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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.

ResumenEl heterosexismo y el cisgenerismo pueden dar lugar a experiencias de exclusión social en el trabajo, que perturban el bienestar de las personas LGBTQ+. Para medir esta realidad, los autores elaboran un índice específico de calidad del empleo, basado en datos de una muestra de 1761 trabajadores de Quebec, seleccionados en el marco de la encuesta UNIE‐LGBTQ (2019‐2020). Este índice, creado a partir de puntuaciones factoriales, comprende 16 indicadores y 5 dimensiones. Tiene una coherencia interna aceptable y se asocia moderadamente con la satisfacción laboral de las personas LGBTQ+. El índice revela las diferencias esperadas entre los grupos, lo que confirma su validez de constructo.

Tesis doctoral inédita leída en la Universidad Autónoma de Madrid, Facultad de Filosofía y Letras, Departamento de Antropología Social y Pensamiento Filosófico Español. Fecha de lectura: 20-12-2019 ; Esta tesis tiene embargado el acceso al texto completo hasta el 20-06-2021 ; La presente tesis doctoral aborda, desde una perspectiva antropológica, el estudio de la intersección entre la diversidad sexual y de género, el islam y el activismo en el marco de la globalización LGBTQ+. Esta investigación se ha llevado a cabo mediante un doble análisis. Por un lado, de las dos posiciones hegemónicas de oposición entre islam y diversidad sexo-genérica —una, de islamofobia queerizada, la otra, de rechazo islámico a lo LGBTQ+— sobre la base de las cuales las personas musulmanas en general, y las pertenecientes al colectivo LGBTQ+ en concreto, son subalternizadas, discriminadas y criminalizadas en la actualidad, tanto en Occidente como en los países de mayoría musulmana. Por el otro, del proceso de organización de estos sujetos en un movimiento transnacional de activismo LGBTQ+ y queer vinculado a la tradición islámica y de ensamblaje político con otras iniciativas afines para hacer frente a los retos asociados a las estrategias de instrumentalización y control de los Estados-nación contemporáneos, sean occidentales o islámicos ; This doctoral thesis approaches the study of the intersection between gender and sexual diversity, Islam and activism within the framework of LGBTQ+ globalization from an anthropological perspective. The realization of the research is twofold. Firstly, it analyses the two hegemonic oppositional positions of Islam and gender and sexual diversity—one of queered Islamophobia and the other of Islamic rejection towards LGBTQ+—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. It also provides an examination of the process through which these subjects organize themselves in a transnational movement of LGBTQ+ and queer activism linked to Islamic tradition and of political assemblage with other initiatives to face the challenges connected to the strategies of instrumentalization and control implemented by contemporary nation-states, be they Western or Islamic

By claiming that women and men can both hear God's call and can both serve God in the same capacities, some Pentecostal and Neo-Pentecostal churches seem to give women a new sense of self-worth and empowerment. An analysis of the IDMJI, a Neo-Pentecostal Church established in Colombia, and its political party, MIRA, allowed me not only to appreciate how this process of empowerment works but also to observe how these religious groups, more often than not, keep intact several gender stereotypes that can be detrimental to their own parishioners and to society at large. The IDMJI is led by a woman who claims that both men and women can preach. Its political party have acted in the past on behalf of women and other minorities, asking for parity in public office and protesting against gender and domestic violence. Nevertheless, the value they give to women is still highly related to their role as wives and mothers, and they exclude the possibility of sexual or affective relations that do not conform to the heterosexual norm. Thus, they continue reinforcing patriarchal values and jeopardizing the self-determination of women as well as the rights of the members of the LGBTQ+ communities. ; Basándose en la doctrina de que tanto las mujeres como los hombres pueden sentir el llamado de Dios y, de consecuencia, servirle de la misma manera, algunas iglesias pentecostales y neo-pentecostales parecen favorecer el empoderamiento de las mujeres. Un análisis de la IDMJI, una iglesia neo-pentecostal fundada en Colombia, y de su correspondiente partido político, MIRA, permite apreciar cómo opera este empoderamiento, evidenciando al mismo tiempo cómo estos grupos religiosos mantienen intactos estereotipos de género que pueden perjudicar tanto a sus propios feligreses como a la sociedad en general. La IDMJI es liderada por una mujer y sostiene que tanto hombres como mujeres pueden predicar. Su partido político ha realizado acciones en favor de las mujeres y otras minorías, por ejemplo, exigiendo la paridad en el servicio público y protestando en contra de la violencia de género. No obstante, el valor que le dan a las mujeres sigue estando altamente relacionado con su papel de esposas y madres. Además, no contemplan la posibilidad de relaciones afectivas o sexuales que no se ajusten al modelo heteronormativo. De esta manera, refuerzan el modelo social patriarcal y ponen en riesgo tanto la autodeterminación de las mujeres como los derechos de la comunidad LGBTQ+.

