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As we move beyond the third wave of feminism, some question the need for separate departments and degree programs focused on the study of women. This paper argues that Women's Studies programs are necessary to the academy. This argument is made through a review of the literature on the history and development of Women's Studies programs in order to examine the past, and a survey of the presence of Women's Studies and LGBT programs in 159 colleges/universities in 2012 in an attempt to examine the present. The battle Women's Studies has fought and continues to fight in order to assert itself as a valid field of study in the university, complicated by the struggle of establishing itself as an entirely new discipline rather than a branch of a larger one has resulted in an identity crisis surrounding issues of purpose and disciplinary canon. I argue that the biases and prejudices built into the structure of the university are still at play, and though they are subtler, they are no less insidious than before. Considering this structure is important for academic librarians who often work as liaisons for departments that each have internal and external structures and politics to navigate while working to provide the best possible service to faculty and students.

The United Nations (UN) promote gender equality and the fight against sexual violence on a global scale. Highlighting gender (in)equality and its effect on people are fundamental elements in promoting equality between sex and gender, regardless of the hierarchy, environment and social background. When addressing gender equality, it is essential to understand that the UNs gender mainstreaming agenda is merely a tool used to work towards gender equality. Sexual violence is recognised as a global issue, and the UN has promoted its work in combatting Conflict-Related Sexual Violence (CRSV). However, when it comes to Sexual Exploitation and Abuse (SEA) by UN peacekeepers, this has received too little attention in the international arena, including the world of academia. Although the issue has been discussed within academics, the attention seems to peak in the aftermath of violations. As a result of the Secretary Generals' Bulletins published in 2003, the attention for Sexual Exploitation and Abuse by peacekeepers rose. Despite this, the UN has been criticised for painting the perpetrators of SEA as "a few bad apples" rather than acknowledging a more significant systemic flaw. This paper examines the gaps of the UNs gender mainstreaming agenda within the Specialized Training Materials (STMs) on the Prevention of Sexual Exploitation and Abuse (PSEA) by UN peacekeepers. Factors such as militarized masculinity, patriarchy and gender (in)equality are heavily discussed topics within the realm of SEA and provide possible explanations as to why this is happening. Using concepts from feminist research and a perspective on Gender-Based Violence (GBV) and Othering, this thesis makes the argument for a need to add knowledge on gender perspectives and a focus on GBV into the PSEA curriculum as part of the larger mainstreaming agenda. It is crucial for the general fight for gender equality that the UN shift its focus from simply "adding women" to a more genuine representation of men and women as more than their "femininity and masculinity". A thematic analysis of the PSEA training materials was conducted by drawing on the conceptual framework and led to the key findings of possible implementations of a gendered perspective to the STMs. Keywords: Sexual Exploitation and Abuse, UN peacekeeping, training, gender mainstreaming, feminist research, gender-based violence, male survivors, LGBT+, Othering Key concepts: Sexual Exploitation and Abuse, UN peacekeeping, training, gender mainstreaming, gender equality, feminist research, gender-based violence, male survivors, LGBT+, Othering

"Judith Butler's Gender Trouble is a perfect example of creative thinking. The book redefines feminism's struggle against patriarchy as part of a much broader issue: the damaging effects of all our assumptions about gender and identity. Looking at the factionalism of contemporary (1980s) feminism, Butler saw a movement split by identity politics. Riven by arguments over what it meant to be a women, over sexuality, and over class and race, feminism was falling prey to internal problems of identity, and was failing to move towards broader solidarity with other liberation movements such as LGBT. Butler turned these issues on their head by questioning the basis that supposedly fundamental and fixed identities such as 'masculine/feminine' or 'straight/gay' actually have. Tracing these binary definitions back to the binary nature of human anatomy ('male/female'), she argues that there is no necessary link between our anatomies and our identities. Subjecting a wide range of evidence from philosophy, cultural theory, anthropology, psychology and anthropology to a renewed search for meaning, Butler shows both that sex (biology) and gender (identity) are separate, and that even biological sex is not simplistically either/or male/female. Separating our biology from identity then allows her to argue that, while categories such as 'masculine/feminine/straight/gay' are real, they are not necessary; rather, they are the product of society's assumptions, and the constant reproduction of those assumptions by everyone around us. That opens up some small hope for change: a hope that--25 years after Gender Trouble's publication--is having a huge impact on societies and politics across the world."--Provided by publisher

Covering India, Bangladesh, Pakistan and Nepal, Rethinking New Womanhood effectively introduces a 'new' wave of gender research from South Asia that resonates with feminist debates around the world. The volume conceptualises 'new womanhood' as a complex, heterogeneous and intersectional identity. By deconstructing classification systems and highlighting women's everyday ongoing negotiations with boundaries of social categories, the book reconfigures the concept of 'new woman' as a symbolic identity denoting 'modern' femininity at the intersection of gender, class, culture, sexuality and religion in South Asia. The collection maps new sites and expressions on women and gender studies around nationhood, women's rights, transnational feminist solidarity, 'new girlhoods ', aesthetic and sexualised labour, respectability and 'modernity', LGBT discourses, domestic violence and 'new' feminisms. The volume will be of interest to students and scholars across a range of disciplines including gender studies, sociology, education, media and cultural studies, literature, anthropology, history, development studies, postcolonial studies and South Asian studies.

