 1999. xii + 321 pp.-James Sanders, Alan Dye, Cuban sugar in the age of mass production: Technology and the economics of the sugar central, 1899-1929. Stanford CA: Stanford University Press, 1998. xiii + 343 pp.-Linden Lewis, Richard Hart, Towards decolonisation: Political, labour and economic developments in Jamaica 1938-1945. Kingston: Canoe Press, 1999. xxii + 329 pp.-John Smolenski, John W. Pulis, Moving on: Black loyalists in the Afro-Atlantic world. New York: Garland, 1999. xxiv + 224 pp.-Rosemarijn Hoefte, Clem Seecharan, Bechu: 'Bound coolie' Radical in British Guiana 1894-1901. Kingston: University of the West Indies Press, 1999. x + 315 pp.-Bonno Thoden van Velzen, C.N. Dubelaar ,Het Afakaschrift van de Tapanahoni Rivier in Suriname. Utrecht: Thela Thesis, 1999. 183 pp., André R.M. Pakosie (eds)-Bonno Thoden van Velzen, André R.M. Pakosie, Gazon Matodja: Surinaams stamhoofd aan het einde van een tijdperk. Utrecht: Stichting Sabanapeti, 1999. 172 pp.-Geneviève Escure, Peter L. Patrick, Urban Jamaican Creole: Variation in the Mesolect. Amsterdam: John Benjamins, 1999. xx + 331 pp.
El artículo examina la evolución de las sexualidades en la Argentina en el contexto de los cambios sociales y culturales ocurridos durante el siglo pasado y las grandes transformaciones de la última década. Durante gran parte del siglo XX la medicina, la psiquiatría y el imaginario común condenaron como patología la homosexualidad. La homofobia tuvo algunos desplazamientos durante el peronismo, pero los Edictos Policiales, que fueron normas inconstitucionales creadas por la propia policía, reprimían el ejercicio de la homosexualidad. El movimiento por los derechos de las personas gay surgió a fines de la década de 1960, pero sufrió los embates de la feroz dictadura militar (1976-1983). El regreso a la democracia pudo extenderse la agencia con la acción de diversos grupos de activistas, y la epidemia HIV/SIDA fue decisiva para su visibilidad. Por su parte, las manifestaciones de las mujeres lesbianas, aunque aparecidas también en la década 1960, fueron más tímidas en su expresión y por lo general se incorporaron al propio movimiento feminista y al activismo gay. Las personas trans e intersexuales solo pudieron formar colectivos a mediados de la década de 1990 con muchas mayores dificultades para el reconocimiento. Los cambios fundamentales, y poco previstos, ocurrieron en la última década, cuando la Argentina sancionó las dos principales reformas, la ley que autoriza el casamiento de las personas del mismo sexo y la ley de identidad de género que da garantías de completa igualdad civil a las personas según la identidad de género y sexualidad que manifiesten. ; The article examines the evolution of sexualities in Argentina, in the context of social and cultural changes during the past century and the great transformations of the past decade. For much of the twentieth century, medicine, psychiatry and common imaginary condemned homosexuality as pathology. Homophobia had some changes during the Peronist regime, but the "police edicts" were unconstitutional rules created by the police itself, and it was very common gay persecution, especially during dictatorships. The movement for the rights of gay people emerged in the late 1960s but suffered the brunt of the military dictatorship (1976-1983). With the resumption of democracy could extend rights agency by the action of various activist groups, and the HIV/AIDS epidemic was decisive for its visibility. Meanwhile, demonstrations of lesbians also appeared in the early 1960s, but they were more timid in their expressions and usually joined the feminist movement itself and gay activism. The trans and intersex people were able to form groups in the mid 1990s with many more difficulties for recognition. Fundamental and unforeseen changes occurred in the last decade, when Argentina sanctioned two main reforms, the law authorizing the marriage of persons of the same sex, and the gender identity law that guarantees full civil equality to people according to gender identity and sexuality declared. ; O artigo examina a evolução das sexualidades na Argentina no contexto das mudanças sociais e culturais do século passado e as grandes transformações da última década. Durante grande parte do século XX, a medicina, a psiquiatria e o imaginário social, condenaram a homossexualidade como uma patologia. A homofobia teve algumas modifcações durante o regime peronista, mas os "decretos da polícia", que eram inconstitucionais pois tratavam-se de normas criadas pela própria polícia, reprimiram a homossexualidade. O movimento pelos direitos dos homossexuais surgiu na década de 1960, mas sofreu o impacto da ditadura militar (1976-1983). Com a retomada da democracia pôde se estender a agência de vários grupos ativistas e foi muito importante para a sua visibilidade a epidemia de HIV/AIDS. As manifestações das mulheres lésbicas- aparecidas também na década de 1960- foram mais tímidas, geralmente ligadas ao ativismo gay e ao movimento feminista. As pessoas trans e intersexuais não foram capazes de formar grupos senão até meados da década de 1990, tendo muitas mais dificuldades para o reconhecimento. Mudanças notáveis ocorreram na última década, com duas reformas civis: a lei que autoriza o casamento entre pessoas do mesmo sexo, e a lei de identidade sexual e de gênero que dá garantias de igualdade civil plena às pessoas, de acordo com o gênero e a sexualidade que elas manifestam. ; Fil: Barrancos, Dora Beatriz. Universidad de Buenos Aires. Facultad de Ciencias Sociales; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina
La presente tesis doctoral consiste en un estudio historiográfico de la erotología árabe e islámica medieval, para el cual hemos tomado como referencia el Kitāb al-īḍāḥ fī asrār al-nikāḥ escrito por el erudito 'Abd al-Raḥman Ibn 'Abd Allah Ibn Naṣr al-Šayzarī, durante el siglo XIII. Para entender la información contenida en este tratado, previamente exploramos la literatura sexual como un espacio histórico desde el nacimiento del islam, a fin de comprender cómo este corpus textual se ha configurado con el paso de los siglos. A partir de aquí, realizamos una traducción completa del Kitāb al-īḍāḥ fī asrār al-nikāḥ siguiendo la edición llevada a cabo por Muḥammad Sa'īd al-Ṭarīḥī. El Kitāb al-īḍāḥ fī asrār al-nikāḥ que traducimos como El Manifiesto sobre los secretos del coito o Elucidación de los secretos del matrimonio viene a sumarse al género de la erótica árabe medieval, conocido este como kutub al-bāh o "libros eróticos". Entendemos por kutub al-bāh un acervo de escritos, caracterizados por su estilo multidisciplinar y misceláneo, en los que se relata sobre el arte del coito, afrodisíacos, ventajas y perjuicios del sexo, cuidado e higiene sexual, descripción del deseo carnal, el goce y el apetito, etc., independientemente de su orientación sexual e implicación transgresiva, producidos a partir del siglo IX, en el espacio geográfico que el islam ocupaba en estos siglos. Es a partir de la época mencionada que la sociedad abasí de Bagdad se convierte en un campo fecundo para los tratados eróticos árabes, una costumbre que se mantendría a lo largo de los siglos. La emergencia de los kutub al-bāh surge en la sociedad árabe e islámica, como consecuencia del cambio de costumbres de los árabes debido esencialmente al contacto con otras culturas y a la transformación histórico-política que coloca en primer plano a la corte y al estado, lo que da lugar al establecimiento de una cultura árabe más refinada y lujuriosa. En el caso de la obra que nos ocupa, esta es una compilación principalmente de afrodisíacos, afeites, preparados alimenticios, vendajes, ungüentos, etc., que estimulan la potencia y el apetito sexual, engrosan el pene, mejoran la higiene sexual y embellecen el cuerpo de las mujeres. Se trata igualmente de una gran compilación sobre las características de la belleza femenina, lo cual ha valido a su autor cierta popularidad y reconocimiento. La estructura de la tesis consta de cinco capítulos en los que se vislumbran los objetivos principales de los que partimos: por un lado, en los dos primeros capítulos ofrecemos un estudio dedicado a los aspectos históricos, religiosos, sociales, lingüísticos y literarios que han influido al desarrollo de los kutub al-bāh. De esta manera, pretendemos proporcionar un análisis exhaustivo de un género singular en el conjunto de la literatura árabe medieval que hasta el momento no había recibido una investigación en profundidad. Por otro lado, en los tres capítulos restantes ofrecemos a la comunidad investigadora el primer estudio sobre su biografía y la obra erótica de 'Abd al-Raḥman Ibn 'Abd Allah Ibn Naṣr al-Šayzarī, y completamos esta tesis aportando la traducción al castellano de su tratado erótico Kitāb al-īḍāḥ fī asrār al-nikāḥ. Las razones por las que hemos elegido esta temática y en especial la obra de al-Šayzarī son la distinción del erotismo como género propio de la literatura árabe medieval, la evolución de este género y como no, la