El presente artículo analiza el homonacionalismo desde el cuestionamiento a los discursos culturalistas dicotómicos que dicho fenómeno plantea. En primer lugar, se describen las vinculaciones históricas entre diversidad sexual y de género, racismo y neoliberalismo. A continuación, se aborda la emergencia de un proceso de queerización de la islamofobia nutrido por la instrumentalización neoliberal de los sujetos queer para promover la representación LGBTQ+fóbica del islam. Acto seguido, se evidencia cómo la relación entre las políticas LGBTQ+ transnacionales y la islamofobia queerizada ha provocado un rechazo hacia lo LGBTQ+ en el marco de los Estados arabo-islámicos postcoloniales. Finalmente, se ahonda en el análisis de las identidades musulmanas queer contemporáneas poniendo el foco en sus formas diferenciadas de resistencia frente a los discursos de oposición entre islam y diversidad sexo-genérica, tanto los provenientes de interpretaciones tradicionalistas del islam, como los islamófobos propios del homonacionalismo ; This article examines homonationalism through the questioning of the dichotomic culturalist discourses that such phenomenon poses. Firstly, it describes the historical connections between gender and sexual diversity, racism and neoliberalism. Next, it addresses the emergence of a process of queerization of Islamophobia, nourished by the neoliberal instrumentalization of queer subjects with the objective of promoting an LGBTQ+phobic depiction of Islam. Thereafter, it calls attention to how the combination of transnational LGBTQ+ politics and queered Islamophobia caused a rejection towards the LGBTQ+ within the context of Arab-Islamic postcolonial states. Finally, it delves into the analysis of contemporary queer Muslim identities, focusing on their differentiated forms of resistance in the face of the discourses that oppose Islam and gender and sexual diversity, both of those coming from traditionalist interpretations of Islam, and those coming from homonationalism ; Contratado predoctoral en la Universidad Autónoma de Madrid en calidad de beneficiario de la ayuda FPI MICINN. Este artículo es resultado de la participación en el proyecto de Excelencia de I+D+I del MICINN "Participación política, islam y transnacionalidad en el mundo árabo-islámico y en contexto migratorio" (CSO2014-52998-C3-1-P)

While reading a series interviews with Michel Foucault conducted between 1982 and 1984, several statements in the text provoked questions that would become the basis of this dissertation. His objective is to move homosexuality away from questions of identity and desire and toward an ethic of pleasure. In the process, he affirms the transformative potential of pleasure. In this work, I analyze how various gay Latin American authors utilize this aspect of pleasure to critique and undermine the heteronormative cultures in which they live as well as offer the vision of a more inclusive society. I found in Pájaros de la playa (1993) by Severo Sarduy and Salón de belleza (1999) by Mario Bellatin, that the authors denounce their respective country's responses to the AIDS crisis by creating textual spaces in which the reader as well as the fictional literary characters find pleasure. Reinaldo Arenas in Antes que anochezca (1992) and Boris Izaguirre in Azul petróleo (1998) rely on graphic portrayals of non-normative sex to expose governmental hypocrisy. Finally, in Sangre como la mía (2006) by Jorge Marchant Lazcano and Mundo cruel (2010) by Luis Negrón the authors demonstrate the capability of gay relationships based on pleasure, rather than identity, to effect change and create a more equitable and inclusive society.

