240 pages

English

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Homophobias , livre ebook

Duke University Press - David A. B. Murray (Editor)

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240 pages

English

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What is it about "the homosexual" that incites vitriolic rhetoric and violence around the world? How and why do some people hate queers? Does homophobia operate differently across social, political, and economic terrains? What are the ambivalences in homophobic discourses that can be exploited to undermine its hegemonic privilege? This volume addresses these questions through critical interrogations of sites where homophobic discourses are produced. It provides innovative analytical insights that expose the complex and intersecting cultural, political, and economic forces contributing to the development of new forms of homophobia. And it is a call to action for anthropologists and other social scientists to examine more carefully the politics, histories, and contexts of places and people who profess hatred for queerness.The contributors to this volume open up the scope of inquiry into processes of homophobia, moving the analysis of a particular form of "hate" into new, wider sociocultural and political fields. The ongoing production of homophobic discourses is carefully analyzed in diverse sites including New York City, Australia, the Caribbean, Greece, India, and Indonesia, as well as American Christian churches, in order to uncover the complex operational processes of homophobias and their intimate relationships to nationalism, sexism, racism, class, and colonialism. The contributors also critically inquire into the limitations of the term homophobia and interrogate its utility as a cross-cultural designation.Contributors. Steven Angelides, Tom Boellstorff, Lawrence Cohen, Don Kulick, Suzanne LaFont, Martin F. Manalansan IV, David A. B. Murray, Brian Riedel, Constance R. Sullivan-Blum

Sujets

Sociologie, société et politique

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Publié par	Duke University Press
Date de parution	23 décembre 2009
Nombre de lectures	0
EAN13	9780822391395
Langue	English

Informations légales : prix de location à la page 0,1348€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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H O M O P H O B I A S

Homophobias

L U S T A N D L O AT H I N G A C R O S S T I M E A N D S PA C E

e d i t e d b y d av i d a . b . m u r r ay

D U K E U N I V E R S I T Y P R E S S Durham&London2009

Printed in the United States of America on acid-free paper$ Designed by Jennifer Hill Typeset in Minion Pro by Keystone Typesetting, Inc.

Library of Congress Cataloging-in-Publication Data appear on the last printed page of this book.

Permissions/Subventions: Chapter 7, ‘‘The Emergence of Political Homophobia in Indonesia’’ by Tom Boellstor√, was previously published inEthnos69(4) (2004): 465–486. Reprinted by permission of the publisher (Taylor & Francis Ltd, http://www.informaworld.com).

Stolen Kisses Homophobia as ‘‘Racism’’ in Contemporary Urban Greece BrianRiedel

Introduction DavidA.B.Murray

Can There Be an Anthropology of Homophobia? DonKulick

Homophobia at New York’s Gay Central MartinF.ManalansanIV

The Homosexualization of Pedophilia The Case of Alison Thorne and the Australian Pedophile Support Group StevenAngelides

d i s p l a c i n g h o m o p h o b i a

vii

3‘‘It’s Adam and Eve, not Adam and Steve’’ What’s at Stake in the Construction of Contemporary American Christian Homophobia ConstanceR.Sullivan-Blum

pa r t o n e

Preface

C O N T E N T S

pa r t t w o

t r a n s n at i o n a l h o m o p h o b i a s

Not Quite Redemption Song LGBT-Hate in Jamaica SuzanneLaFont

The Emergence of Political Homophobia in Indonesia Masculinity and National Belonging TomBoellstor√

Homo Hauntings Spectral Sexuality and the Good Citizen in Barbadian Media DavidA.B.Murray

Lucknow Noir LawrenceCohen

Epilogue: What Is to Be (Un)Done? DavidA.B.Murray

Bibliography

Contributors

Index

c o n t e n t s

105

123

146

162

185

193

221

223

P R E F A C E

t h e i m p e t u sthe formation of this volume emerged to gradually, during the late 1990s and early years of the new millennium, mostly through informal travel talk with stu-dents, colleagues, and friends, but also through my gradual recognition of a trend in North American gay and main-stream media coverage of ‘‘gay life’’ elsewhere around the globe. In these contexts, I noticed a tendency for places— mostly nations, but sometimes states, provinces, regions, or cities—to be evaluated as ‘‘gay-friendly’’ or ‘‘homophobic.’’ For example, a series of controversial events in the Carib-bean in the late 1990s, including the refusal of the govern-ment of the Cayman Islands to grant docking permission to a gay cruise ship, received increasing amounts of gay and mainstream media coverage which, I assume, were respon-sible for the increased number of questions and cautionary advice I received about how bad homophobia was ‘‘down there’’ when I was planning to do ﬁeldwork in that region. Many other regions around the globe, ranging from the Middle East, Africa, and China to rural Queensland in Aus-tralia, the Midwest in the United States, or ‘‘the 905’’ (the telephone preﬁx for the suburban area surrounding the city of Toronto) have also been classiﬁed as places that gays and lesbians should avoid as tourists or residents.

