Suchergebnisse

Gay men's stories about homophobic violence will, at times, disguise reference to the persons who initiate harassment and injury. Instead, these stories emphasize the details of location or allow the victim of narrated violence to confirm the status of narrative hero. Each approach to story-telling has noticeable effects on the connections between sexual sameness and violence as displayed within the narrative. This paper examines these approaches to story-telling and their effects on homophobic formation (Leap, introduction, this volume), and traces the broader implications of these narrative styles within contemporary politics of gay visibility, assimilation and whiteness.

Includes bibliographical references

Homophobia is present in contemporary Serbian society as a rather widespread treatment of non-heterosexuality. It is manifested through various forms of public hate speech, through the forms and cases of discrimination and violence that are caused by homophobia, and through the homophobia-caused deprivation of members of the LGBT population of their various rights, particularly the right to the freedom of peaceful public assembly. Such homophobia is mostly shown by research data recently obtained by the Serbian LGBT rights groups (such as Gay Straight Alliance and Labris) and by media reporting on the recent public events (mostly on three recent attempts to organise Pride Parades in Belgrade, in 2009, 2010, 2011 and 2012). The research data showed that homophobia originates mostly from a lack of knowledge and a stereotyped comprehension of the people and relations among them, while its main protagonists in Serbia are nationalists, traditionalists, conformists and those who believe that hating others is the proper and even only way to defend their national and territorial integrity, as well as a reflection of their genuine patriotism. The spheres in which it is active include all social relations, from private and family, through professional, to public, media and political relations. Research data obtained in recent years by LGBT organisations provide evidence that homophobia is still very prevalent in Serbia, in some respects somewhat more so than in 2008, when the first research of that type was conducted.

The stigmatization of Caribbean postcolonial nation-states in the Western imagination as exemplifying some of the most homophobic nationalisms masks a more-nuanced reading of the complexities of Caribbean modernity. As such, the hardening of homophobic nationalisms in settings such as Trinidad and Tobago forces us to question how and why compulsory homophobia is deployed as a form of moral discipline that is made to seem compatible with postcolonial modernity. This article explores the "problem space" of state-sanctioned homophobia as a regulative and generative (not simply repressive) force in postcolonial nationstates. It first briefly theorizes how compulsory homophobia has become a mandate of state-popular affinity in the postindependent era that conditions the possibility of pluralistic consensus in the postcolonial nation-state. Within this context, the author further explores a historic court case involving the "wrongful arrest" and alleged strip search of an out gay subject by state police officials. Some analytic insights into the strip search and subsequent court case testimonies are offered with a view to understanding the regulatory and generative potentials of institutionalized homophobia. The implications of this case for an incipient LGBT activist platform are also discussed as an expansion of the complex debates about sexual citizenship and political community within the postcolonial condition.

Success in addressing HIV and AIDS among men who have sex with men, a key population in the global epidemic, is impeded by homophobia. Homophobia as a barrier to HIV prevention and AIDS treatment is a particularly acute problem in the prison setting. In this qualitative study, we explore HIV and AIDS, stigma, and homosexuality in the largest all male prison in Jamaica by conducting iterative in-depth interviews with 25 inmates. Participant narratives unveil a purposeful manipulation of beliefs related to homosexuality that impedes an effective response to HIV and AIDS both in prison and wider society. Findings indicate that homophobia is both a social construction and a tangible tool used to leverage power and a sense of solidarity in a larger political and economic landscape. This use of homophobia may not be unique to Jamaica, and is an important issue to address in other low and middle income post-colonialist societies.

This article proposes a contextualization of Marguerite Duras's 1983 book, The Malady of Death, along with some of her other writings and statements from around that time. These writings register her long-term intimate relationship with a much younger gay man whom she called Yann Andréa, and also record a good deal of violently homophobic discourse. My contention is that there is something to be learned by taking the sexuality that Duras shared with Andréa to be a misfit one — one that we can to a certain degree recognize in practice but that we have no easy discourse or category to capture and/or to denote. Misfit sexualities, I argue, exist mostly in context, in interaction, in the relations between texts and the interactive processes that produce them. To attempt to contextualize a work such as The Malady of Death in this way is not to rely on or to take up any literary theory or practice of intertextuality. Rather it involves attempting to reconstruct something of the social world (mainly a part of "literary" Paris from the 1950s through the 1980s) in which such a work intervened, and attempting to understand the particular cultural concepts for understanding various ideologies and practices of sexuality it invoked, and in which it was implicated.