We analyze the centrality of gender and sexuality in the advancement of political agendas of conservative rights and religious groups that have united around opposition to what they call "gender ideology", as a response to the advance of feminist and LGBTQ+ struggles both internationally and in Chile. We address how the discourses and practices of the anti-gender agenda have been articulated and enhanced in recent years in Chile, examining their central and recurring argumentative logic, in addition to their political practices, accounting for the strategic and flexible uses of the association between religion, heteropatriarchy, and politics. We analyze the conceptual emergence of the anti-gender ideology rhetoric both international and locally, in order to analyze its deployment in the recent history of Chile: in the parliamentary discussion of the Civil Union Agreement and its subsequent extension in the religious fields, politics, media and education. By way of closure, key areas are emphasized to resist this conservative anti-gender agenda from an intersectional feminist perspective. ; Analizamos la centralidad del género y la sexualidad en el avance de agendas políticas de derechas conservadoras y grupos religiosos que se han unido en torno a una oposición a lo que denominan "ideología de género", en respuesta al avance de las luchas feministas y LGBTQ+ a nivel internacional y en Chile. Se aborda de qué manera se han articulado y potenciado en los últimos años en Chile discursos y prácticas de la agenda anti-género, examinando sus lógicas argumentativas centrales y recurrentes, además de sus prácticas políticas, dando cuenta de los usos estratégicos y flexibles de la asociación entre religión, heteropatriarcado y política. Se presenta un recorrido conceptual de la emergencia internacional y local de la retórica anti "ideología de género", para luego analizar su despliegue en la historia reciente de Chile: en la discusión parlamentaria del Acuerdo de Unión Civil y su posterior ampliación en otros ámbitos ...

Brazil records alarming rates of epidemic violence against women and LGBTQ+. According to statistics, the country ranks as the fifth most violent for women and the deadliest in the world for homosexuals. On the other hand, progressive policies to support both groups have been implemented by different public administrations in the last decades generating remarkable milestones. Despite being considered as cutting-edge, those actions have not necessarily translated into a reduction of violence. One explanation for these paradoxes between progressive policies to protect women, LGBTQ+ and the frequent violence against these groups, might be found in historical, cultural, and religious roots. This article highlights that, notwithstanding that some progress was made in Brazil, the rise of conservative and far-right groups may undermine all the advancement reached in the last decades, which could lead to the aggravation of the gender-based violence in the country

: This paper intends to analyse different biographic illustrated books for children and young readers who show the life of Federico Garcia Lorca: on one hand, picture books by Diaz Plaza and Bayes, Navarro and Vila; López Narváez and Rodríguez,Gibson and Zavala and Sánchez and Casas; on the other hand, graphic novels by: Hernández and El Torres, Javierre and Cabrera, Esquembre, Gibson and Palomo and Martín Segarra. The target of this work consists of analysing how the homosexuality of the poet has been portrayed in order to highlight the didactic possibilities to introduce and familiarize not only the relevant of Federico Garcia Lorca, but also the controversial topic of homosexuality not only in primary lessons, but also in secondary schools. Despite legislative progress related with LGBTQ rights, sexuality is still silenced considered a taboo, for this reason queer pedagogy defends the necessity of introducing in the everyday lessons the reality of LGTBQ people. Learning about Lorca, includying his homosexuality provides the possibility of takle queer culture. This ensures that some stereotypes can be questioned. ; Este trabajo pretende abordar las diferentes obras biográficas sobre el poeta Federico García Lorca en versión ilustrada. Serán analizados los álbumes ilustrados de de Díaz Plaza y Bayes, Navarro y Vila, López Narváez, Gibson y Zavala y Rodríguez y Sánchez y Casas y las versiones de cómic de Hernández y El Torres, Javierre y Cabrera, Esquembre, Gibson y Palomo y Martín Segarra. Se dirige la mirada hacia el modo en que ha sido tratada la homosexualidad del poeta, para poner en evidencia, las posibilidades didácticas de estas obras en las aulas tanto de primaria como de secundaria y bachillerato, con el fin de introducir y familiarizar al alumnado de la figura del poeta granadino, pero también para introducir el tema de la homosexualidad. Un tema que a pesar de los avances legislativos, sigue siendo un tabú en las escuelas, es por ello que la pedagogía queer defiende la necesidad de introducir en el discurso educativo la realidad que viven las personas LGTBQ. Estudiar la vida de Lorca, lo que incluye su homosexualidad, facilita la posibilidad de introducir la diversidad afectivo-sexual y de género. De esta manera se consigue cuestionar algunos de los estereotipos y las ideas preconcebidas que todavía siguen vigentes en las escuelas. ; Este trabalho tenta abordar as diferentes obras biográficas do poeta Federico García Lorca em uma versão ilustrada. Serão analisados os álbuns ilustrados de Díaz Plaza e Bayes, Navarro e Vila, López Narváez, Gibson e Zavala e Rodríguez e Sánchez y Casas e as versões cômicas de Hernández e El Torres, Javierre e Cabrera, Esquembre, Gibson e Palomo e Martín. Segarra. A maneira pela qual a homossexualidade do poeta foi retratada é analisada para destacar as possibilidades didáticas desses trabalhos, a fim de apresentar e familiarizar os alunos de a figura do poeta de Granada, mas também para introduzir a questão da homossexualidade. Um assunto que, apesar do progresso legislativo, continua sendo um tabu nas escolas, e é por isso que a pedagogia queer defende a necessidade de introduzir a realidade de que as pessoas LGBTQ vivem no discurso educacional. O estudo da vida de Lorca, que inclui sua homossexualidade, facilita a possibilidade de introduzir diversidade afetivo-sexual e de gênero. Dessa forma, é possível questionar alguns dos estereótipos e idéias preconcebidas que ainda são válidos nas escolas.