necesidad de aportar una nueva traducción al castellano de una obra erótica. Conclusiones No cabe duda de que el Kitāb al-īḍāḥ posee un valor innegable como fuente de documentación, pues su carácter multidisciplinar, educativo y misceláneo se expande a lo largo de obra. Es incuestionable además la evidente vinculación que esta tiene con el género del erotismo. Su estructura, contenido, finalidad, temática y léxico empleados en ella siguen los patrones propios de los tratados eróticos árabes. De esta manera, si bien su contenido formal la adscribe al repertorio de los kutub al-bāh, podemos concluir que el fondo del Kitāb al-īḍāḥ es un ejemplo más para el subgénero de los afrodisíacos y la fisiognomía femenina. De igual manera, el autor, con el recurso a los alimentos potenciadores del apetito sexual y a las numerosas recetas afrodisíacas, no solo pretende causar exaltación en el lector masculino, sino que, como bien se ha explicado a lo largo de esta investigación, es también una meta lícita por parte de los musulmanes. De ahí que planteemos el por qué de su composición y cómo esta se relaciona con el contexto en el que fue redactada. Por esta razón, concluimos que existe una estrecha conexión entre el espacio temporal en el que se redactó la obra y el factor sociopolítico islámico de expansión y absorción de las culturas iranias y turcas, que son la clave principal y de motivación que impulsaron a nuestro autor a redactar esta obra. De manera que al-Šayzarī a través de su obra se coloca al mismo nivel que sus contemporáneos al-Ṭūsī y al-Tīfāšī. En cuanto a la enigmática figura de al-Šayzarī, desde un principio, hemos contado con escasos datos extraídos de enciclopedias en las que se presenta una información harta dispersa. Es más, ni siquiera los mismos enciclopedistas árabes se han puesto de acuerdo a la hora de establecer un dato fijo y preciso: fecha de muerte, ocupación y otros datos. Al-Šayzarī aparece situado en dos siglos distintos: s. XII y s. XIV. Sin embargo, esto no ha sido un óbice para la investigación que nos ocupa. Como resultado, después de todo este largo recorrido y de poner en cuestión un largo trasiego de hipótesis e ideas, hemos llegado a la conclusión de que todas las investigaciones anteriores a la nuestra resultan cuanto menos inconclusas. Al-Šayzarī no fallece en la misma fecha que Ṣalāḥ al-Dīn (m. 1193), al igual que rechazamos la posibilidad de que este pudiera morir a finales del siglo XIV. Llegados a este punto y sin poder afirmar tajantemente cuál fue su fecha de deceso, concluimos que nuestro autor vivió a lo largo del siglo XIII, habiendo podido morir a inicios del siglo XIV. De igual modo, cabe la posibilidad de que el autor del Kitāb al-īḍāḥ no coincida con el resto de obras que se le han atribuido, lo cual queda abierto para futuras investigaciones. Respecto del género erótico árabe, en general, podemos decir que el factor de la medicina es el eje vertebrador en los tratados eróticos árabes, deudor asimismo de la erudición griega hipocrática, aristotélica y galénica. Por lo cual, la literatura erótica, con todo el repertorio de recetas afrodisíacas que en ella aporta para promover la actividad sexual y mejorar su higiene, bebe directamente de la literatura médica precedente. Como resultado, nos ha llegado hasta hoy un amplio corpus literario, en el que son protagonistas reyes, califas, médicos, ulemas e incluso, el mismo Profeta. El islam pues se muestra receptivo a establecer unas normas y conductas sexuales, tanto en el ámbito del matrimonio como en el concubinato. En suma, se cosifica una literatura sexual, gestionada bajo el beneficio masculino en la que la imagen de las mujeres es el único objeto sexual. Sin embargo y pese a que la sociedad islámica actual ofrece una imagen silenciada y tabuizada de los asuntos sexuales desde cualquier punto en el que se estudie, una de las constantes a lo largo de la historia árabe e islámica ha sido la actitud positiva y receptiva hacia la sexualidad, al contrario de lo que parece ocurrir en otras culturas en las que ha predominado, por ejemplo, la imposición del cristianismo. En la cultura islámica se reconoce la importancia del amor, la pasión, el placer y el deseo y es por ello que la erudición en materia erótica resulte tan elevada como la de otros géneros. Con todo esto, estudiar la sexualidad en el islam y el esparcimiento en la literatura es explorar el islam oculto. El discurso erótico en el ámbito islámico académico está totalmente silenciado a causa del rigorismo al que ha sido sometido en el último siglo. Por ende, hoy en día la literatura árabe carece del género erótico. Fuentes y bibliografía abreviadas Fuentes: AL-ĀBĪ, Abū Sa'd Manṣūr. Naṯr al-durr, 7 vols. Ed. Muḥammad 'Alī Qarna. El Cairo: Hašiy'a li l-Miṣriyya al-'Āmma li l-Kitāb, 1985. AL-ANṢĀRĪ, Muḥammad Ibn Ibrāhīm. Al-Siyāsa fī 'ilm al-firāsa. Ed. Aḥmad Farīd al-Mazīdī. Beirut: Dār al-Kutub al-'Ilmiyya, 2005. AL-BAGDĀDĪ, Muḥammad al-Kātib. Kitāb al-ṭabīj. Mu'ŷam al-ma'kil al-dimašqiyya. Ed. Fajrī al-Barūdī. S. l.: Dār al-Kitāb al-Ŷadīd, 1964. IBN 'ABD RABIHI, Muḥammad. Al-'Iqd al-farīd, 8 vols. Ed. 'Abd al-Maŷīd al-Raḥīnī. Beirut: Dār al-Kutub al-'Ilmiyya, 1987. IBN FALĪTA. Rušd al-labīb ilā mu'āšarat al-ḥabīb. Ed. Salah Addin Khawwam, trad. 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Granada: Universidad de Granada, 1998. LUCENA ROMERO, Miguel Ángel. "La metonimia en el Corán y la legitimación islámica del sexo". El Genio Maligno. Revista de Humanidades y Ciencias Sociales, 19, 2016, pp. 73-78. ---. "Una enciclopedia de deseo: el término coito en las fuentes árabes y el léxico sexual, a través del Kitāb al-iḍāḥ fī asrār al-nikāḥ de al-Šayzarī". Miscelánea de Estudios Árabes y Hebreos, 66, 2017, pp. 195-212. ---. "Concupiscencia en el islam medieval: el exceso sexual y las desviaciones carnales". Miscelánea de Estudios Árabes y Hebreos, 67, 2018, pp. 153-174. MARÍN, Manuela. "Marriage and Sexuality in Al-Andalus". En Marriage and Sexuality in Medieval and Early Modern Iberia. Ed. Eukene Lacarra Lanz. Londres: Routledge, 2002, pp. 3-20. MERNISSI, Fátima. El harén político. El profeta y las mujeres. Trad. Inmaculada Jiménez Morell. Ediciones del oriente y del mediterráneo. Madrid: 1987. AL-MUNAŶŶID, Salāḥ al-Dīn. Al-ḥayāt al-ŷinsiyya 'inda l-'arab. Beirut: Dār al-Kitāb al-Ŷadīd, 1975. MYRNE, Pernilla. "Pleasing the Beloved: Sex and True Love in a Medieval Arabic Erotic Compendium". En Beloved: Love and Languishing in Middle Eastern Literatures. Eds. Michael Beard, Alireza Korangy y Hanadi al-Samman. London, New York: I.B. Tauris, 2017, 215-236. ---. "Of Ladies and Lesbians and Books on Women from the Third/Ninth and Fourth/Tenth Centuries". Journal of Abbasid Studies, 4, 2017, pp. 187-210. RODICA FIRANESCU, Daniela. "Revisting Love and Coquetry in Medieval Arabic Islam: Al-Suyūṭī's Perspective". En Al-Suyūṭī, a Polymath ot the Mamlūk Period: Proceedings of the Themed Day of the First Conference of the School of Mamlūk Studies. Ed. Antonella Ghersetti. Boston: Brill, 2016, pp. 241-259. ROSENTHAL, Franz. "Ar-Rāzī on the Hidden Illness". Bulletin of the History of Medicine, 52, 1978, pp. 45-60. ROSNER, Fred. Sex Ethics in the Writings of Moses Maimonides. New Jersey: Jason Aronson Inc., 1994. ROWSON, Everett K. "The Categorization of Gender and Sexual Irregularity in Medieval Arabic Vice Lists". En Body Guards: The Cultural Politics of Gender Ambiguity. Eds. Julia Epstein y Kristina Straub. Nueva York y Londres: Routledge, 1991, pp. 50-79. ---. "Arabic: Middles Ages to Nineteenth Century". En Encyclopedia of Erotic Literature. Eds. Gaétan Brulotte y John Phillips. Nueva York: Routledge, 2006, pp. 43-61. SALEH, Waleed. Amor, sexualidad y matrimonio en el islam. Madrid: Ediciones del Oriente y del Mediterráneo, 2010. SZOMBATHY, Zoltan. Mujun: Libertinism in Medieval Muslim Society and Literature. Cambridge: Gibb Memorial Trust, 2013. VAN GELDER, Geert Jan. "The Ḥammām: A Space Between Heaven and Hell". Quaderni di Studi Arabi, 3, 2008, pp. 9-24. ZE'EVI, Dror. Producing desire: Changing Sexual Discourse in the Ottoman Middle East, 1500-1900. Berkeley: University of California Press, 2006. ; Tesis Univ. Granada.
