Journal of Lesbian Studies最新文献

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.

Heterosexism is not only expressed through sexual prejudice as an external stressor, but also as an internalized rejection toward one's own (and others') sexually diverse identity. That is, lesbian women and gay men themselves internalize negative societal attitudes toward their sexual orientation and identity-a phenomenon called internalized homonegativity. A wealth of research shows that internalized homonegativity negatively affects the health and social adjustment of gay and lesbian people. However, the literature has documented this trend from an individual (over a dyadic) perspective, and largely among gay (over lesbian) samples. To address this oversight, we analyzed data from 210 gay and lesbian couples in Chile to examine both actor and partner effects of internalized homonegativity on their sexual satisfaction. Results from moderation analyses from an actor-partner interdependence model (APIM) approach show that partners' internalized homonegativity negatively affects actor sexual satisfaction, a pattern significantly moderated by gender; that is, only observed among lesbian couples. Our results further demonstrated that these effects hold above and beyond the actor and partner effects of age and relationship satisfaction, as well as relationship length. These results are consistent with the broader literature, which discusses the specific features of internalized homonegativity in lesbian women, characterized-among other aspects-by restrictive social demands over their sexuality. Accordingly, our findings highlight the deleterious relational consequences of internalized homonegativity and offer a relevant empirical contribution to the understanding of specific minority stress dynamics among lesbian women.

Chicana Lesbians The Girls Our Mothers Warned Us About ushered in the fulfillment of editor Carla Trujillo's vision for an anthology that would recognize and demystify the existence of Chicana lesbians. Our deep and critical affection for Trujillo's anthology prompts us to acknowledge the expansive potentiality of Chicana Lesbians yet also recognize the historical specificity of its relevance and legibility. While our deep affection urges us to reflect on the myriad ways to love on an object like Chicana Lesbians including how this text has been read, engaged, and critiqued, we also acknowledge-just as Trujillo opined in the anthology's introduction-that we, too, want and need more. A reappraisal of this text requires that we recognize how scholars, activists, and artists may unwittingly be relying on thematic approaches and methods of construction popularized in the late 1980s-early 1990s. Rather than perceive these inclinations on purely nostalgic, unimaginative, or regressive terms, we instead understand these tendencies as callings- to return to earlier submerged moments and techniques. Such phenomena surface via a Covid-19 pandemic temporality, slowing time and thus shaping how to reevaluate the palimpsestic outlines of Chicana lesbian cultural and scholarly production. Guided by these traces, we are arguing that Trujillo's anthology formed what would become the Chicana lesbian body politic forged at the crossroads of Chicanismo, women of color feminism, lesbian identity politics, working-class consciousness, and transnational solidarity sensibilities. Chicana Lesbians provided some early queerly racialized sexual grammars that continue to circulate in the present evidenced through the authors' uses and references in both volumes of this special issue.