The queens of ancient Egypt (i.e., the kings' wives and kings' mothers) were distinguished by a set of specific titles and insignia that characterized them as the earthly embodiment of the divine feminine principle. By ensuring the continued renewal of kingship, they played an important role in the ideology of kingship. As the highest-ranking female members of the royal household, queens occupied a central position at court, as well. However, only in individual cases did they hold substantial political power.
The queens of ancient Egypt (i.e., the kings' wives and kings' mothers) were distinguished by a set of specific titles and insignia that characterized them as the earthly embodiment of the divine feminine principle. By ensuring the continued renewal of kingship, they played an important role in the ideology of kingship. As the highest-ranking female members of the royal household, queens occupied a central position at court, as well. However, only in individual cases did they hold substantial political power.
The queens of ancient Egypt (i.e., the kings' wives and kings' mothers) were distinguished by a set of specific titles and insignia that characterized them as the earthly embodiment of the divine feminine principle. By ensuring the continued renewal of kingship, they played an important role in the ideology of kingship. As the highest-ranking female members of the royal household, queens occupied a central position at court, as well. However, only in individual cases did they hold substantial political power.
In this article, I chart a brief history of the queer community documentary in the PRC since the 2000s by introducing its historical conditions of emergence and development. In doing so, I highlight the activist dimension of queer filmmaking and its transnational nature. I focus specifically on the aesthetics and politics, together with modes of production and circulation, of these queer community documentaries. I call the group of filmmakers working around the Beijing Queer Film Festival and the China Queer Film Festival Tour the 'queer generation'. The 'queer generation' filmmakers use documentary films as a tool to engage in political and social activism. Their films and activist practices should be put in a transnational context and seen as part of the transnational cinema and international queer movements. As these filmmakers documented queer community histories, they also 'queered' Chinese documentaries and Chinese film industries at large. Their works represent grassroots, community-based and activist-oriented political engagements in contemporary China; these works also point to the political potential of queerness and documentary films in the world today.
El propósito de este artículo es analizar las conexiones epistemológicas entre las palabras utilizadas por los psicólogos, la forma en que las palabras influyen en la metodología que usamos, y cómo los métodos influyen en nuestras creencias sobre la causalidad y los fenómenos entendidos como "hechos" psicológicos. Estos procesos son considerados en términos de una perspectiva personal e histórica obtenida a través de casi cuarenta años de estudio de la psicología de las mujeres y del género. Este artículo se centra en la historia de la distinción entre "sexo" y "género" y la atención continuada de los investigadores sobre la cuestión de si las diferencias de sexo/género existen. Afirmo que el tema sigue siendo investigado debido a la relativa ausencia de variables socio-estructurales tales como el estatus o el poder en la mayoría del discurso psicológico y en la atención empírica actual de muchas psicólogas feministas en Estados Unidos. También afirmo que la falta de atención hacia la epistemología y hacia la conexión entre política y academia ha llevado a una definición de la psicología de las mujeres y/o del género que ya no atiende a la teoría feminista y a un declive de la academia socialmente activista. Mujeres y varones no pueden ser estudiados de forma aislada de otras construcciones sociales tales como raza/etnicidad, clase social, diversidad sexual, y diferencia cultural. Tal síntesis será difícil sin un retorno a las preocupaciones sobre la epistemología y sobre la generación de preguntas que apenas son abordadas en la psicología feminista estadounidense actual ; The purpose of this paper is to examine epistemological connections between the words used by psychologists, the way words influence what methodology we use, and how methods influence our beliefs about causality and construct phenomena regarded a psychological "facts." These processes are considered in terms of a personal and historical perspective gained from nearly forty years of studying the psychology of women and gender. This paper focuses the history of the distinction between "sex" and "gender" and the continued attention of researchers to the question of whether sex/gender differences exist. It argues that the issue continues to be researched because of the relative absence of sociostructural variables such as status and power from most psychological discourse and the current empirical focus of many feminist psychologists in the United States. I also argue that lack of attention to epistemology and to the connection between politics and scholarship has led to a definition of the psychology of women and/or gender that no longer attends to feminist theory and to a decline in socially activist scholarship. Women and men cannot be studied in isolation from other social constructions such as race/ethnicity, social class, sexual diversity, and cultural difference. Such synthesis will be difficult without a return to concerns about epistemology and question generation that are rarely addressed in U. S. feminist psychology today
Unter Queer Politics wird eine spezifische Form des politischen Aktivismus verstanden, bei dem eine kritische Auseinandersetzung mit gesellschaftlichen Konstruktionsprozessen von Geschlecht und Sexualität, die sozialen Folgen solcher Prozesse und ihre Einbindung in Macht- und Herrschaftsverhältnisse fokussiert werden. Queer Politics wurden insbesondere durch die Befreiungskämpfe der lesbischen und schwulen sowie der feministischen Bewegungen des 20. Jahrhunderts geprägt. Die Queer Theory bildet den wichtigsten theoretischen Hintergrund. Kritik wird vor allem hinsichtlich der Unschärfe des Begriffs queer, als auch queerer Identitätspolitiken formuliert.