Sind Lesben anerkannte Bürgerinnen? Auf der Basis einer 'lesben-affirmativen' Herangehensweise untersucht Christine M. Klapeer das schwierige Verhältnis zwischen nicht (hetero-)normativen sexuellen Existenzweisen und der Institution Staatsbürgerschaft. Im Rekurs auf feministische, queere, postkoloniale und gouvernementalitätstheoretische Ansätze zeigt sie, wie Konstruktionen von Sexualität, Geschlecht und Rasse in Staatsbürgerschaftskonzepte eingeschrieben sind und wie der Bürgerinnenstatus von lesbischen Existenzweisen entlang dieser Strukturkategorien auf höchst widersprüchliche Weise modelliert, normiert und begrenzt wird. Auf diese Weise werden auch die heteronormativen Implikationen von Staatsbürgerschaft selbst offengelegt.

Frontmatter -- Inhalt -- Einleitung -- 1. Identitätspolitiken: Queer-feministische Debatten -- 2. Prozesse der Subjektivation: Die Unterwerfung, das Psychische und der Widerstand -- 3. Queere Bewegungsgeschichte -- 4. Die fünf untersuchten queeren Projekte: Eine Beschreibung -- 5. Der spezifisch diskurstheoretische Zugang -- 6. Der Untersuchungsgegenstand: Bewegungsmedien -- 7. Queere Diskurse: Zur Konstitution eines kollektiven Wir -- 8. Die Perspektive der Akteur*innen -- 9. Warum sagen die Aktivist*innen Ja zum queeren Wir? -- Ausblick: Ist Identitätspolitik der richtige Name? -- Literatur -- Graue Literatur

Introduction. Why this book? ; What is a Turk? ; What sort of language is Turkish? ; What are the regions of Turkey? -- Historical background. Who were the Ottomans and what is their relation to modern Turkey? ; What was the genesis of modern Turkey? ; Who was Atatürk and why is his picture everywhere? ; What is Atatürk's legacy? ; Are there any Atatürk jokes (and, if so, does anyone laugh at them)? ; Where does Turkey fit into world history? ; How seriously does Turkey take its obligation to preserve the past? -- Economy. What is Turkey's economic potential-- ? ; --And Turkey's economic weaknesses? ; If Turkey is an emerging market, what has it emerged from? ; What is the GAP and why is it so controversial? ; How important is agriculture to the Turkish economy? ; What are the differences between Istanbul and Ankara? -- Turkey in the world. Where does Turkey fit into the world? ; How did Turkey respond to the end of the Cold War? ; What changes has the AK Party made? ; How strong is the U.S.-Turkish alliance? ; What is Turkey's relationship with Israel and what are its effects? ; What are Turkey's relations with the European Union? ; Is Turkey really European enough to be a member of the EU? ; Will Turkey successfully conclude negotiations (and what about Cyprus)? -- Politics...and the military. What sort of political system does Turkey have? ; Are Turkish political parties deeply ideological? ; What are the major forces in Turkish politics? ; How active is the Turkish press? ; What is the role of the military in Turkey? ; Could there be another military coup? ; What is the Ergenekon Conspiracy? ; What sort of constitution does Turkey have? -- Society and religion. What role does Islam play in Turkish public life? ; Is Turkey in danger of becoming a fundamentalist state? ; Who are the Kurds? ; Where do Kurds fit into Turkish society? ; What lies at the heart of Turkey's Kurdish problem? ; Is there a Kurdish solution? ; What is the status of women in Turkey? ; Why are headscarves such a sensitive issue? ; What status do lesbian, gay, bisexual, and transgender (LGBT) people enjoy in Turkey? ; Why doesn't Turkey concede there was an Armenian genocide in 1915? ; Wasn't there another tragedy in 1915? ; What are the implications of genocide resolutions? -- Conclusion. What sort of future does Turkey face?

