Suchergebnisse

This article takes a cultural approach to analysing the profound privatisation of the public in one of the many places in which it manifests: an art gallery. I argue that, as well as categories of political and economic bearing, 'privateness' and 'publicness' are cultural categories through which lived experiences are made meaningful. They are therefore performable by organisations that have dual public and private accountabilities. I draw on the cultural pragmatics understanding of 'performance' as well as a mesosociological attention to groups to study a private view as one example of such a performance. Through the manipulation of arenas, relations and histories I show how the art gallery staff managed to uphold the meanings of both privateness and publicness at this occasion, and manipulate them according to the different desired outcomes of social contexts. In conclusion, I argue that organisational performances of privateness and publicness are in a dynamic tension with one another; that the performative balancing act is a central part of the day-to-day work of such organisations; and that the cultural approach can help us unravel organisational strategies to paper over the social exclusions that characterise their 'publics'.

In this critical personal narrative Harris explores some of the gaps between conceptions of feminist thought and feminist practice. Harris focuses on an analysis of race, class, and desire divisions within feminist sexual politics. She suggests a queer black feminist theory and practice that calls into question naturalized identities and communities, and therefore what feminism and feminist practices might entail.

Femme seeks to redress the ways that femme identities have been elided, idealized, or not fully historicized in a productive reconsideration of lesbian and butch-femme history, of feminism, and of queer thought. As a feminist project, Femme offers an alliance between many communities of women previously passed over by feminism. Contributors: Leah Lilith Albrecht-Samarasinha, Barbara Cruikshank, Madeline Davis, Heather Findlay, Jewelle Gomez, Kelly Hankin, Leslie Henson, Amber Hollibaugh, Elizabeth Lapovsky Kennedy, Mabel Maney, Katherine Millersdaughter, Joan Nestle, Lisa Ortiz, Minnie Bruce P

AbstractLaura Harris, President of Americans for Indian Opportunity (AIO), and one of the facilitators of the Indigenous Wisdom of the People Forum (WOPF) held at the 47th ISSS Conference, discusses why Indigenous people participated in the conference, the development of ILISTM (the Indigenous Leaders Interactive System, which is the structured dialogue process used to conduct the Indigenous WOPF) and the forum itself. Native American and Maori community members came to the conference to be able to share their Indigeneity on an international platform. Indigeneity is an emerging cluster of concepts (see La Donna Harris's contribution to this same volume) which tries to capture the conceptual contributions Indigenous people have to make to contemporary global discourse in the face of globalization. ILISTM has played a big role in assisting Indigenous people to 're‐cognize' their ancestral knowledge and to articulate Indigenous systems thinking to the members of contemporary society, both inside and outside Indigenous communities. One outcome of this reflective articulation has been the creation of a new international Indigenous peoples' organization, Advancement of Global Indigeneity (AGI). The task of the Indigenous WOPF held on 7–10 July 2003 was to identify strategies for AGI's further outreach to other Indigenous groups in the world beyond the Native North American and Maori founders of AGI. One of the major reasons that the forum was a success was the ability of ILIS to authentically engage a very diverse set of participants, Indigenous and non‐Indigenous, ranging from people who had had much experience with Indigenous issues as well as those who had had no previous experience, and to enable them to effectively articulate their ideas for AGI's further development and outreach. Copyright © 2004 John Wiley & Sons, Ltd.

In this reflexive commentary we provide critical reflections on the challenges of recruiting professional women football players as experienced by the researchers. We posit that the same social, systemic inequities that make continued study of women's professionalized sport so important, also generate challenges to recruiting women athletes. As we share our reflections on the difficulties we experienced throughout our recruitment process, we hope to illuminate challenges and strategies to advance sport research with professional women athletes and answer calls to amplify marginalized voices across sport studies. Namely, we identify three (inaccurate) outsider researcher assumptions that contributed to our recruitment challenges related to social, systemic inequities: (a) many professional women football players will (at some point) secure a financial sponsorship deal, (b) the football club staff would be our gatekeepers, and (c) women's football has professionalized working conditions, resources, and support. We argue that it is important to understand the challenges and gatekeepers that researchers encounter while studying professional women's sport, to address gender inequities while working towards a more socially just landscape.

Abstract
At the heart of this project is an intergenerational dialogue, an elliptical tracing of languages and communities in their acts of reclaiming and renaming. In this dialogue the authors ask how does a linguistic archive of Black queer/trans culture, in particular the grammars of they, kiki/Ky-Ky, and fem and stud travel within and shape language and expressive culture? If the Black queer and Black vernacular overlap, how do we look to the creative influences of Black queer and Black trans historical symmetries and exchanges? Reexamining historical continuities and shared socialities of Black gender genealogies, the authors refuse the scholarly impetus to discover "new" nonbinary and transgender frontiers when Black working-class vernacular culture has always structured and enabled radical linguistic expression and gendered possibilities. Writing together, the authors transfigure intergenerational knowledges into a critical theory repositioning the terms of the debate and enabling possibilities for connections where there have only been closures. Talking Black to talk back to this current moment of ever-expanding gender narratives, the authors look toward Black epistemologies conveniently forgotten in current discourses of pluralized gender subjectivities.