Perhaps one of the most fascinating changes in the modern Chinese language in the past century has been the use of the term tongzhi (同志). In its early twentieth-century sense of 'comrade', tongzhi was widely used as an honorific in China's revolutionary and socialist eras for people across the political left, although the term's origin from and connection with international communist movements was also evident.1 In China's post-revolutionary and postsocialist era, the term has been used by gender and sexual minorities including LGBTQ people for self-identification. Recently it has become a term synonymous with 'queer' in English. From 'comrade' to 'queer', and from a socialist politics blind to human sexuality to a hypersexualised postsocialist queer politics - what has happened and what can we learn from it?
In the past 30 years, discourses on queerness and the central political issues of LGBT life that originate in the United States-- like same-sex marriage-- have been exported and used to identify the presence of queer community in other parts of the world. QUEER KOREA brings together historical, ethnographic, and literary essays that establish a queer historiography of Korea. Editor Todd Henry asserts that Western forms of queerness, and the reading practices used to identify queerness in the American academy, are insufficient to describe the range of queer life on the Korean peninsula. He argues that particular developments in Korean modernity-- including its histories of colonialism, nationalism, and authoritarianism from the turn of the century to the Cold War-- have informed the language and politics of queerness in Korea and the Korean diaspora.
Es gehört inzwischen zu den Grundprämissen kulturwissenschaftlicher Raumtheorien, dass Raum als Konsequenz von und in Wechselwirkung mit sozialen Praktiken entsteht. Diese "Produktion des Raumes" die erstmals einflussreich von Henri Lefebvre formuliert wurde, muss in Zusammenhang mit gesellschaftlichen Herrschaftsverhältnissen gesehen werden, wie unter anderen Pierre Bourdieu und Michel Foucault betont haben. Soziopolitische Machtstrukturen, seien sie patriarchaler oder kolonialistischer Art, schreiben sich in hegemonialer Form in den Raum ein und führen zur auch räumlich manifestierten Marginalisierung bestimmter Bevölkerungsgruppen. Diese beruht zumeist auf einer binären Zweiteilung in unter anderen schwarz-weiß, arm-reich, männlich-weiblich, heterosexuell-queer. Zugleich ist auch das Denken über Räumlichkeit, sowohl was materielle Räume als auch metaphorische Raumkonzepte betrifft, von der klassischen Binarität abendländischer Philosophie geprägt, was zu einer Vielzahl zweigeteilter Modelle geführt hat.
Queerness has always been marked by its untimely relation to socially shared temporal phases, whether individual (developmental) or collective (historical). (McCallum and Tuhkanen 6) The 2017 promotional campaign that launched Season Nine of Logo's award-winning reality competition TV series RuPaul's Drag Race (RPDR) spoke directly to anxieties circulating within LGBT communities in the US and beyond as a result of the 2016 election of Donald Trump (LogoTV). More specifically, the marketing strategy asserted the programme's timely relation to an unfolding history that seemed unrelentingly bleak. For, despite candidate Trump's pledges to support the LGBT community, his administration immediately undertook actions that rolled back Obama-era advances. Trump reassigned the senior advisor for LGBT health in the Department of Health and Human Services (HHS), fired every member of the President's Advisory Council on HIV/AIDS, attempted to ban all transgender people from serving in the US military (later limited to a ban on those who have transitioned), and sought to rescind workplace protections for LGBT people that had been recognised under Title VII of the Civil Right Act. As we write this Introduction in late 2018, Trump's administration announced plans to redefine gender as "biologically fixed", which will effectively "define out of existence" 1.4 million transgender Americans in the US (Green, Benner, and Pear). Sensing the growing vulnerability of queer life at the epicentre of this gathering storm, RPDR asserted its importance to American politics and culture. Prior to the airing of the season's first episode in March 2017, TV spots and online ads featured the tagline, "drastic times call for dragtastic measures", with Ru Paul proclaiming "we need America's next drag superstar now more than ever" (@RuPaul; LogoTV).