El presente artículo analiza cómo se construye textual y discursivamente la imagen de los personajes masculinos gay en tres novelas gay populares españolas de los últimos años: Diles que me quieres de Ángel Hernández, Te esperaré de Tomás Ortiz y El viaje de Marcos de Óscar Hernández. Hemos escogido estas obras literarias convencidos de que, según apuntan los especialistas en la teoría de la literatura popular, precisamente esta modalidad narrativa tiende a plasmar más adecuadamente la imagen de las transiciones identitarias. Para conseguir nuestro fin, hemos determinado las características de la relación entre los personajes (o la comunidad LGBTQ) por una parte, y el narrador por otra. Además, vamos a hacer referencias a la producción literaria polaca similar y, al final, recurriremos a la teoría sociocrítica para poder revelar las implicaciones sociales, políticas y psicológicas de la inmersión de la literatura gay popular en la cultura heteronormativa. ; The present paper analyses manners in which the image of gay men is being discursively and textually established in three novels: Diles que me quieres by Ángel Hernández, Te esperaré by Tomás Ortiz and El viaje de Marcos by Óscar Hernández. The chosen novels can be considered gay popular fiction and they have been chosen for the purpose of the investigation since popular narrative patterns, according to popular culture theories, shape the image of transitional identities more adequately than any others. In order to achieve the analytical goal, the relationship between the narrator and the characters (LGBTQ community members) has been determined, as well as comparison with similar Polish literary works has been made. Finally, sociocritical theory served as means of revealing the social, political and cultural implications of the immersion of popular gay narrative in the heteronormative culture. ; L'article explique comment se construit textuellement et discursivement l'image des personnages masculins homosexuels dans trois romans populaires gay espagnols récents: Díles que me quieres de Ángel Hernández, Te esperaré de Tomás Ortiz et El viaje de Marcos de Óscar Hernández. Nous avons choisi ces oeuvres littéraires car nous sommes convaincus que cette forme narrative tend à capturer plus nettement l'image de transitions d'identité. Pour atteindre notre objectif, nous avons déterminé les caractéristiques de la relation entre les personnages (ou la communauté LGBTQ) d'une part, et le narrateur de l'autre. Nous avons également fait référence à la production littéraire similaire en Pologne afin de révéler, grâce à la théorie sociocritique les implications sociales, politiques et psychologiques de l'immersion de la littérature gay populaire dans la culture hétéronormative.

