Young people have been and will always be the vanguards and visionaries of civil rights movements and liberation-oriented communities. Young queers, however, are still struggling to be heard, even within gay, lesbian, bisexual, and transgender communities. The author offers the Encounter-Reaction Model as an analytical framework to explore the dynamics of power and oppression from the “top-down” perspective. He also raises probing questions to those in authority on their knowledge of disenfranchised communities' identities and realities, their strategies for leadership development, inclusion and accountability, and their motivations in regard to working and structuring their relationships with those at the margins. Finally, he unpacks the roots and manifestations of being silenced.
The present state of cyberstudies poses new questions of embodiment, of (gendered) relationships with technology, and the effects of cyberspace on queer issues such as identity, gender and sexuality. It is notable that in a legal context, whereas there has been much attention paid to technical issues that cyberspace poses, there has been little attention paid to these new issues above, or possible theoretical frameworks within which to contextualize them, or potential feminist perspectives. Put simply, the debates of cyberstudies, and cyberfeminism in particular, have as yet been largely unreflected in mainstream academic and practical legal discourse. The aim of this essay, then, is to begin a process of integration. By looking at the work of some cyberfeminists, the author attempts to give a clearer picture of key debates and strands of thought in cyberfeminism, and to start thinking about how cyberfeminist insights might be used as part of a useful theoretical framework that could inform those academics interested in law, queer issues, and cyberspace.
It has been part of the Christian tradition that a convert is given a new name and thus a new identity when accepted into the faith. This new identity is meant to signify the overcoming of brokenness in a salvation event that unifies, celebrates, and reorients all the former “selves” under Christ. But for gays, lesbians, bisexuals, and transgender people it is not the Christian identity but the Queer identity that brings wholeness. This discovery is traced in this essay through the journey of a lesbian Episcopal priest.
Machismo , a stereotype that emphasizes hypermasculinity and associated with the Latin American male, was a legacy of the Conquest of the Spanish conquistadores and their interpretation of and reaction to the indigenous two-spirit. It was the product of the rape of indigenous women, the response to indigenous imperial ritual, and the sublimation of indigenous male sexuality. It was a response to social and religious control of the male body. As such, it is not something that is easily eradicated. Through an understanding of the complex roots of this variant of masculinity, however, it may be possible to filter out some of the negative traits and highlight the more positive. This essay examines the interactions between the Spaniards and indigenous peoples of the Americas and the interpretations of indigenous sexualities, genders, and social roles by the Spanish authorities, and how it all participates in the construction of the Latin American machismo .
This essay analyzes contemporary global and local constructions of gay identities on World Wide Web sites. The authors rely on core cultural symbol analysis and visual imagery content analysis in their rhetorical-critical examination of texts and images. Three heavily trafficked, U.S.-domained Web sites are analyzed first, acknowledging the hegemonic positioning of U.S. cultural space as a physical, ideological, and cyber realm that enables the coming out process but also a realm in which cultural imperialism and commodification of “other” experiences reign. By comparing and contrasting the analyses of these sites with gay, lesbian, bisexual, and transgender sites originating in Mainland China, Japan, and Germany, the authors document both the transformative and empowering aspects of transnational identity constructions and the dynamics of localized constructions that take part in, support, negotiate, and resist such global constructions.