In dieser Analyse der zwei zeitgenössischen kenianischen Filme Rafiki und Stories of Our Lives untersuche ich die filmischen Darstellungen queerer Identitäten mit einem thematischen Fokus auf zwischenmenschlichen Beziehungen, gesellschaftlichen Strukturen und räumlichen Verortungen. Wie werden diese verschiedenen Konzepte und Themen in den ausgewählten Filmen dargestellt und welche filmischen Mitteln kommen zum Einsatz? Wie unterscheiden sich diese Darstellungen von der vorfilmischen Realität und von literarischen Verhandlungen oder wie spiegeln sie diese wider? Und auf welche Weise tragen die Filme dazu bei, den Diskurs über Queerness in Kenia zu verändern? Mein Ansatz ist es, die Filme sowohl auf der Ebene wiederkehrender Themen und Charaktere zu analysieren, als auch konkrete Beispiele in einzelnen Einstellungen und Bildsequenzen zu geben. Auf diese Weise möchte ich sowohl dem Inhalt als auch der Form der beiden Filme gerecht werden und ihre Gemeinsamkeiten und Unterschiede herausstellen. Durch meine eklektische Kombination von Queer-Theorie und filmwissenschaftlicher Methodik – mit einem besonderen Schwerpunkt auf afrikanischer Wissensproduktion – möchte ich eine Brücke zwischen Aktivismus, Kunst und Wissenschaft schlagen. In meiner Analyse zeige ich, wie die beiden Filme Rafiki und Stories of Our Lives Stereotype über queere Menschen in Kenia durchbrechen, indem sie vielfältige und unterschiedliche Erzählungen von queerem Leben darstellen. Dies geschieht sowohl durch die Handlung als auch auf subtilere Weise durch filmische Mittel. Indem ich die beiden Filme vor dem rechtlichen, politischen, historischen und kulturellen Hintergrund Kenias analysiere, zeige ich, dass die künstlerischen Arbeiten queere akademische Forschung und literarische Darstellungen ergänzen und dazu beitragen, den Diskurs über Queerness in Kenia zu verändern. ; In this analysis of the two contemporary Kenyan films Rafiki and Stories of Our Lives, I explore the cinematic representations of queer identities with a thematic focus on interpersonal relations, societal structures and spatial settings. How are these various concepts and topics depicted in the selected films and by which cinematic means are they conveyed to the viewers? Furthermore, how do these portrayals reflect or differ from pre-filmic reality and from literary accounts and in which ways may the films contribute to shaping the discourse around queerness in Kenya? My approach is to analyse the films both at the level of broader recurrent themes and characters, and to give specific examples in single shot and shot sequences. By doing so, I want to give justice to both the content and the form of the two films and to highlight their similarities and differences. Through my eclectic combination of queer theory and film studies methodology – with a special emphasis on African knowledge production – I want to bridge the gap between activism, art, and academia. In my analysis, I show how the two films Rafiki and Stories of Our Lives subvert assumptions about queer people in Kenya by representing multifaceted and diverse narratives of queer lives. This happens both through the story-line and in more subtle ways through cinematic means. By analysing the two films against the backdrop of Kenya's legal, political, historical and cultural setting, I show that the artistic works complement queer academic research and literary accounts. Therefore, by telling diverse and alternative stories, the films contribute to shaping the discourse around queerness in Kenya.
En este artículo propongo una teorización queer desde las Américas que se articula desde sus propias márgenes. Con referencia al pensamiento filosófico de Judith Butler y la Quinta Conferencia Internacional Paradigmas Queer en Quito, Ecuador, discuto construcciones de sexualidad y de género en relación con el Estado y la (no) pertenencia a la nación. En particular llevo a colación la migración, la indigeneidad y la afrodescendencia para problematizar algunas de las posibles discriminaciones múltiples. Ese énfasis en la multidimensionalidad es central para queerizar la producción de conocimiento, no solo teóricamente, sino también en lo político. ; In this article I suggest a queer theorizing from the Americas that articulates itself from its own margins. By referring to Judith Butler's philosophical thought and to the 5th International Conference Queer Paradigms in Quito, Ecuador, I discuss constructions of sexuality and gender in relation to the State and the (un) belonging to the nation. Particularly I bring up migration, Indigeneity and Blackness to problematize some of the possible multiple discriminations. This emphasis on multidimensionality is central in queering knowledge production both, theoretically and politically.