15 Years of Predictions and Realities With this issue we begin our fifteenth year of publication. This decade and a half has certainly seen a number of changes to the field, and to the academy in general. If we compare the present state of the field, and higher education in general, to what was predicted for us 15 years ago, we can get a 30,000-foot view on some interesting advancements and disappointing stalls. We'd like to look at just two of those predictions, where the current state of affairs illustrates just how fluid and nuanced higher education is as we crawl out of the global pandemic. Parsing the field in any way we choose, via institutions, or disciplines, or geographic regions, or modes of instruction, etc., we can see but one commonality: we are not monolithic, and do not move in lockstep. Online / Digital / Remote instruction Perhaps the most ubiquitous and incessant prediction, one that began in the mid-1990s and which we are still working hard to manifest, is that online education will conquer the digital divide and democratize higher education. We can all point to successful online programs, degrees, and even entire universities. However, as we have learned in the past year, the potential for remote instruction is still high, but other factors, unanticipated fifteen years ago, mitigate against it becoming the panacea for all the ills of higher education. ZOOM fatigue is real, and a student's success in an online environment relies heavily on their internal locus of control. Remote instruction, we have learned, requires students to be far more responsible for their own time and effort than any face-to-face instruction ever required. We're not sure if this is the reason why students dislike remote instruction, but the fact is that they do, or at least they did. A survey of undergraduates conducted by SimpsonScarborough in March of 2020 (at the beginning of the lockdown of higher ed here in the US) revealed that 63% of the respondents said that online instruction was worse than the in-person instruction they received at their school. When SimpsonScarborough repeated the same survey just a month later, than number had risen to 70%.1 But, oh, what a difference a year makes. The Digital Learning Pulse survey of undergraduates in the US, published in April of 2021 by Bay View Analytics (in partnership with a number of entities heavily invested in the use of technology in education), notes that 73% of their respondents either somewhat agreed or strongly agreed that they would like to take some fully online courses in the future.2 Maybe we got better at remote instruction once we had a chance to breathe after the mad scramble to jump online in the spring of 2020. Maybe students rose to the occasion and remained persistent in their coursework. Or maybe the real explanation here is the distinction between being forced to have all your courses online and choosing to take some fully online courses. And there are other reasons why we are not all teaching MOOCs as we sit poolside, relying on ZOOM to make us look engaged with a nicely academic virtual background. Even before the pandemic, the rise (and subsequent fall) of many for-profit online universities painted online instruction with a broad brush, and soured many on it as just a cash grab. Some not-for-profit institutions, looking to cut instructional expenses and get good returns on their investments in large Learning Management Systems, played fast and loose with intellectual property rights, and the professoriate (whom those institutions saw as merely content providers) balked at having their instructional designs and course materials co-opted into turnkey courses that could be taught by adjuncts or teaching assistants. Fortunately, the tide has turned in this matter at least, as many institutions have articulated IP policies that benefit greatly from faculty input. Other enhancements or appendages to online instruction, things like the gamification of learning or the use of virtual reality, have sputtered and seen little penetration in the culture. Big Data Another prediction that has been proven true, but in unexpected ways, is one bruited about for decades. Decisions in higher education, this prediction states, will rely less on historical models, institutional or disciplinary inertia, and the vagaries of theoretical models. Rather, these decisions will be driven by data. And those data sets are overwhelmingly numerical rather than verbal. Everything from student ratings of instruction to annual reviews of faculty members, from your methodology for evaluating student performance to Comprehensive Administrative Review dashboards, relies on numbers. While the distinction between, say, a score of 4.6 and a score of 4.7 out of 5 may be minute, for many faculty members such fine distinctions matter a great deal, because they are tied to their compensation packages. We can, in good faith, argue both sides of the tendency to boil our professional lives down to a series of numbers, but the movement away from anecdotal evidence and the "it works for me" mentality has, in large part, improved both curricula and instruction. The SoTL field, more than almost any other discipline in higher education, has sorted itself over the period of the last fifteen years, demonstrating a strong preference for data-driven decision-making. IJSoTL itself illustrates this point. If you look at the articles from our first year of publication, you see a far wider variety of article types. There are some articles that follow the social science model--where data is generated then analyzed, but there are a number of other forms, like essays, reflections, and personal narratives. Our most recent issues are almost completely filled with articles that follow the social science model, since what it offers is reliability and repeatability. In other areas, however, this drive toward data has moved in fits and starts. Predictive analytics, where instructors can drill down into huge data sets to predict the success or failure of individual students, has been one of the largest carrots dangled in front of us in recent years. It represents the most enticing promise of data, yet it still cannot offer the level of certainty that the big data sales teams continue to claim. But the efficacy and the possibility of data for transforming higher education is seen at its most engaging in what we might call the rise of assessment culture. As we employ the Continuous Quality Improvement or Total Quality Management cycles first used in the US in the 1950s, honed to their streamlined perfection in Japan in the 1970s, then rediscovered in the west in the 1980s, we participate in the "plan-do-study-act" process that is the foundation for any sound and lasting change in a culture or institution. And the grist for this mill, the fuel for this engine, is the data we generate then analyze. We think we can say with certainty that nothing in higher education has had such a positive impact, or possesses such still-untapped potential, as the data generated through program assessment. A Special Issue Moving from the past to the very immediate future, we will be celebrating our fifteenth year of publication with a special issue that will come out in January of 2022.That issue will focus on the scholarship of teaching and learning here where the journal is housed, at Georgia Southern University. We would like to show the innovative work that our colleagues are doing here, in the hope that you may be able to use what they're doing in your own work. We'll still be publishing our regular issue in May of 2022 so this special issue is a bonus, and this volume will contain three issues rather than two. A Change to the Masthead Before we show you a variety of our colleagues on our several campuses in our special issue, we'd like to introduce just one, a new addition to our masthead. Nikki DiGregorio is an Associate Professor in the School of Human Ecology and a member of the Women's, Gender, and Sexuality Studies Executive Board at Georgia Southern. She joins the journal as an Editor-in-Chief. Nikki teaches courses in sexuality and diversity in human development, public policies affecting families, as well as programming and evaluation, and conducts research on the interplay between social policy, language appropriation, and the experiences of gender and sexual minorities. Nikki has published in SoTL, examining especially the effectiveness of teaching strategies centered around concepts including diversity-related issues, homophobia, trauma-informed care, objectification, and sexualization. She is also the current Vice President of the Family Science Association, the premiere teaching-focused organization in the discipline. As many of us head back to face-to-face instruction in the fall of 2021, we hope you all can keep safe, and will find both fulfillment and joy in the new normal, whatever that may be. The Editors Notes 1. See "Higher Ed and COVID-19: National Student Survey," SimpsonScarborough, April 2020, available at https://f.hubspotusercon- tent30.net/hubfs/4254080/SimpsonScarborough%20National%20Student%20Survey%20.pdf, and "Higher Ed and COVID-19: April Replication of the National Student Survey," SimpsonScarborough, April 2020, available at https://f.hubspotusercontent30.net/ hubfs/4254080/The%20April%20Replication%20of%20the%20National%20Student%20Survey%20by%20SimpsonScarb orough.pdf. 2. For complete results, see https://info.cengage.com/wrec_PulseSurveyResults_1470945, which requires a free registration. For a summary of results, see "Students Want Online Learning Options Post-Pandemic," by Lindsay McKenzie, in Inside Higher Ed, 27 April 2021, available at https://www.insidehighered.com/news/2021/04/27/survey-reveals-positive-outlook-online-instruction-po st-pan- demic#:~:text=The%20majority%20of%20students,%2073,in%2Dperson%20and%20online%20instruction.
