Saturday, April 14, 2007
Most Common Pick 3 Lotto Numbers
Carlos Muñoz
The "homosexual role is an integral historical construction" myth of gender "and, as such, is one of the ideologies governing the distribution of power in modern societies. Modernity meant for homosexuals discriminatory exclusion of many social forms "hetero" marriage, family, adoption, military ... But not only that: it also meant the compulsory inclusion in the ways that society reserves for hetero those labeled as gay: homosexual role.
Science is not independent of society. Homoestudios development is recent and had to wait a certain cultural changes that took place in the West. Since the sixties the ideas gained ground that [a] homosexuality could be treated as a minority-option- of life, and that [b] the right to a full sexuality should integrate human rights agenda. Corrientes "societal" as symbolic interactionism American society and the individual state that does not denote separable phenomena, but are the collective and distributive aspects of the same subjective experience. Outsiders Becker published in 1963, where he claims that social groups create the diversion to "label" to certain individuals as outsiders (the "misplaced"). The "deviant" is he whom the label has been applied successfully. The process of labeling is an issue related to the distribution of power in society. The labeling of deviants is a political process which plays the image that people "different" will to others and, in large measure, to themselves. Becker distinguishes between a "master status" and "auxiliary characteristics" of any role. In the case of homosexual teacher status (having sex with someone of the same sex) makes the individual is expected that other auxiliary features (effeminate, promiscuous, unhappy, etc.).
Another critical input to the positions 'societal', but from the French post-structuralism, Foucault's thesis was on the process of creating the modern homosexual. To denounce modern science as the modern moral entrepreneur who replaced the Church in the labeling of deviants, the process that the interactions analyzed in contexts microsociological (labeling) acquired a historical and political significance in its most general sense. Since then, approaches and post-structuralist interactionist proved useful in targeting specific investigations, and thus contributed to the current boom of homoestudios editorial.
The construction of the modern homosexual
medieval societies saw themselves as immutable: the only changes were designed historic fall of man and the Last Judgement. For example, the Elizabethan theater represented the Greek theater with contemporary clothes. In contrast, the modern era devoted a new consciousness of time: the idea of \u200b\u200bprogress. For the sake of progress, the vanguard should find new ways and show them to the masses, educate the ignorant and primitive. No doubt the modern (or being more cautious, currencies) were-as ideology "civilization" - a process denier of heterogeneities in the West. Sought to civilize 'primitive' cultures, to impose the principles of reason and money, timing and space and to standardize labor.
Referring to European history, Foucault emphasized the role that sexuality had in the modern exercise of power. During the decade seventy, laid the groundwork for the current sociology of homosexuality, saying nothing less than "the homosexual" as we know it is a relatively modern invention. Indeed, noted the connection between the devices of sexuality and power in modern discourse, a "perverse implantation" that increased controls on all individuals, homosexuals and those that might be ...
Although we perceive the nineteenth and XX as a discursive explosion of sex, the fact is that more than anything changed the contexts in which the speech occurs. Until the late eighteenth century, three major codes regulated human sexuality: canon law, Christian ministry and, increasingly, civil law. Catholic confession, for example, had been a discursive surface hiperdetallada about sexual desires and activities. At this time, surveillance focused on sex in marriage itself, strictly regulating the purpose of sex and even the positions authorized or not. In this speech focused on sexuality as legitimate, there was no net difference between the deviations: being gay was as sinful as being profligate adulterer or because both deviations meant eternal damnation. Clarify that Foucault is not arguing that there were no homosexual practices, but these practices are not defined whom the conduct as a type of person with very definite characteristics: the monster gay.