Intro -- Half-Title -- Series -- Title -- Contents -- Globalizing Sport Studies Series Editor's Preface -- Acknowledgements -- List of Tables -- A Chronology of Sport and Social Movements -- List of Acronyms -- Introduction -- 1 Analysing Sport and (Global) Social Movements -- Competing approaches to the study of social movements -- From old to global social movements and alter-globalization -- The importance of studying sport and social movements within alter-globalization -- 2 From Workers' Sport to Alter-Sport and Global Workers' Rights -- Uniting workers through sport or providing sport for workers -- From sport for all to alter-global sport -- Sports mega-events as a platform for promoting workers' and human rights -- Conclusion -- 3 Women's Movements and Sport -- The complex contours of studying the global women's movement -- The women and sport 'movement' -- Unresolved tensions between the global women's movement and sport -- 4 Rights Movements and Sport -- Human rights as a dominant discourse -- Making sense of rights movements and sport -- The politics of 'race' and sport: The American civil rights movement and the anti-apartheid movement -- Disability rights -- LGBT rights -- Conclusion -- 5 Sport and the Global Peace Movement -- History and features of the global peace movement -- Connecting sport to the peace movement -- Sport and peace education -- 6 Sport and the Environmental Movement -- A brief history of environmental movements -- The Olympic games, sport and environmental sustainability -- Environmental movements and sport -- Sport and corporate environmentalism -- Conclusion -- Conclusion -- References -- eCopyright.

"In the popular imagination, Islam is often associated with words like oppression, totalitarianism, intolerance, cruelty, misogyny, and homophobia, while its presumed antonyms are Christianity, the West, liberalism, individualism, freedom, citizenship, and democracy. In the most alarmist views, the West's most cherished values - freedom, equality, and tolerance - are said to be endangered by Islam worldwide. Joseph Massad's Islam in Liberalism explores what Islam has become in today's world, with full attention to the multiplication of its meanings and interpretations. He seeks to understand how anxieties about tyranny, intolerance, misogyny, and homophobia, seen in the politics of the Middle East, are projected onto Islam itself. Massad shows that through this projection, Europe emerges as democratic and tolerant, feminist, and pro-LGBT rights - or, in short, Islam-free. Massad documents the Christian and liberal idea that we should missionize democracy, women's rights, sexual rights, tolerance, equality, and even therapies to cure Muslims of their un-European, un-Christian, and illiberal ways. Along the way he sheds light on a variety of controversial topics, including the meanings of democracy - and the ideological assumption that Islam is not compatible with it while Christianity is - women in Islam, sexuality and sexual freedom, and the idea of Abrahamic religions valorizing an interfaith agenda. Islam in Liberalism is an unflinching critique of Western assumptions and of the liberalism that Europe and Euro-America blindly present as a type of salvation to an assumingly unenlightened Islam."

Video games have long been seen as the exclusive territory of young, heterosexual white males. In a media landscape dominated by such gamers, players who do not fit this mold, including women, people of color, and LGBT people, are often brutalized in forums and in public channels in online play. Discussion of representation of such groups in games has frequently been limited and cursory. In contrast, Gaming at the Edge builds on feminist, queer, and postcolonial theories of identity and draws on qualitative audience research methods to make sense of how representation comes to matter. In Gaming at the Edge, Adrienne Shaw argues that video game players experience race, gender, and sexuality concurrently. She asks: How do players identify with characters? How do they separate identification and interactivity? What is the role of fantasy in representation? What is the importance of understanding market logic? In addressing these questions Shaw reveals how representation comes to matter to participants and offers a perceptive consideration of the high stakes in politics of representation debates. Putting forth a framework for talking about representation, difference, and diversity in an era in which user-generated content, individualized media consumption, and the blurring of producer/consumer roles has lessened the utility of traditional models of media representation analysis, Shaw finds new insight on the edge of media consumption with the invisible, marginalized gamers who are surprising in both their numbers and their influence in mainstream gamer culture.

This study analyses the linguistic landscape of Wilton Manors, Florida, as it surfaces on its main street, Wilton Drive. Wilton Manors is a community with one of the largest LGBT populations in the US. The study thus makes a contribution to the field of linguistic landscapes and sexuality, using normativity as a central theoretical reference point. The data for the study were collected during a daytime walk on Wilton Drive and consist of photos of store fronts, restaurants, bars, advertisements and other signs, supplemented by printed material collected on the Drive and information provided by the official website of Wilton Drive. In my multimodal analysis, I investigate linguistic and non-linguistic signage, identifying mechanisms that render Wilton Drive a gay space. More specifically, I analyze how signage is used to discursively construct sexual identity, gender, desire and sexual practices. It is shown that homonormativity plays a central role in this context. Same-sex sexualities are discursively constructed as the local norm. At the same time, the signage on Wilton Drive is highly exclusive in the sense that it represents predominantly gay male experiences, whereas heterosexualities, lesbian and other sexualities are discursively marginalized or even silenced. At the same time, particular versions of gay masculinity are privileged, namely ones that can be described as white, middle-class and focused on consumption, gay identity politics and non-romantic forms of sexual activity.