En las últimas décadas, el rol específico de las mujeres en las relaciones internacionales ha recibido más atención y las teorías feministas han ganado terreno en el debate intelectual, lo que ha contribuido a una sensibilización general hacia la incorporación del análisis de la categoría de género en la disciplina de las Relaciones Internacionales. De hecho, uno de los rasgos característicos de la disciplina había sido la invisibilización de las estructuras de género que impactan a hombres y mujeres de forma distinta. Sin embargo, con la irrupción del llamado "cuarto debate" se abrió una nueva oportunidad para pensar lo internacional desde miradas más críticas e inclusivas. El impacto de los estudios feministas tuvo lugar a finales de la década de 1980 con una publicación especial sobre género en la revista académica Millennium: Journal of International Studies. De gran relevancia en la actualidad son las teorías producidas fuera de los centros hegemónicos y que cuestionan tanto las teorías clásicas como el sistema de género occidental por encubrir un proyecto etnocéntrico. En efecto, las teóricas post y decoloniales pretenden desestabilizar los discursos hegemónicos sobre una supuesta experiencia universal de las mujeres. En este sentido, el objetivo central del presente artículo es realizar una revisión bibliográfica sobre las principales escuelas feministas, así como sistematizar la pluralidad de teorías y de prácticas feministas que han tenido lugar en el devenir de los estudios internacionales. De esta forma, tras una breve introducción sobre el surgimiento de los enfoques feministas en la disciplina, el presente estudio realiza un análisis de las aportaciones de las principales escuelas feministas: el feminismo liberal, el feminismo del punto de vista, el feminismo constructivista, el feminismo posmodernista, el feminismo postcolonial, el feminismo decolonial, la teoría queer y el enfoque sobre las masculinidades. A través del examen de estas diferentes corrientes teóricas, se analizará su impacto en la disciplina de las Relaciones Internacionales, evidenciando los cambios epistemológicos, metodológicos y ontológicos presentes en las diferentes escuelas. Las teorías feministas en las Relaciones Internacionales deben ser abordadas, pues, de manera multidimensional, en el sentido de reconocer las diferencias y elementos comunes respecto a las experiencias de las mujeres, hombres y disidentes sexuales desde diferentes latitudes ; In the last decades, the specific role of women in international relations has received more attention and feminist theories have gained ground in the intellectual debate, which has contributed to a general sensitization towards the incorporation of the analysis of the gender category in the discipline of international relations. In fact, one of the characteristic features of the discipline of international relations had been the invisibility of gender structures that impact men and women differently. However, with the emergence of the so-called "third debate", a new opportunity was opened to think about the international from more critical and inclusive perspectives. The impact of feminist studies took place in the late 1980s with a special publication on gender in Millennium: Journal of International Studies. Of great relevance at present are the theories produced outside of the hegemonic centers and that question both the classical theories and the Western gender system for covering up an ethnocentric project. Indeed, post-decolonial theorists aim to destabilize hegemonic discourses about a supposedly universal experience of women. In this sense, the main objective of this article is to carry out a bibliographic review on the main feminist schools, as well as to systematize the plurality of feminist theories and practices that have taken place in the course of international studies. In this way, after a brief introduction on the emergence of feminist approaches in the discipline, this study analyzes the contributions of the main feminist schools: liberal feminism, standpoint feminism, constructivist feminism, postmodernist feminism, postcolonial feminism, decolonial feminism, queer theory, and the focus on masculinities. Through the examination of these different feminist theoretical currents, their impact on the discipline of international relations will be analyzed, showing the epistemological, methodological and ontological changes present in the different schools. Feminist theories in international relations must therefore be approached in a multidimensional way, in the sense of recognizing the differences and common elements regarding the experiences of women, men and sexual dissidents from different latitudes. In this sense, the possibility of renewal in international relations occurred with the crisis of the realist paradigm after the end of the Cold War. In this context, there was the emergence of numerous studies that began to incorporate feminist lenses in their analyses. With the new critical perspectives - which focused their examinations on non-state and sub-state agents when criticizing state-centeredness in the discipline -, women were conceived as possible agents of transformation of their environment both locally and internationally. These criticisms implied a new dimension for incorporating issues of "low politics", an area in which the majority of women would be placed. In this context, feminist theories were gaining more and more relevance in the intellectual debate of the discipline and some authors began to criticize more strongly the dominant theories, given their markedly sexist bias. In the late 1980s, Ann Tickner stated that "international politics is a man's world" and, more forcefully, questioned, in light of feminist lenses, the six realist pillars of Hans Morgenthau. Morgenthau and other theorists sought to overturn the idea that "gender has nothing to do with international processes and events" (Zalewski, 1997, p. 342). Thus, realist theorists insisted on the defense of objectivity and neutrality in international relations, and in terms of gender argued that on the one hand, the topics covered equally affect men and women and, on the other hand, international relations refers to an autonomous sphere of reality. In recent years, we find few authors who support this vision, although the absence of studies with gender analysis in the discipline is salient. Of great relevance today are the theories produced outside the hegemonic centers and that question both the classical theories and the Western gender system for covering up an ethnocentric project that omits multiple hierarchies of power and that marginalizes and dismisses the agency of women who are outside the "center". Indeed, post-decolonial theorists aim to destabilize hegemonic discourses, both in international relations and in feminist studies. The contributions of feminism are one of the most important innovations in international relations, although, admittedly, it was "one of the last bastions to succumb to feminist research" (Byron and Thorburn, 1998, p. 211). Feminist literature has denounced the supposed objectivity of the classical paradigms of the discipline, especially realism, as well as the androcentrism that emerges from traditional analyses. For realists, the State is conceived as "an orderly, peaceful sphere that acts rationally in function of the national interest, representing the whole of society". However, some authors consider that this analysis is based on the "functions performed by men as the basis of political identity" (Rodríguez Manzano, 2001, p. 261) and, therefore, masculine characteristics "are projected onto the behavior of States" (Tickner, 1992, 6). The image of a State as a mirror of rational man is supported by the conceptual universe that surrounds it, such as the struggle for power, the search for peace, or sovereignty, which reinforces the idea that political activity is dominated by males. But this man is not just anybody, and the idea of the State is built in the image and likeness of the ideal archetype of a western white man. Hence follows another complaint made by many feminists: their ethnocentric bias. In the gender system, masculine identity rests on the necessary repression of the aspects considered feminine and, within this logic, colonized men are feminized: they are beings destitute of rationality, they need the tutelage of the white man for their "development". The other, the foreigner, and the different are constructed as irrational, unpredictable, qualities considered feminine in the western gender system. On the other hand, white women assume that they are the ones who invite other women to participate in feminist politics. They are conceived as the pioneers in this emancipatory process. Women in the Global South have denounced these discourses by pointing out that differences between women lead to differences of privilege, exclusion and power. In this sense, a woman's point of view does not guarantee a reciprocal relationship with the Other, but rather can exercise a hierarchical relationship by not considering the