Journal of Lesbian Studies最新文献

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.

By elucidating the average everydayness of prostitution, this essay shows-contrary to contemporary conceptions of sex work as either horror or utopia-that whoring is boring. Boredom is a stubborn aspect of modern Western existence. Yet in its philosophical portrayals, it is only described based on masculine parameters, and modeled on male figures such as the flaneur. As his feminine equivalent, the flaneuse shows that boredom is a pervasive yet under-explored feature of feminine life. Like the flaneur, the flaneuse turns to writing to process her impressions of the boring public sphere, but unlike him, the flaneuse is a literal streetwalker. On her strolls in the polis, her gaze never merely grazes the metropolitan landscape and its inhabitants, but solicits. As a queer femme or lesbian, she responds to the male gaze (only) when she is looking for work. Boredom is intrinsically linked to life under capitalism, but boredom may also be conceived as an important attitude for combatting its demands for ever-increasing productivity. Epitomized by the flaneur, the flaneuse, the scribe, and the whore, the meditations that make up this essay formulate a passive resistance against the capitalist logic of work. Through the political medium and passive modality of writing, they draw on the bored and impotent aspects of subjectivity in order to rethink political resistance through passive existence.

Arantxa Echevarría's film Carmen y Lola (2018) takes a groundbreaking new approach to intersectionality and lesbian identity contextualizing a lesbian coming-of-age-story and its multicultural background and context. Owing to the colonial gaze and the outsider's perspective in the story telling, the film makes some major missteps in its representation of the Romani community in Spain. But nonetheless, the intersectional presentation is groundbreaking in terms of representation of lesbian diversity and experiences, since it portrays the lesbian subject as a triple minority: woman, lesbian, and Roma - a minority ethnic group still discriminated against in Spain. The story of two female Roma adolescents coming to terms with their mutual homoerotic desire intertwines with the marginality of their community and a conservative and homophobic environment in which lesbianism does not find a space. I argue that Echevarría's film explores the topics of minorities both in terms of ethnicity and sexual orientation. The director aims to represent this otherness as a marginalized and decentered subjectivity that intersects with other axes of discrimination. It is from this marginal position that the film explores the forms of resistance against the control of the lesbian body that women directors are carrying out in Spanish cinema.

This study documented between-group differences in factors associated with sexual revictimization histories in a sample of young sexual minority women. Diverse samples of lesbian (N = 204, age_M = 23.55 years) and bisexual (N = 249, age_M = 23.35 years) women from the United States were recruited using the CloudResearch platform to assess factors associated with recent experiences of intimate partner violence (IPV). Participants were categorized into four groups based on self-reports of sexual victimization (a) during childhood and (b) during adulthood in intimate relationships. Multivariate Analysis of Variance (MANOVA) was used to model between-group differences in three variable domains: Past-year substance use involvement, minority stress, and violence in relationship and community settings. Lesbian women reporting sexual revictimization in adulthood reported significantly higher scores for measures of past-year substance use involvement and negative consequences, daily discrimination experiences, relational victimization, and criminal victimization, compared to their counterparts with no history of sexual victimization. Among bisexual women, sexual revictimization was associated with a similar pattern of between-group differences. The sexual revictimization experiences of sexual minority women appear to occur in the context of multivariate patterns of harmful substance use, minority stress, and violence in both relationship and community settings. Our findings have implications for how intervention services are provided to emerging adult sexual minority women who experience multiple episodes of sexual abuse during their lifespans. Recommendations include specialized training for counseling or intervention service providers, integrated trauma-informed services that address both substance use and sexual assault issues, and affirmative services for sexual minority women.

Black lesbians experience more adverse health outcomes and economic insecurity in older age than their White counterparts due to enduring a lifetime of marginalization associated with the intersections of race, gender, and sexual orientation. Yet, there is a lack of organizations dedicated to empowering and supporting this population. ZAMI NOBLA (National Organization of Black Lesbians on Aging) is the only Black lesbian led national organization in the United States solely invested in improving the wellbeing of Black lesbian elders. Throughout the COVID-19 pandemic, they worked in solidarity with community partners across the country to leverage technological innovation and community solidarity to combat ageist ideology and elevate the spaces in which Black lesbians and their networks were able to learn, heal, thrive, and live. The organization's efforts fostered solidarity across generations of lesbians and the wider LGBTQ + community.