This dissertation looks back at how popular queer films—canonical then or now—were programmed at urban art-house, independent, repertory, and second-run theaters primarily from 1968 to 1989. Contrary to assumptions that undergird queer film criticism, queer cinema was by no means marginal, rare, peripheral, or strictly nocturnal within these spaces. What I call deviant programming in art-house and repertory houses provides pivotal access into an underlying register of subversive and deviant spectatorial political imaginaries beyond the LGBT circumscription to which queer politics has grown accustomed. Programming, the practice of selecting films to be shown for exhibition in a specific space for a specific audience, aggregates discrete texts to form interrelated networks. It continually offers spectators of all sexualities and genders opportunities to encounter narratives about non-normative subjectivities. Positioning calendars and programs as acute indicators for spectatorial desires, I argue that these practices shook audiences with depictions of masochism, bodily fetishes, abjection, and other "degenerate" practices that fall outside of or are relegated within the bourgeois ethos of sexual propriety. Programming metabolized these confrontational aesthetics, leading spectators to enjoy, resist, discover, as well as learn from their atypical renderings of sexual pleasure and gender performativity. Merging concepts in affect studies (e.g., contact zones and reparativity) with semiotics (e.g., intertextuality and bricolage), I try to capture what it means to feel the intertextuality of programming, both in knowable and inchoate forms.

Since the scholarship that exists on lesbian organizing in the Midwest neglects to engage with the history of Latina lesbian organizing, this project focuses on Latina lesbians as agents of change and active subjects of a multiracial history of grass-roots organizing. I explore the history of two organizations in Chicago — LLENA, an activist organization that existed from 1988 to 1992, and Amigas Latinas, a Latina lesbian, bisexual, and transgender advocacy organization that was founded in 1995 and is still in existence. My analysis is based on oral interviews, participant observation, archival records (minutes, flyers, newsletters, letters, and financial papers), and media accounts in the Chicago gay press. I describe the founding of LLENA and Amigas Latinas, their efforts to create Latina lesbian visibility in both the "Latino" and "lesbian" social and political cultures of Chicago, and their successful and unsuccessful attempts to negotiate divergent national and ethnic histories, class and linguistic differences, and the diverse political stances of their membership. I also look at the coalition-building politics that the two organizations established with other Latino and queer communities in Chicago and internationally, their strategies for sustainability, and their enduring contributions. I argue that through small and large accomplishments, both LLENA and Amigas Latinas advance significant cultural and political change in the Chicago area. The collective effort of Latina lesbians to create and occupy public spaces is inherently political and has forever altered the mainstream LGBT and Latino communities in Chicago.

The state uses public funeral practice and large-scale national mourning as an opportunity to affirm cultural and sexual norms as state values, as evidenced in state and military funerals. My dissertation, "Queering U.S. Public Mourning Practice: Funerals, Performance, and the Construction of Normativity," argues that funeral practice in fact exposes the precarity of traditional kinship and sexual practices while simultaneously constructing the heteronuclear family and heterosexuality as norms. I argue that public funerals appropriate practices and aesthetics coded as abject, socially excessive, and queer in order to demonstrate their distance from these national "others." My investigation divides loosely into two parts. I begin by juxtaposing the funerals of national heroes (Presidents Lincoln, Kennedy, and Reagan and fallen soldiers of the Iraq war) with the funerals and mourning practices of LGBT people and people of color within these sites. These first chapters propose a politics of visibility which calls attention to the relationship between the invisible and the hypervisible. In the second half of the dissertation, I turn to funeral and memorial practices already framed by difference: New York's African Burial Ground and the virtual altars devoted to the memory of Gloria Anzaldúa. With these two chapters I argue that the normative operates as a performative tool wielded to gain access and rights or as a foil to mourning practices that contest borders of memory and death.

`Queer Studies' researches diverse identities beyond the bounds of heteronormative discourse and simultaneously argues for a fundamental critique of identity, in which the focus is placed on the categories of gender and sexuality which are so important in political and power struggles. This anthology explores the connection between the practical knowledge and everyday practices of queer experience with academic knowledge in a new way, and deftly combines the analysis of production, distribution and consumption of such knowledges with. The essays are based on a broadly conceived understanding of culture, and inquire into the (im)possibilities of queer politics from the perspectives of various disciplines and individual positions of identification.