different female subjectivities. Therefore, they argue that feminist theory must include the experiences of all women through the intersection of gender, class, race, sexuality, political order, place of enunciation, etc. It is thus important to note that feminist theories are not monolithic and are characterized by their plurality. While some scholars have preferred to analyze international phenomena in a more traditional way, showing how women have played an important role in international politics -whether in "high politics" or in a subordinate position-, others have dedicated themselves to denaturalizing the concept of universal woman (that is, Eurowhite women), pointing out other problems, such as race, class or sexuality from an intersectional vision. Many, however, start from an initial guiding question: where are women in international relations? Parallel to this question and the incorporation of women as a variable in the discipline - a variable that is especially important for liberal and radical feminists - the category of gender is consecrated as the most relevant contribution ; Este texto forma parte de una investigación financiada por la Comunidad de Madrid en el marco de las Ayudas destinadas a la Atracción de Talento Investigador y del apoyo del Proyecto de I+D para Jóvenes Investigadores de la Universidad Autónoma de Madrid (Referencia SI1/PJI/2019-00257) y del Proyecto MINECO (Referencia HAR2016-76398-P).
Contemporary hostility towards Muslims at the global level and the consolidation of Islam in the geopolitical context as an anachronic alterity to the West cannot be understood without addressing the dynamics of the LGBTQ globalization framework. Although this hostility has so far encompassed very diverse areas like the compatibility of Islam with democracy, the regulation of the visibility of Islam in the public space, and the institutionalization of Islam and its relation to immigration, currently there has been an intensification of a praxis of control over some Muslim subjects by contemporary nation-states. These practices have been accompanied by a certain rhetoric on antiterrorism, securitization, nationalism and patriotism, where the LGBTQ question has played a fundamental role. This phenomenon highlights the emergence of a specific form of Islamophobia—referred to as 'queered Islamophobia' in this article—related to what Puar (2007) coined as 'homonationalism' more than a decade ago to denounce an aspect of modernity marked by a convergence between diverse state practices, transnational LGBTQ politics and the emergence of new Islamophobic discourses nourished by the neoliberal instrumentalization of LGBTQ. The homonationalist logic is underpinned by a culturalist discourse that promotes a dichotomous view of the world, where the West —modern, secular and LGBTQ friendly— finds itself face to face with its alter ego —orientalized, anachronistic, Islamic fundamentalist and LGBTQ phobic. This confrontation becomes effective through the transnational production of two antagonistic subjects. National homosexual subjects can only exist outside the limits of religion embodying agency and resistance, and their national legitimacy is done at the expense of their depoliticization and their participation in the subalternization discrimination and criminalization of Muslim sexual-racial subjects. They, in turn, embody neo-Orientalist ideas that link Islam with a lack of agency, depravity and/or sexual repression and LGBTQ phobia, and seem to be invariably evaluated through the lens of LGBTQ Western neoliberal secularism. The theoretical construction of Muslim sexual-racial subjects and so-called Muslim homophobia is, at this time, central to debates on values and securitization in the West and is used to justify repressive antiterrorist measures within Western nation-states (Haritaworn, 2008). Hostility towards gender and sexual diversity connected to Islam and/or Muslims has been conceptualized in different ways. Authors like Abraham (2010) refer to it as hegemonic Muslim homophobia, while Massad (2008) categorizes it as Islamic resistance to Western imperialism. In either case, it seems clear that the assumption of religiosity, in the Geertzian (1966) sense, constitutes a determining element when defining what a Muslim is —or is not— and explains their attitudes towards LGBTQ (Rahman, 2014). The problem is particularly acute considering the urgent need to address LGBTQ phobia as a compendium of geographical, cultural, sociopolitical, economic and legislative factors that goes beyond the strictly religious question. Indeed, the current rejection towards LGBTQ based on traditionalist interpretations of Islam —'Islamicate LGBTQ phobia' in short— and the growing institutionalized repression against sexual and gender minorities in Islamicate nation-states are part of a problem with many elements that cannot be understood without addressing some issues. Firstly, the relationship between gender and sexual diversity in relation to the Islamic tradition is complex. The second question concerns the influence of colonialization and neocolonialization on the gradual transformation of the traditional forms of sex/gender diversity that developed in the historic lands of Islam, as well as on social perception and the legislation adopted regarding these forms in the aforementioned states. The emergence of sexual liberation movements in the United States and Europe in the 1970s entailed an ongoing process of homosexualization (Roscoe, 1997) through which contemporary globalized LGBTQ categories have spread around the world (Rao, 2015). When combined with the rise of Islamic fundamentalism and the emergence of Islamicate nation-states, this process has constituted a threat to the continuity of the traditional forms of sex/gender dissidence. This phenomenon would not have been possible without the construction of an invented tradition of Muslim homophobia that is being instrumentalized both in the West—through the disciplinary apparatus of nation-states—and in Muslim-majority countries—through certain forces linked to Islamic fundamentalism—with the common purpose of legitimizing control over the internal order of the societies of both frameworks (Rahman, 2015). The main objective of this article is to review the state of the art of Islam in LGBTQ globalization by looking at the specific historical forms in which knowledge linked to each of these two axes is constituted, as well as the social practices, forms of subjectivities and power relations inherent to such knowledge from the point of view of surveillance, control and banishment strategies. This exercise will be materialised through the analysis of the two hegemonic oppositional positions of Islam and gender and sexual diversity—one of Islamicate LGBTQ phobia and the other of queered Islamophobia—through which Muslims in general and LGBTQ Muslims in particular are subalternized, discriminated against and criminalized today both in the West and in Muslim-majority countries. To that end, the present article proposes a queer approach that aims to contributes to international studies—and the contemporary debates within them—in which LGBTQ issues in relation to Islamic tradition are largely missing. In this regard, while the connections between race, ethnicity, religion, religion, class, gender, sexuality, state and nation have been addressed by certain disciplines of the social sciences, there is still reluctance to take queer contributions into account and, even more so, to frame them within the umbrella of the recently named field of Queer International Relations (Weber, 2016). For the purpose of this work, and without wishing to provide here a specific definition of a queer approach, what is really at stake in any queer research is not so much a specific methodological proposal, but rather a substantial political commitment to place gender and sexuality at the forefront of social science analysis, challenging, in so doing, the hegemonic orders denounced in their research. The queer approach is understood here, therefore, in the sense of moral and political commitment and counter-hegemonic denunciation, rather than in terms of disloyalty to conventional academic methods to which certain queer theorists refer. The article is structured in four sections: introduction, theoretical-methodological approach, discussion and conclusions. The introductory section clarifies from a critical anthropological perspective the relevance of the reconceptualization of religion as a category of analysis when approaching the study of Islam. The section on theoretical and methodological approach reflects on the implications of putting queer studies and international relations in conversation. The first discussion heading, focusing on Islamicate LGBTQ phobia, reflects on the relationship between sexual and gender dissidences, Islamic tradition and Muslim identity, as well as on the influence of colonization and neo-colonization on the current state of these dissidence within Muslim-majority countries. The second discussion heading, dealing with queered