But the discourse on sex in the nineteenth and twentieth centuries have different characteristics. Although apparently increasing talk more about sex, Foucault was asked whether this explosion will not be discursive rather than a mere "liberation", a change in the way of exercising control over individuals. What once was the territory of the Church becomes the field of medicine and psychiatry. Modern societies are characterized by a shift in our perception of "evil." While the Church had strictly regulated the sex of the couple (prescribing, for example, the position of missionary), modern science focuses its attention on the "perverse", creating new types of people: "Children too clever, precocious little girls, college ambiguous, dubious servants and educators, cruel husbands or maniacs, collectors solitary impulses patients with strange people disciplinary boards, the reformatory, penal colonies, the courts and asylums. "(Foucault, 1976: 53)
This process of spreading the discourse on sexuality is appointed by Foucault as a" perverse implantation ", which involves establishment of a specific dimension of "unnatural" to multiply the controls: controls pedagogical convictions for "perversions" attached to mental illness, and so on. In this sense, the modern homogenization worked through discursive heterogeneity initiation. Now he questions the sexuality of the insane, children, homosexuals. This passage from "Swingers" to "evil" created what is now known as the homosexual: "Sodomy" of the ancient Rights-Civil and Canon Law, was a type of prohibited acts, the author was not only its subject law. The nineteenth century homosexual has become a personage: a past, a history and a childhood, a character, a way of life, learning college morphology, with an anatomy and perhaps insdiscreta mysterious physiology. Nothing that he is in toto beyond their sexuality. Is present in all his being, underlying all behaviors as is its insidious and indefinitely active principle; registered without shame in his face and body because it is a secret that always betrays ... homosexuality appeared as one of the figures sexuality when it was lowered from the practice of sodomy to a kind of interior androgyny, hermaphroditism of the soul. The sodomite was a relapse, the homosexual is now a species. "(Foucault, 1976:56-57)
In the Third World, the modern project was introduced late, and specifically, both in economic and in the culture in general never be imposed in full. Referring to this process modern "civilization" in Uruguay, Barren (1994) describes how between 1860 and 1920 strengthened a new sensibility "civilized." About this change in sensitivity as the agents converged state, the hospital, the education system and, if surprise-the church. While the Church "barbarian" had considered the personal discipline and bearing on the elites and the clergy, the church civilized democratized the discipline, carrying major prohibitions (extramarital sex, marital excesses, modesty, leisure) to masses morally weak, lustful, dirty and lazy. Repression sexuality, as akin to the traditional Catholic discourse, was common at this stage the agents of modernization. However, what the Catholic Church was an obsession lasting for bourgeois sensibility was more of a requirement of civilization. Retrieved disciplining workers, bourgeois sensibility was gradually tolerating certain hedonism. This contradiction is expressed in the time in the private conflict between a husband something hedonistic, maybe Mason or atheist, and a chaste wife and Catholic.
The fact is that the "barbaric sensitivity" (sensitivity of leisure, play, sex, dirt, the party) should be re-educated. We assist as the repeal process of the death penalty, the criticism of corporal punishment, the strict separation of the sexes (eg sea bathing), regulation of the carnival, and so on. Carnival, for example, was and, to a much lesser extent as they regulated and "civilized", it remained so, an opportunity for putting into discourse of homosexuality and transvestism. Gloria Meneses, "the oldest transvestite Latin America," tells us about the carnival, and quite "civilized" in 1922. Her story evokes the tension between the party underground uncivilized represented by the non-identity of modern costume and prosecution of such "uncontrolled": "The first time I dressed woman was seventeen and went to dances carnabal, because I had a nice little body and in that time, was widely used mask, no one was to face the air, everyone wore masks or mask, then that's me favored and impacted others ... Once, before the ban of the carnivals, I wore a taffeta dress all in a Brazilian style, yellow-green, and, together with a friend, also a transvestite, went to a dance matinee of those who began at five in the afternoon and lasted until nine o'clock at night ... "Notice that we entered the dance and then let us out to dance ... we had like a magnet, I do not know ... there women who ironed all night and we danced away. We usually dress up and we walked around the parade. If people said "they are fags" or something did not go to dances because we knew we were running some risk, but if we complimented: "divine", "rich little thing" ... not doubted and we went to the dance. Well, this time I told them, a guy asked me to dance and I began to squeeze and, at that time were leaving if you do not press a bit, if you refuse, there was the voice and never drew you to dance. I did not have problems and let me kiss here, by the neck until, suddenly, came another couple and the man told my companion: "Hey, do not you realize you're dancing with a man? So I grabbed the woman and asked with the greatest face of innocence I could write: - What does this guy? What am a man? He's crazy. Look. And I, already at that time had enough breast, I drew back the dress and the woman showed him my breasts. The woman took her face and told his family he was crazy, and left. Anyway, my companion was "crushed" ... the kind sent the hand between her legs and found what I suspected: The bitch that bore you! It was true, you're a man. "Oh dear, no offense. Carnival is a surprise. "(In Argañaraz and Ladra, 1991:21-22)
The change in sensitivity by a sensitivity barbaric "civilization" required the control and education of the various actors "barbarians." As Foucault noted the emergence of modern homosexual, or there are new figures ("roles") to fight, or detrimental and are emphasized classical figures: some of the barbarians mentioned in the analysis of frames are the "skull", the child dirty, the adulterous woman, the young masturbatory, the inhabitant of "rat people", the bandit rural, urban criminal, the prostitute, the bourgeois seductive ... and "fag."