El presente artículo analiza cómo se construye textual y discursivamente la imagen de los personajes masculinos gay en tres novelas gay populares españolas de los últimos años: Diles que me quieres de Ángel Hernández, Te esperaré de Tomás Ortiz y El viaje de Marcos de Óscar Hernández. Hemos escogido estas obras literarias convencidos de que, según apuntan los especialistas en la teoría de la literatura popular, precisamente esta modalidad narrativa tiende a plasmar más adecuadamente la imagen de las transiciones identitarias. Para conseguir nuestro fin, hemos determinado las características de la relación entre los personajes (o la comunidad LGBTQ) por una parte, y el narrador por otra. Además, vamos a hacer referencias a la producción literaria polaca similar y, al fi nal, recurriremos a la teoría sociocrítica para poder revelar las implicaciones sociales, políticas y psicológicas de la inmersión de la literatura gay popular en la cultura heteronormativa. ; L'article explique comment se construit textuellement et discursivement l'image des personnages masculins homosexuels dans trois romans populaires gay espagnols récents: Díles que me quieres de Ángel Hernández, Te esperaré de Tomás Ortiz et El viaje de Marcos de Óscar Hernández. Nous avons choisi ces œuvres littéraires car nous sommes convaincus que cette forme narrative tend à capturer plus nettement l'image de transitions d'identité. Pour atteindre notre objectif, nous avons déterminé les caractéristiques de la relation entre les personnages (ou la communauté LGBTQ) d'une part, et le narrateur de l'autre. Nous avons également fait référence à la production littéraire similaire en Pologne afin de révéler, grâce à la théorie sociocritique les implications sociales, politiques et psychologiques de l'immersion de la littérature gay populaire dans la culture hétéronormative. ; The present paper analyses manners in which the image of gay men is being discursively and textually established in three novels: Diles que me quieres by Ángel Hernández, Te esperaré by Tomás Ortiz and El viaje de Marcos by Óscar Hernández. The chosen novels can be considered gay popular fi ction and they have been chosen for the purpose of the investigation since popular narrative patterns, according to popular culture theories, shape the image of transitional identities more adequately than any others. In order to achieve the analytical goal, the relationship between the narrator and the characters (LGBTQ community members) has been determined, as well as comparison with similar Polish literary works has been made. Finally, sociocritical theory served as means of revealing the social, political and cultural implications of the immersion of popular gay narrative in the heteronormative culture.

This article analyzes the daily and social experience of a group of gay-men, lifestyle migrants, in the city of Mérida, Yucatán (Mexico), to determine if they face discrimination or if they live in a city that can be considered gay-friendly. Through the concept of lifestyle migration and with the support of semi-structured interviews and field observations in the historic center of the city, the contrasting aspects of Mérida in terms of acceptance of the LGBTQ+ population are studied. It is conclude that, for the study group, the city is openly gay-friendly with factors such as their purchasing power and foreigner status contributing to their acceptance.

[ES]El presente TFM se centrará en analizar los conceptos básicos en torno al proceso de socialización, centrándose en la socialización de género así como en la construcción de la identidad de género dentro de los parámetros delimitados por los códigos morales y éticos de las sociedades occidentales. Posteriormente, se desarrollará la transexualidad como elemento central del trabajo, analizando el concepto, los estereotipos y prejuicios sociales ligados a ella, así como el desarrollo legislativo planteado dentro en España, centrándose en la protección jurídica que se ofrece desde nuestras instituciones a los y las menores trans, concretando en Andalucía. A lo largo de la historia ha sido preciso un armazón social que luche por los derechos y libertades de los colectivos vulnerables, en este caso, el movimiento LGBTIQ+. Se tratará de abordar esta realidad concreta dentro de las aulas desarrollando una Unidad Didáctica en la Programación para el CFGS en Integración Social. ; [EN]The following Master's Thesis focuses on the analysis of the basic concepts of socialization process with particular attention to gender socialization and the construction of gender identities within the parameters set by the Western Societies' moral and ethical code. Subsequently, transsexuality is developed as the central element of the paper. Concepts, stereotypes and social prejudices associated with it are analyzed together with the Spanish legal framework, focusing on the legal protection offered from Andalusia to the trans youth. Based on the premise that fight for LGBTQ rights has historically been necessary, it will seek to address this reality within the classroom through the syllabus and the teaching unit for the Higher Technician Certificate (CFGS) in Social Integration since the new ways to understand the gender and sexuality will affect society as a whole. It is crucial to sensitize and educate people who will intervene at a social and educational level with communities who may experience very different realities.