Journal of Lesbian Studies最新文献

Soon after the Supreme Court of the United States overturned Roe v. Wade, the 1973 decision asserting a constitutional right to abortion, activists in Argentina organized a protest in front of the U.S. embassy. The demonstration conveyed the need for a transnational defense of reproductive rights, particularly in light of the outsized role of the U.S. in global politics. The June 24, 2022 decision that voided Roe v. Wade (Dobbs v. Jackson Women's Health Organization) raises grave concerns about resurgent forms of authoritarianism even in democracies. Activists in Argentina have paid attention to these developments and have been ready to defend the relatively recent legalization of abortion in the country. In fact, Argentina presents an interesting example of a country that has been moving in a different direction than the United States. This experience can provide important insights about resistance strategies in contexts of abortion rights restriction.

A reflection piece-on rethinking the return of a Martial Law dictator in the form of his namesake, the newly elected president of the Philippines; the gamut of conversations on (un)covered facts, post-truth, appearances, interpolations, populism, revisionism and transformations, as well as the power of (trans)national media and images entangled with participatory publics; and how might a younger generation and/or transgender poet, such as myself, who did not experience first-hand the atrocities of military rule and learned them only through dominant narratives, might create and/or open capacious spaces for empathic opacity, new understandings, and possible coalitions and resistances within a historical moment concurrent with a present and/or imagined dystopia-expressed as a suit of three poems: To write another eye; Now is no longer the time for poets; Requisite condemnation.

In Cassandra: A Novel and Four Essays (1984), Wolf retells the Trojan War story from the perspective of the seer Cassandra, taking the Trojan War as a parallel to issues of her day. She uses the Amazons as important secondary characters, representing them as both woman-loving women and warriors. Wolf believes their valor in battle is only a version of men's militarism and thus provides no solution to the problem of war, her primary concern.

This article explores the interweaving of successes and failures at trans-inclusive women's festivals. I analyze conflicts that occurred at the Mystical Womxn's Magic Festival and the Ohio Lesbian Festival. In the process, I demonstrate that working across racial and gender divides in these spaces is possible but only if we understand that solidarity is processual and relational but also, quite simply, hard work. This labor requires acknowledging that failures are an integral part of the praxis of forging alliances. By failures, I am primarily referring to moments of insensitivity, casual macroaggressions, lack of deep listening, and other common occurrences of harm. Ultimately, I argue that solidarity is a journey not an end point and that a crucial aspect of the journey is grappling with collective and personal failures along the way.

In 2011, Jair Bolsonaro initiated a fight against the federal program proposal School without Homophobia (2009), which aimed to educate children, school staff, and parents on the respect to sexual diversity and prevention of violence against LGBTQIA + students. Bolsonaro's Gay Kit unleashed an anti-gender campaign in Brazil. The fight against "gender ideology" that follows Jair Bolsonaro initial campaign indicates a turn in the articulation and the discourse of conservative and right-wing actors. This anti-gender campaign brough together groups that historically have been divided along class, race and gender lines, such as radical Catholic, middle- and upper-class white conservative Brazilians, and Neo-Pentecostals. In this paper, I analyze the power of the anti-gender campaign unleashed since the 2010s to find a common enemy, a common language and a common interest among conservative sectors of Brazilian society. I argue that gender works as the main symbolic glue that helps right-wing actors to forge a common identity in opposition to a new common Other, namely leftists. The main factor bridging them together is the preservation of the masculinist national identity that denies any form of structural inequality and critical thinking.

Drawing on queer of color critique, this paper uses mixed methods including participant observation, interviews, visual and textual analysis, and photovoice to interrogate sex workers' queer creative practices. Building upon the larger oeuvre of sex working artists, contemporary sex working artists in Los Angeles utilizes queer creativity to thwart hegemonic readings of sex work. Performances at two activist fundraisers drew on the themes and esthetics of sex work to counter mainstream narratives about sex work and workers, and to interrupt their objectification. The cover and graphics of a sex worker zine push back against dominant narratives about sex workers and the power structures that suppress sex worker self-representation. Photovoice methodology allowed sex workers to counteract objectification by telling their own stories. In their creative products, sex workers show how "queer" is a praxis of sex and gender disruption, rather than a simple identity category signaling non-heterosexuality, challenging homonormativity in addition to heteronormativity.