Gay Pride istanbul is an annual pride march that takes place in istiklal Avenue Taksim for and by LGBT people. The pride march is held at the last day of istanbul LGBT Pride Week which is the week when people gather for panels movies seminars and parties. i argue that Gay Pride istanbul is an important and unique march for LGBT people in Turkey in the name of recognition and is also a certain kind of carnival that Abner Cohen (1993) illustrated in his book. -- Abstract'tan. ; İstanbul Onur Yürüyüşü, 2003'ten bu yana İstiklal Caddesi, Taksim'de LGBT üyeleri tarafından düzenlenen eşcinsel onur yürüyüşüdür. Yürüyüş İstanbul LGBT Onur Haftası'nın son gününde yer alır. LGBT Onur Haftası düzenlenen seminer, panel, film gösterimleri ve partilerle geçen bir haftadır. Bu tezin amacı İstanbul Onur Yürüyüşü'nün önemli ve özgün bir onur yürüyüşü olduğunu savunmak ve aynı zamanda Türk LGBT bireylerin kabulü olduğu kadar Abner Cohen'in (1993) Masquerade Politics adlı kitabında açıklanan ?karnival? kavramına da uymakta olduğunu söylemektir. Istanbul Onur Yürüyüşü'nin özgünlüğü, çok farklı bir eşcinsel onur yürüyüşü olmasından değil; Türkiye'deki LGBT bireylerine yer veren ve İstanbul'da yer alan bir yürüyüş olmasından ileri gelmektedir. Bu tezi hazırlarken kullandığım kaynaklar öncelikle kendi saha notlarım, çektiğim fotoğraflar, videolar. Fikrimce, İstanbul Onur Yürüyüşü Türk LGBT bireylerinin kabulü, tanınması ve haklarının Türkiye'de öğrenilmesi gerektiğini vurgulayan bir onur yürüyüşüdür.
Abstract: Closely intertwined with political activism, queer studies have evolved as a vast field of knowledge, and offering an overview of the literature – as is presented here – poses considerable challenges. Addressing concepts of time, place, and subjectivity, the author highlights some of the more recent "turns" within queer theories and reflects upon their impact on historical research. One key trend is the way in which embodied and affective temporalities figure prominently among new queer concepts. One of the self-reflexive conclusions that have been formulated by and for historians deals with the question of what kind of relations scholars are supposed to cultivate with 'queers' of the past. A second development within queer theories emerged in the aftermath of 9/11, when national(ist) productions of racialized and sexualized others moved to the centre of queer analysis; the term "homonationalism" widely gained authority. In relation to the history and presence of international asymmetries, the paper raises questions about queer perspectives on geopolitical power relations and the ongoing challenges of doing justice to post-colonial criticism. A third "turn" originates from transgender activism and trans theory, particularly trans*feminism, as promoted by French, Spanish and other "non-US" authors. In this regard, the paper discusses consequences of a queer trans*feminist approach to subject formations, border theories, and embodied reading in historical research. ; Abstract: Closely intertwined with political activism, queer studies have evolved as a vast field of knowledge, and offering an overview of the literature – as is presented here – poses considerable challenges. Addressing concepts of time, place, and subjectivity, the author highlights some of the more recent "turns" within queer theories and reflects upon their impact on historical research. One key trend is the way in which embodied and affective temporalities figure prominently among new queer concepts. One of the self-reflexive conclusions that have been formulated by and for historians deals with the question of what kind of relations scholars are supposed to cultivate with 'queers' of the past. A second development within queer theories emerged in the aftermath of 9/11, when national(ist) productions of racialized and sexualized others moved to the centre of queer analysis; the term "homonationalism" widely gained authority. In relation to the history and presence of international asymmetries, the paper raises questions about queer perspectives on geopolitical power relations and the ongoing challenges of doing justice to post-colonial criticism. A third "turn" originates from transgender activism and trans theory, particularly trans*feminism, as promoted by French, Spanish and other "non-US" authors. In this regard, the paper discusses consequences of a queer trans*feminist approach to subject formations, border theories, and embodied reading in historical research.
The conversation between Jafari S. Allen und Serena O. Dankwa explored different Black postcolonial sites in which desires for (erotic) power, friendship, and intimacy are being negotiated. Both Dankwa's research into the everyday materiality and provisionality of female same-sex intimacy in Ghana and Allen's work on transnational Black desires for political empowerment and autonomy transcend analytical boundaries between friendship and sexuality, between scholarship, art, and activism. While considering intimate connections and disconnections across the 'Black world', this conversation sought to understand the intertwinement of various forms of struggle and sociality.Jafari S. Allen is Associate Professor of African American Studies and Anthropology. He works at the intersections of (queer) sexuality, gender, and blackness, and teaches courses on the cultural politics of race, sexuality, and gender in Black diasporas; Black feminist and queer theory. Allen is the author of ¡Venceremos?: The Erotics of Black Self-Making in Cuba (Duke UP, 2011) and editor of Black/Queer/Diaspora – a special issue of GLQ: A Journal of Lesbian and Gay Studies (18:2-3, 2012). Serena O. Dankwa earned her PhD from the Institute of Social Anthropology at the University of Berne. Specialized in the study of gender and sexuality in West Africa, her doctoral project focused on practices of female friendship and same-sex intimacy in postcolonial Ghana. In 2010-2011, she was the Sarah Pettit Fellow in LGBT Studies at Yale University. Besides her academic work, she freelances as a music journalist and broadcaster with SRF2 Kultur. ; Desire, Friendship, and Intimacy Across the 'Black World' , lectures, ICI Berlin, 28 May 2015