viii

Of course when a place is labeled homophobic, it is the people of that place who are being identiﬁed as such. What struck me was the way in which this term was being used as a sociocultural trait, or more accurately, a sociopathological cultural trait, in which a group of people’s sexual atti-tudes were being judged and the (Euro-American) speaker’s sociosexual culture and place were generally compared favorably (implicitly or ex-plicitly) to that of the ‘‘other’’ culture and place. An example of this could be found in newspapers’ travel sections, which contained lines like ‘‘While the Caribbean lags behind most of the Western world in terms of openness toward gay visitors, signs of change are coming into view’’ (dlaremiHMia 2007). Homophobia, in other words, was no longer something attributed to individuals or institutions of one’s own community or society. Homophobia had gone global, and to be accused of being homophobic was to be accused of something more than just not liking homosexuals; fur-thermore, this accusation now carried potentially serious economic and political repercussions. I started to wonder about the e√ects of utilizing homophobia as a sociocultural trait or pathology which is increasingly attached to moral, political, and economic agendas around the globe. But I also started to wonder about the meaning and existence of homophobia itself: What exactly is it? How and why does it exist in the ﬁrst place? Is it problematic to speak of groups, communities, regions, or nations as ‘‘homophobic’’? Is it a universal prejudice? If so, on what basis? Or does it operate di√erently across social, political, and economic terrains? If so, then how is it located in and generated in and through these terrains? Why does it still exist in places where there has been sexual rights activism for over forty years? Why does it seem to be appearing in places where it ostensibly didn’t exist before? How do we get rid of it? This volume is hopefully an initial step toward answering some of these questions. It began with a group of anthropologists who were invited to a panel sponsored by the Society of Lesbian and Gay Anthropologists (solga) at the American Anthropological Association Meetings in 2002. I asked them to think about the questions listed above in relation to their ethnographic research but also in relation to the ways in which (homo)sex-uality and sexual prejudice have been framed in sexuality studies and ac-tivism beyond anthropology. My hope, albeit a naive one, was that in de-veloping a cross-cultural examination of homophobia we would begin to uncover, expose, and critically analyze the particular logic(s) of antihomo-

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sexual discourses and in so doing expose the cultural, political, and eco-nomic underpinnings that work to reinforce their position of hegemonic privilege. I tried to bring together researchers from a diverse range of ethno-graphic sites in order to demonstrate how homophobia is a phenomenon that has no center or origin, but more importantly, to examine how or if a transnational, comparative, and ethnographically informed perspective might extend, challenge, or change our understandings of homophobia. A quick glance at the table of contents reveals that the ethnographic coverage of this phenomenon is very partial; however, there is certainly enough material here to begin to think through some of the questions about homophobia’s logic(s), universality, and relevance as a conceptual frame-work of sexual prejudice. Not surprisingly, there are no simple answers to these questions; in fact, there are substantially divergent approaches to thinking about and investigating homophobia in the chapters of this vol-ume. This, I would argue, is a good thing for two reasons: (a) such divergent approaches demonstrate how complex this prejudice is, and (b) given this complexity, more analytical and theoretical work is necessary in order to begin to dismantle the tangled webs of power which work to create the illusion that this prejudice is natural and/or legitimate. Nevertheless, the contributors to this volume represent a step forward in their dedication to ﬁnding new ways of conceptualizing and addressing a form of social preju-dice that continues to oppress, silence, and marginalize millions around the globe today. This volume owes a great deal to Ken Wissoker and the reviewers at Duke University Press. Their inciteful, challenging, and often provocative sugges-tions and criticisms raised the bar for all the contributors and myself, and I thank them for pushing us to revise, reﬁne, and clarify our arguments. I would also like to thank Anne Meneley and Don Kulick for helping me get through some of the more challenging moments of the editorial process. I would like to acknowledge the Faculty of Arts at York University for their generous support for the publication of this volume. I dedicate this volume to ‘‘Edward’’ (see the epilogue) and the many, many others like him who have shared their stories of su√ering, struggle, and hope; they are precious gifts to each and every one who reads or hears them, helping us to learn more about ourselves and our relations to each other in all their beautiful, brutal complexity.

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