Islamophobia, delves into the framework of homonationalism and the consolidation of LGBTQ as a requirement for access to citizenship and as a civilizational marker of Muslim otherness. Finally, I present some brief conclusions and outline some possible future lines of research. ; El objetivo de este artículo es la elaboración de un estado de la cuestión sobre el islam en el marco de la globalización LGBTQ atendiendo a las formas históricas específicas en que se constituye el conocimiento vinculado a cada uno de estos dos ejes, además de las prácticas sociales, las formas de subjetividad y las relaciones de poder inherentes a tales conocimientos desde el punto de vista de las estrategias de vigilancia, control y prohibición. Este trabajo se ha llevado a cabo a través del análisis de las dos posiciones hegemónicas de oposición entre islam y diversidad sexual y de género —una, de LGBTQfobia islamizada, la otra, de islamofobia queerizada— sobre la base de las cuales las personas musulmanas, incluyendo las LGBTQ, son subalternizadas, discriminadas y criminalizadas en la actualidad, tanto en Occidente como en los países de mayoría musulmana. Este trabajo propone un enfoque queer a través del cual poner en conversación las Relaciones Internacionales y los estudios transnacionales y/o globales queer en torno a las conexiones contemporáneas entre raza, religión, clase, género, sexualidad, estado y nación desde un compromiso de denuncia contrahegemónica. Con el fin de profundizar en todas estas cuestiones el artículo está estructurado en cuatro secciones: introducción, enfoque teórico-metodológico, dos epígrafes de desarrollo y conclusiones. El apartado introductorio clarifica, desde una perspectiva antropológica crítica, la pertinencia de la reconceptualización de la religión como categoría de análisis a la hora de abordar el estudio del islam. El primer epígrafe de desarrollo, centrado en la LGBTQfobia islamizada, analiza los múltiples elementos geográficos, culturales, sociopolíticos, económicos y legislativos que componen esta problemática. El segundo epígrafe de desarrollo, dedicado a la islamofobia queerizada, profundiza en el ensamblaje del homonacionalismo y constata la consolidación de lo LGBTQ en tanto que requisito de acceso a la ciudadanía y como marcador civilizacional de la alteridad musulmana. Finalmente, en el apartado de conclusiones, se presenta un resumen de los resultados del trabajo y se pincelan algunas posibles futuras líneas de investigación.
In the last decades, the specific role of women in international relations has received more attention and feminist theories have gained ground in the intellectual debate, which has contributed to a general sensitization towards the incorporation of the analysis of the gender category in the discipline of international relations. In fact, one of the characteristic features of the discipline of international relations had been the invisibility of gender structures that impact men and women differently. However, with the emergence of the so-called "third debate", a new opportunity was opened to think about the international from more critical and inclusive perspectives. The impact of feminist studies took place in the late 1980s with a special publication on gender in Millennium: Journal of International Studies. Of great relevance at present are the theories produced outside of the hegemonic centers and that question both the classical theories and the Western gender system for covering up an ethnocentric project. Indeed, post-decolonial theorists aim to destabilize hegemonic discourses about a supposedly universal experience of women. In this sense, the main objective of this article is to carry out a bibliographic review on the main feminist schools, as well as to systematize the plurality of feminist theories and practices that have taken place in the course of international studies. In this way, after a brief introduction on the emergence of feminist approaches in the discipline, this study analyzes the contributions of the main feminist schools: liberal feminism, standpoint feminism, constructivist feminism, postmodernist feminism, postcolonial feminism, decolonial feminism, queer theory, and the focus on masculinities. Through the examination of these different feminist theoretical currents, their impact on the discipline of international relations will be analyzed, showing the epistemological, methodological and ontological changes present in the different schools. Feminist theories in international relations must therefore be approached in a multidimensional way, in the sense of recognizing the differences and common elements regarding the experiences of women, men and sexual dissidents from different latitudes. In this sense, the possibility of renewal in international relations occurred with the crisis of the realist paradigm after the end of the Cold War. In this context, there was the emergence of numerous studies that began to incorporate feminist lenses in their analyses. With the new critical perspectives - which focused their examinations on non-state and sub-state agents when criticizing state-centeredness in the discipline -, women were conceived as possible agents of transformation of their environment both locally and internationally. These criticisms implied a new dimension for incorporating issues of "low politics", an area in which the majority of women would be placed. In this context, feminist theories were gaining more and more relevance in the intellectual debate of the discipline and some authors began to criticize more strongly the dominant theories, given their markedly sexist bias. In the late 1980s, Ann Tickner stated that "international politics is a man's world" and, more forcefully, questioned, in light of feminist lenses, the six realist pillars of Hans Morgenthau. Morgenthau and other theorists sought to overturn the idea that "gender has nothing to do with international processes and events" (Zalewski, 1997, p. 342). Thus, realist theorists insisted on the defense of objectivity and neutrality in international relations, and in terms of gender argued that on the one hand, the topics covered equally affect men and women and, on the other hand, international relations refers to an autonomous sphere of reality. In recent years, we find few authors who support this vision, although the absence of studies with gender analysis in the discipline is salient. Of great relevance today are the theories produced outside the hegemonic centers and that question both the classical theories and the Western gender system for covering up an ethnocentric project that omits multiple hierarchies of power and that marginalizes and dismisses the agency of women who are outside the "center". Indeed, post-decolonial theorists aim to destabilize hegemonic discourses, both in international relations and in feminist studies. The contributions of feminism are one of the most important innovations in international relations, although, admittedly, it was "one of the last bastions to succumb to feminist research" (Byron and Thorburn, 1998, p. 211). Feminist literature has denounced the supposed objectivity of the classical paradigms of the discipline, especially realism, as well as the androcentrism that emerges from traditional analyses. For realists, the State is conceived as "an orderly, peaceful sphere that acts rationally in function of the national interest, representing the whole of society". However, some authors consider that this analysis is based on the "functions performed by men as the basis of political identity" (Rodríguez Manzano, 2001, p. 261) and, therefore, masculine characteristics "are projected onto the behavior of States" (Tickner, 1992, 6). The image of a State as a mirror of rational man is supported by the conceptual universe that surrounds it, such as the struggle for power, the search for peace, or sovereignty, which reinforces the idea that political activity is dominated by males. But this man is not just anybody, and the idea of ??the State is built in the image and likeness of the ideal archetype of a western white man. Hence follows another complaint made by many feminists: their ethnocentric bias. In the gender system, masculine identity rests on the necessary repression of the aspects considered feminine and, within this logic, colonized men are feminized: they are beings destitute of rationality, they need the tutelage of the white man for their "development". The other, the foreigner, and the different are constructed as irrational, unpredictable, qualities considered feminine in the western gender system. On the other hand, white women assume that they are the ones who invite other women to participate in feminist politics. They are conceived as the pioneers in this emancipatory process. Women in the Global South have denounced these discourses by pointing out that differences between women lead to differences of privilege, exclusion and power. In this sense, a woman's point of view does not guarantee a reciprocal relationship with the Other, but rather can exercise a hierarchical relationship by not