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| 1 |
ID:
094810
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2010.
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| Summary/Abstract |
U.S. policy banning openly gay and lesbian personnel from serving in its military rests on the belief that heterosexual discomfort with lesbian and gay service members in an integrated environment would degrade unit cohesion and readiness. To inform this policy, data from a 2006 survey of Iraq and Afghanistan war veterans are analyzed in this study. Views of these war veterans are consistent with prior surveys of military personnel showing declining support for the policy: from about 75 percent in 1993 to 40 percent in this survey. Among the demographic and military experience variables analyzed, comfort level with lesbian and gay people was the strongest correlate of attitudes toward the ban. War veterans indicated that the strongest argument against the ban is that sexual orientation is unrelated to job performance and that the strongest argument in favor of the ban is a projected negative impact on unit cohesion. However, analyses of these war veterans' ratings of unit cohesion and readiness revealed that knowing a gay or lesbian unit member is not uniquely associated with cohesion or readiness; instead, the quality of leaders, the quality of equipment, and the quality of training are the critical factors associated with unit cohesion and readiness.
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| 2 |
ID:
171298
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| Summary/Abstract |
Tracing his encounters with one particular song during fieldwork on queer nightlife in Bangalore, the author argues for the usefulness of ethnography as a critical method for studying dance and other modes of fun, play and pleasure in South Asia. He argues that ethnography’s many modes (co-performance, interview, observation, auto-ethnography) evidence how expressive practices integrate into the multiple strata of everyday life and political-economy, and how these cultural expressions facilitate inventions of new selves and worlds. While popular, improvised and social dances are challenging to study given their ephemerality, ethnography deepens our understanding of them and allows us to engage in creative dialogue in fieldwork.
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| 3 |
ID:
102065
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| 4 |
ID:
086706
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2009.
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| Summary/Abstract |
Based on interviews with young homosexuals in Hefei, Anhui Province, this article examines the precarious modes of socialisation of young tongzhi(a term often used by gay people to refer to themselves), centred on the Internet and small groups of friends. The difficulty they have in constructing an identity based on sexuality stands out in the context of social norms and roles they cannot resolve to defy, above all because of their feelings of respect and duty towards their parents.
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| 5 |
ID:
127921
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| Publication |
2014.
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| Summary/Abstract |
On a bright January day, a group of around 200 lesbian, gay, bisexual, and transgender (LGBT) activists dressed in black, to symbolize mourning, gathered at Jantar Mantar, a site in New Delhi that frequently plays host to protests and demonstrations. Nearby, khaki-clad police officers warily observed the spectacle. The activists clutched rainbow flags to their chests and shouted slogans.
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| 6 |
ID:
105302
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2011.
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| Summary/Abstract |
Muslims in the U.S. are comparatively well-educated, economically indistinct from the rest of the population, with a set of attitudes broadly compatible with the political mainstream. One of the few issue areas on which they stand out as distinctly conservative is on homosexuality, where rates of "disapproval" are at the same level as among evangelical Protestants. This view is reflected in the positions taken by most organized Muslim groups in the U.S., and almost certainly by the vast majority of religious leaders. There are indications of Muslims adapting their faith to the western context, and to intergenerational change in attitudes to sexual diversity. However, increasing sensitivity among American Muslims to the distrust or disdain to which their faith is subject, and to the heightened sense of scrutiny that they experience, may well be contributing to a retention of selective moral traditionalism.
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| 7 |
ID:
100136
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| 8 |
ID:
173949
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| Summary/Abstract |
Prior to the Syrian uprisings in 2011, Syrian queer and trans* populations were rather unknown and irrelevant to global LGBT politics, Western media, and humanitarian efforts. This changed considerably after the uprisings as representations steadily increased and proliferated on social media and in journalistic accounts. This article traces this shift and argues that queer and trans* Syrians became visible primarily through a queer/humanitarian media-visibility paradigm and the construction, consolidation, and circulation of the figure of the suffering Syrian gay refugee. Drawing on analyses of what I consider pivotal events and media representations as well as journalistic writings, this article maps out the ways in which the figure of the suffering Syrian gay refugee and the associations it foregrounds emerged, circulated, and became normalized after the uprisings and years into the Syrian conflict. Furthermore, based on ethnographic fieldwork that I conducted with Syrian LGBT refugees in Istanbul during 2014 – 15, this article challenges the suitability of this figure as a knowledge production framework and suggests new research trajectories to approach, understand, and write Syrian queer and trans* histories beyond the queer/humanitarian visibility paradigm and the figure of the suffering Syrian gay refugee.
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| 9 |
ID:
102061
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