Those "excesses" concerning sexuality were particularly monitored by modernizing coalition, with sins to the church for school indiscipline, disease and crime to health care for the police. In Uruguay, the 1889 Criminal Code punishing the crime of "sodomy" with imprisonment of four to six years, and included other figures "sex" as "indecent assault" or "incest." Apparently, the Uruguayan discipline also included a change in the view of homosexuality. Barr cited at least one case in 1871, still very close to the sensitivity barbaric: "... the director of the Jesuit seminary in Santa Fe, where he was ... the Uruguayan clergy, wrote to Monsignor Jacinto Vera telling him that one of the seminarians "has risen at night going to bed one, with very cautiously so as not be noticed or even one he was, [the run] to the other waking moment." Do not know the answer of Bishop Vera, although the following letter from the Director of the Seminar - "I'll do what I care ... hope to God to be amended, or be discovered sooner or later" - from which it was decided to deduce the counterclaim and As no other more violent, as could be expulsion. "(Barr, 1994: 204)
What amazes the author and me is the leniency of the punishment. Above all, considering I got testimony from several seminarians who at one time, was advised to leave the seminar included doubts that even physical actions. The resistance against homosexuality had grown to the beginning of our century. Barrett points out that by nine, and generates the new sensitivity to the total repulsion homosexual: "... the greatest insult to the man is not the betrayal of his friends or his cause, as in barbarous times ... [but] the insult the greater the doubt about the virility, the charge of "effeminacy", an also go to the other side, but demonized enemy's side again, the woman, a betrayal of male power. " (Barr, 1994: 205) We see here
clearly constituted the opposition between "homosexual" and "man" in the interpretation of the homosexual as an objective, an intersex men and women. Indeed, Barren appointment (205) a reader edited by Vazquez Acevedo in 1889, where a boy tells a girl: "I'm not interested in dolls ... I like a good whip, a rubber ball or a spinning top sharp point to play with my friends, I'm not a fag. "
The process illustrated by Foucault and other bar is not the construction of the modern homosexual, the "homosexual role" through which symbolized "the homosexual" and through which homosexuals themselves are taught to recognize. In this sense, homosexuals will be interested in the critique of modernity. It is true that the cultural homogenizing tendencies of modernity never managed to suppress the diversity of life. The issue of minorities is currently rethinking the whole world. Western democracies "representative" (who as majority rule, have also proved an effective method to suppress the minority), are now challenged in its traditional form of "play" there is a tendency of minorities to seek representation direct parliamentary delegates to the event, placing homosexuals, or people in solidarity with gays in the Cámaras1. From this perspective, the happiness of the millions of homosexuals in the world [post] modern depend on its ability to generate different cultural forms of hetero impositions and more suited to their life experience. Forms
hetero governing homosexuality refererir
As I mentioned at the creation of the modern homosexual, "the modernizing project sought to universalize the values \u200b\u200bfor the life experience of new European dominant groups (white men, older age, the rising bourgeoisie). As regards now known as homosexuals, modernity meant its discriminatory exclusion of many social forms "hetero" marriage, family, adoption, military ... But not only that: it also meant the compulsory inclusion in the forms hetero society reserves for those labeled as gay. This is not what we would call a "gay culture", but hetero cultural forms which function to regulate homosexuality. Some forms are: the closet (secret homosexuality), the role homosexual (effeminacy, sexocentrismo, promiscuity) and conversion therapies.