considering the different female subjectivities. Therefore, they argue that feminist theory must include the experiences of all women through the intersection of gender, class, race, sexuality, political order, place of enunciation, etc. It is thus important to note that feminist theories are not monolithic and are characterized by their plurality. While some scholars have preferred to analyze international phenomena in a more traditional way, showing how women have played an important role in international politics -whether in "high politics" or in a subordinate position-, others have dedicated themselves to denaturalizing the concept of universal woman (that is, Euro-white women), pointing out other problems, such as race, class or sexuality from an intersectional vision. Many, however, start from an initial guiding question: where are women in international relations? Parallel to this question and the incorporation of women as a variable in the discipline - a variable that is especially important for liberal and radical feminists - the category of gender is consecrated as the most relevant contribution. ; En las últimas décadas, el rol específico de las mujeres en las relaciones internacionales ha recibido más atención y las teorías feministas han ganado terreno en el debate intelectual, lo que ha contribuido a una sensibilización general hacia la incorporación del análisis de la categoría de género en la disciplina de las Relaciones Internacionales. De hecho, uno de los rasgos característicos de la disciplina había sido la invisibilización de las estructuras de género que impactan a hombres y mujeres de forma distinta. Sin embargo, con la irrupción del llamado "cuarto debate" se abrió una nueva oportunidad para pensar lo internacional desde miradas más críticas e inclusivas. El impacto de los estudios feministas tuvo lugar a finales de la década de 1980 con una publicación especial sobre género en la revista académica Millennium: Journal of International Studies. De gran relevancia en la actualidad son las teorías producidas fuera de los centros hegemónicos y que cuestionan tanto las teorías clásicas como el sistema de género occidental por encubrir un proyecto etnocéntrico. En efecto, las teóricas post y decoloniales pretenden desestabilizar los discursos hegemónicos sobre una supuesta experiencia universal de las mujeres. En este sentido, el objetivo central del presente artículo es realizar una revisión bibliográfica sobre las principales escuelas feministas, así como sistematizar la pluralidad de teorías y de prácticas feministas que han tenido lugar en el devenir de los estudios internacionales. De esta forma, tras una breve introducción sobre el surgimiento de los enfoques feministas en la disciplina, el presente estudio realiza un análisis de las aportaciones de las principales escuelas feministas: el feminismo liberal, el feminismo del punto de vista, el feminismo constructivista, el feminismo posmodernista, el feminismo postcolonial, el feminismo decolonial, la teoría queer y el enfoque sobre las masculinidades. A través del examen de estas diferentes corrientes teóricas, se analizará su impacto en la disciplina de las Relaciones Internacionales, evidenciando los cambios epistemológicos, metodológicos y ontológicos presentes en las diferentes escuelas. Las teorías feministas en las Relaciones Internacionales deben ser abordadas, pues, de manera multidimensional, en el sentido de reconocer las diferencias y elementos comunes respecto a las experiencias de las mujeres, hombres y disidentes sexuales desde diferentes latitudes.
"The field of Bollywood studies has remained predominantly critical, theoretical and historical in focus. This book brings together qualitative and quantitative approaches to tackle empirical questions focusing on the relationship between soft power, hybridity, cinematic texts, and audiences. Adopting a critical-transcultural framework that examines the complex power relations that are manifested through globalized production and consumption practices, the book approaches the study of popular Hindi cinema from three broad perspectives: transcultural production contexts, content trends, and audiences. It firstly outlines the theoretical issues relevant to the spread of popular Indian cinema and emergence of India's growing soft power. The book goes on to report on a series of quantitative studies that examine the patterns of geographical, cultural, political, infrastructural, and artistic power dynamics at work within the highest-grossing popular Hindi films over a 61-year period since independence. Finally, an additional set of studies are presented that quantitatively examine Indian and North American audience consumption practices. The book illuminates issues related to the actualization and maintenance of cinematic soft power dynamics, highlighting Bollywood's increasing integration into and subsumption by globalized practices that are fundamentally altering India's cinematic landscape and, thus, its unique soft power potential. It is of interest to academics working in Film Studies, Globalisation Studies, and International Relations"--
Die AutorInnen des zweiten GENDER-Sonderhefts untersuchen Paarbeziehungen als zentralen Ort, an dem Ungleichheiten zwischen den Geschlechtern (re-)produziert, kompensiert oder verringert werden. Im Sinne eines 'Doing Couple', 'Doing Gender' und 'Doing (In)Equality' spielen dabei Anforderungen der Erwerbsarbeit, sozialpolitische Rahmenbedingungen und Aushandlungsprozesse der Paare eine wesentliche Rolle.
"'Jugend' ist eine Schlüsselkategorie für das gesellschaftliche Selbstverständnis der frühen Bundesrepublik. Die Projektionsfläche Jugend fungiert als Ideal-, Zukunfts- und Albtraumbild par excellence, als Passepartout für anderes: Man verhandelt immer auch die moderne Massen-, Konsum- und Mediengesellschaft, gerade im Kontext von Demokratisierungs- und Amerikanisierungsdebatten. Aber gleichzeitig geht es auch um wissenschaftsimmanente Selbstpositionierung innerhalb der interdisziplinären Jugendforschung und in den 50er Jahren auch um einen veritablen Methodenstreit - hier ist ein rasches Überschreiben des tradierten Jugendideals mittels Umfrageforschung zu beobachten. Mit der neuen primären Deutungsinstanz der quantitativ-empirischen Jugendsoziologie verändert sich folgerichtig auch die bevorzugte Sicht auf Jugend in Richtung von Außenansichten und messbaren Durchschnittstypen, Metaphern einer 'Pflanze Jugend' weichen dem Bild des 'Seismografen'. Aus diesem Selbstverständnis gewinnt soziologische Jugendforschung als 'Wirklichkeitswissenschaft' - trotz des traditionellen sprachlichen Habitus als innergesellschaftliche Ethnologie - den Anspruch umfassender Zeitdiagnose und Politikberatung. Wie sich Methode, auch wie sich nicht zuletzt wegen der neuen Methoden die Tonalität in der Jugendforschung relativ schnell ändert, dass sich dabei markante Analogien von Jugendbeschreibung mit dem eigenen Forschungsprogramm und Forscherbiografie sowie mit Maximen westdeutscher Politik im Selbstverständnis einer 'Nivellierte Mittelstandsgesellschaft' ergeben, wird in dieser Studie herausgearbeitet. Als 'Historische Kontextanalyse' diskutiert die Arbeit außerdem die Jugendprofile der frühen Bundesrepublik, so, wie sie sich über die Umfragedaten vermitteln. Sie evaluiert damit gleichzeitig das Quellenpotenzial und lotet die notwendigen Voraussetzungen für einen spezifisch zeitgeschichtlichen Zugriff auf historisch gewordene Umfragedaten aus." (Autorenreferat)
"Where We Go One, We Go All": QAnon and the Mediology of Witnessing When critics admonish their opponents for circulating mere conspiracy theories, they are disparaging them for subscribing to facile accounts of socio-historical phenomena that are more sophisticated and aleatory than such heavy-handed narratives apprehend. Unfortunately, this kind of disavowal has the side-effect of precluding conspiracy theories from more serious philosophical consideration. Arguably the most notorious information age conspiracy theory of the moment is QAnon, a byzantine, messianic truther echo-system that has recently irrupted into mainstream public consciousness. QAnon derives its name from "Q," a lurid, anonymous, putatively omniscient insider who has been dropping missives on message boards about Donald Trump's clandestine war with a satanic, sex-trafficking, election-fixing cabal that lurks beneath the liberal establishment. In order to engage with QAnon as a cultural phenomenon, my article probes the rhetorical coordinates of the popular concept of conspiracy theory through optics provided by Kenneth Burke and Jodi Dean. Drawing on the recent media scholarship of Carrie Rentschler, Kate Starbird, and John Durham Peters, I then examine QAnon culture as a misguided activist modality of witnessing (what Alain Badiou might call a "pseudo-Event") precipitated, in no small part, by rhetorical and algorithmic architecture that subtends an ever-increasing proportion of human subjectivity. I conclude with some reflections on the viability of what media theorist Jonathan Sterne terms an "intervention."
Der Beitrag behandelt die Kombination von Tagebüchern, die die Art und Weise thematisieren, wie lesbische Frauen und schwule Männer in ihrem Alltag mit ihrer Sexualität konfrontiert werden, mit Tagebuchinterviews. Rückgreifend auf eine empirische Studie wird für den Einsatz solcher Interviews plädiert, da sie ein reichhaltigeres, tieferes und kontextuelles Verständnis der Tagebücher selbst erlauben. Die Erfahrungen der Teilnehmer/innen der Studie mit dem Prozess des Tagebuchschreibens, der Gehalt der so produzierten Dokumente und "Heterosexismus" als eines der Hauptthemen der Tagebuch- und der Interviewanalysen werden reflektiert.
In diesem Beitrag beschäftige ich mich mit dem Einsatz qualitativer Verfahren im Rahmen von Untersuchungen zu Reproduktions- und Sexualpraktiken. In der südafrikanischen demografischen Forschung kommen derzeit vor allem Survey-Verfahren zum Einsatz, die ihren Status als Quelle "reliabler" und "wissenschaftlicher" Daten etabliert haben. Der Drang in der Nach-Apartheid-Gesellschaft, möglichst viele verlässliche Daten für politische und Planungszwecke zu generieren, hat wenig Raum gelassen für die Diskussion "weicher", qualitativer Verfahren. Zwar spielen auch qualitative Verfahren im Forschungsalltag eine Rolle, aber nicht als Alternative zu den Groß-Erhebungen in der demografischen Forschung, die sich mit weiblicher Fertilität beschäftigt, sondern um die subjektive Bedeutung des Zusammenhangs zwischen AIDS und Fertilität nachzuvollziehen, weil Südafrika mit hohen Mortalitätsraten im Kontext AIDS zu kämpfen hat; es fehlen aber "echte" und exklusive qualitative Designs. In diesem Zusammenhang wird in dem vorliegenden Beitrag eine Langzeit-Feldstudie reflektiert und es werden alternative und "mixed method"-Ansätze diskutiert, die helfen können, die unterschiedlichen persönlichen, sozialen und kulturellen weiblichen Existenzweisen in der südafrikanischen Übergangsgesellschaft zu beleuchten.
Dieser Beitrag illustriert die Möglichkeiten performativer Sozialwissenschaft am Beispiel des weltweit ersten Projektes öffentlicher multimedialer Erzählungen einer nationalen LGBT-Community (LGBT = Lesbian, Gay, Bisexual, Transgender). Zumeist werden Stimmen aus dieser Community nicht gehört, verborgen oder unterdrückt, Bilder und Darstellungen bleiben oft stereotyp und diskriminierend – eben Konstruktionen "von außen". Viele, die dieser Gemeinschaft zugehören, haben soziale Exklusion und Marginalisierung erfahren, ihre Geschichten wurden ignoriert oder verzerrt. Ihr Leben und ihr Lieben wurde vielfach als "falsch" charakterisiert, "falsch" in medizinischer und moralischer Hinsicht. OurStory Scotland wurde initiiert, um die Geschichte(n) und die Erfahrungen von Menschen aus der LGBT-Community in deren eigenen Worten und mit deren eigener Stimme zu erforschen, festzuhalten und zu präsentieren. Hierzu werden Action Research und performative Socialwissenschaft verbunden. Der Ansatz ist partizipativ und emanzipatorisch; er legt das Wissen einer Community frei und entwickelt es zugleich in unterschiedlichen Weisen erzählerischer Performances. Hierzu wurden (Erzähl-) Methoden inspiziert, die für Mitglieder marginalisierter Gruppen und für deren Coming-out bedeutsam sein könnten. Die Erzählhandlungen, die dann für die Präsentation der eigenen Stimme(n) hinzugezogen wurden, kommen aus unterschiedlichsten Traditionen und gehören verschiedenen Gattungen zu. Hierzu gehören beispielsweise Einzeiler ebenso wie Niederschriften längerer Episoden, Oral-History-Interviews, Gruppenerzählungen, Geschichten, die mit und durch Bilder erzählt werden, Formen visuell-textlichen Coming-outs, "Supporting Stars"-Modelle als Alternative zu konventionellen Familienstammbäumen, Dramatisierungen und Ceilidh Dancing. Die Geschichten, die so entstanden sind, wenden sich gegen fixierte und stereotype Identität(en) und enthüllen die Zentralität des Erzählens für das eigene Leben. Sie illustrieren zugleich die Nützlichkeit eines performative action social research sowohl für eine Gemeinschaft, die über sich selbst forscht als auch für die Präsentation und Verbreitung dieser Forschung und ihrer Ergebnisse.
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One fact stands out in the recent Supreme Court Decision 303 Creative LLC vs. Elenis and that is that the web hosting company in question has yet to sell wedding websites (see the passage from the dissenting opinion below). There is also news that the plaintiff, Lorie Smith may have fabricated a gay couple who supposedly enquired about web hosting. I believe that this little bit of legal trivia reveals something fundamental about our current era, it is one in which the fears and fantasies of the powerful are taken more seriously than the realities of the dispossessed. I know that they are besides the point, but I have some empirical questions about the number of people who actually hire website designers for their weddings. A quick google search suggests that there are a half dozen companies and websites that offer templates for such designs. I imagine that a personal web designer could probably do a better job at a higher price, but I do not think that we can discount the possibility that no gay couples would have ever hired her services. A fact that is relevant since her business seems to be more of religious mission than an actual company. It is possible, hypothetically, that if she started designing wedding websites she could be asked by a gay couple to design their site. What is less hypothetical, however, is what this ruling will do in terms of establishing a precedent that will allow other, more essential businesses to cite their personal religious beliefs in order to exclude and discriminate against gay and lesbian couples and individuals. Equality only works if it is applied consistently across the board, to every and all situations. Smith's imagined gay couple joins an entire rogues gallery of imagined persons, the person who pretends to be trans only to compete in women's sports, or to gain access to a women's bathroom, the conspiracy to undertake massive voter fraud, the paid protestor, etc., all the way back to the original myth of the Reagan era, the welfare queen. All of these imaginary threats have a corresponding reality that is ignored: the violence and oppression that trans kids and adults face in our society, the disenfranchisement of poor and minorities, the homeless and hungry. It is a bizarro world in which imagined, possible wrongs take precedence over actual harms. As Kimberlé Crenshaw says about another such inversion, protecting white kids from learning about racism, "So, white kids' feelings are more important than black kids' reality." I realize that this last example does not exactly fit the pattern above, they may indeed be real kids who are upset to learn about slavery, the holocaust, etc., (to which I reply, "good."), but it often seems that the anecdotes that make the news, the stories told in school board meetings, about the horrors of being told about kids being subject to Critical Race Theory are about as real as the litter boxes that are put out in school classrooms. These imagined fears about the harm that teaching about racism could do to white kids are weighed more heavily than the harm that racism does to black kids in our society. Harm that is well documented with such names as Trayvon Martin, Tamir Rice, Ralph Yarl, etc. and that is just counting the kids that have been killed. There are numerous studies that show that black kids are harmed by being seen as older, more dangerous, more disruptive, etc., than their white counterparts, all of which fuels a school to prison pipeline. It is possible to think of all of this a variation of that often repeated definition of conservatism regarding in groups and out groups, in which social space is fundamentally asymmetrical and hierachical, some our unbinded but protected and others are bound but not protected, only now the unbinding extends not only to actions and freedoms, but fantasy and the imagination as well. Politics, the realpolitik of elected officials, courts, and elections seems to be increasingly oriented to protect particular fantasies more than anything else--fantasies of american exceptionalism, of the nature of gender, race, and sexuality. Which is to say that we need to update our theories of the social imagination to encompass the real divisions and hierarchies that define it. Some get to have their imaginations made into reality, and others can only imagine that their reality will be recognized and acknowledged by the established powers.