The "closet" I met several guys
homosexuals. I made some proposals, but I I told them they were wrong person. Rock Hudson
Our culture seeks to make homosexuality a double life a secret status of some individuals who can only see through some "symptoms." The homoestudios taken from the Anglo gay slang expressions like being in the closet "(in the closet) and coming out [of the closet] (out of the closet). The first expression refers to the status of homosexuality" secret ", and the second the point at which a person recognizes his own homosexuality, or someone made manifest: coming out to somebody (confess your homosexuality to somebody).
homosexuals remain in the closet because of the large social and cultural pressures in turn, the fact that their sexuality is so compartmentalized pressure itself: the need to gradually build a double life, the constant feeling of lying, the shame of themselves. Very rarely a person will make racist slurs against a black, but homosexuals "in the wardrobe closet" are forced to celebrate and to make themselves autodegradantes jokes about homosexuals.
The closet is an experience that has been almost all homosexuals and is a constant reference in gay literature. Many militants even prefer to reserve the word "gay" for those homosexuals who have developed an openly gay identity and reserve the term "Homosexual" for those who already see themselves as gay but are not presented to others as such. The following, from my interviews is a good illustration of the anguish caused by the confinement of homosexual life in the closet. "Sometimes I looked at my teammates and thinking what would face if they knew ... I had plans to leave the country as he was older, did not want to see me and were not going to find out ... never went to dances and dancing drew minitas because that was what was done ... once a colleague told me that guy said I was "delicate." I was furious and did not returned to talk anymore ... I think until I started to mourn. I remember once a teacher spoke to my mother, I never knew why. I imagined they would have spoken and I had never so embarrassed in my life. I never dared to ask. With the crazies of the class was much worse ... always comparing me and it seemed that they realized. I hated gym class, especially one that always seemed to me that he realized ... for the times I forgot and thought in the future as any other and get married ... and suddenly I remembered again. It was something I had in mind all the time. It was a nightmare. "(Interview with Carlos)
Similarly, a gay pastor in San Francisco states that: If I had to return to live in hiding, would have to think clearly if not rather be dead. (Treichler, 1988: 67-68)
The aforementioned device shame encourages homosexuals to suppress or at least to conceal their sexual orientation. Even homosexuals assumed must operate in much of his life "like" heterosexual, must develop a discipline for this whole drama. An experience that leaves no impact is to see how most of my gay friends change their ways as they are in a "safe" or NO3. The output of gay nightclubs sometimes allowed to see the change log so sharp that it seems to see someone entering enemy territory. It is easy to see the grading movement, voice and conversation, grading given in the form not necessarily conscious in the presence of different audiences: people who do not know of their sexual orientation, people who act as if they knew, people who know their guidance and the accepted, peer groups homosexuals, etc.. As
repression causes neurosis, dramatize the continuing need for different audiences tend to lead to individual functional schizophrenia, a conscious paranoia, which in fact it is really useful, and a constant alternation of different "roles" can alter social perceptions of reality to make doubt about what is your true self. "
The "coming-out"
"I think men have always liked me. If we now think of some games for children ... then I had some girlfriends, but I never felt attracted to women. I also had fantasies with guys, but as I was not penetrated said that the homosexual was the other ... yes, now I think how I did not realize ... I was not really clear until I fell in love with a fool. " (Interview with Carlos) The conservative journalist Andrew Sullivan describes his recognition as a homosexual in a way a bit more poetically: "[It's] like getting on a plane for the first time, fascinated with the rise, see amazed by the window ... and suddenly realize you're in the wrong flight, traveling to a destination that terrifies you, surrounded by people who refuse. And you can not get off ... you're one of them. "(Sullivan, 1995: 25)
What they have in common is that so many different stories could be called" coming-out stories. "In the homoestudios, is called coming-out at the moment in which an individual begins to see himself as homosexual. The term comes from the English expression coming out of the closet (out of the closet), and suggests that it is an individual freedom against an oppressive society that locks us ( closet) and isolates. There have even been cases of homosexuals who grew up without power, due to insufficient information to characterize their autosospecha and believed to be the only gay in the world. The coming out has been one of the most recurrent themes in gay literature, Another Country (Other countries) or Maurice are classic examples of novels coming out transformed to film versions. We also met Argentine and Goodbye Roberto versions and, more recently, a Uruguayan television version in the program the naked channel 5 (indeed, expressing a rather gay-sensitive).
popularity-among gay and straight, from coming-out stories, has an explanation. Not you ask someone "from when you're straight." This is because, before asking the question, common sense says "forever" and it probably would not know what to answer questioning. The very question would be interpreted as meaningless. However, it is a common question in interviews with homosexuals. Moreover, the respondents seem to be able to answer more or less precisely. I can then ask as to when, at what age were homosexuals.
The question "since when you're a homosexual" implies belief in a pre-condition of "not homosexuality." That is, assume that homosexuals are such a certain point in your life or that his homosexuality existed in latent form until for some reason woke up. But a heterosexual always been heterosexual. This difference has social causes: all (gay and straight) are educated in the pre-assumption that "everyone is heterosexual." The company works with this assumption and, although not the product of a conscious decision or a careful self-analysis, we all learn to behave as heterosexuals behave and think about ourselves as heterosexual. The homosexual can not change your self-image until he learns a concept of what it means to be homosexual and is able to apply this to himself. Many people fail to see themselves as homosexuals even though they have had homosexuals. For this reason, there is always a time of change of perspective or self-image, at which point someone who was regarded then regarded homosexual heterosexual: the coming-out.
One comment: when I refer to coming out as a "moment", I do it just for convenience of reference and not to say that this recognition always happen in a moment. Some homosexuals itself can pinpoint very precisely the moment when his homosexuality, it was apparent. Such is the case of Alberto: "I already had homosexual fantasies, but did not consider myself gay, it was like I knew but ... When I saw this crazy in the pool I think I fell in love because it made me questioning everything. After [I] went every day [the pool] ... nothing ever happened with him, but that I knew I was gay. "(Interview with Alberto)
So, even in cases coming out that can really noted as a specific moment, this moment is the crystallization of a larger process of "autosospecha" to obtain information about what a homosexual is and interpretation of evidence on its own personality.
Other people lived their coming out not as a moment but as a gradual process that can not discriminate an exact time they changed their self-image. A close friend tells me that he always had a very intuitive diffuse his attraction to men and never experienced a rejection of homosexuality. Some people labeled as a homosexual before he considers himself and before he had sex with men. Eventually he had casual sexual experiences, but "as he had a girlfriend" continued to be considered heterosexual. It was not until he began a relationship with a man who began to see himself differently.
addition to being experienced as a moment or a gradual process in the personal history, coming out may be more or less controversial, depending on the morality and the conception of homosexuality that the individual has learned from its environment social and family life. If a young man a religion believes that homosexuality is a sin, then the process will be more painful, since they see themselves as a sinner and unable to evitarlo4. If someone learned to see homosexuality as something shameful, coming out will necessarily bring self-esteem issues. The proliferation of these cases probably determined that, as I mentioned, gay teens in the United States to commit suicide at a rate three times greater than heterosexuals. In Uruguay, waiting to work on it, the hypothesis of a higher relative frequency of suicide homosexual could be even more established in the first world.
also can distinguish two dimensions characteristic of coming out: coming out the public and private. One is the recognition of one's intimate about sexual orientation and the other is the recognition in the society, family, friends. So it is not simply a dichotomy between homosexuals "covered" (a term taken from my interviews) and openly gay. The distinction is rarely accurate, remember the case of Albert, where few people recognize his homosexuality before himself. Some people do not live their private recognition as such until they speak to someone about his homosexuality. And coming out publicly accept varying degrees of "advertising" or there are people who are shown to close friends but not others, or themselves to their friends and not with their families or themselves to both but not in your job. The possible combinations are many. In the literature, when recognition is purely private, but the individual lives a double life, is still talking about a "closet case" (the "blocked" from my interviews).
But back to the central point, the case is that coming out seems to be a constant in what we now know as homosexuality. The central scheme is that someone who previously thought (was?) Heterosexual, is suffering an identity crisis as a result of which comes to regard homosexual. This distinguishes homosexuals from any another minority:. I mentioned that one discovers at fifteen, twenty or fifty years is black or Jewish. As we saw, this is probably one of the greatest causes of fear and rejection of the homosexual: we've all had some kind of homoerotic fantasies and a homosexual is living proof that anyone could be to expose the contingency of heterosexuality. In the U.S. television program The Jane Whitney Show, one of the band members Fem to Fem states that seek to promote a positive image for the American lesbian and dares to ask the audience how many of these have thought about homosexuality as a possibility. Only A woman raises her hand. "They're lying," says the girl, because I put it in their heads and now we thought. "
Homosexuality and the critique of modernity
The role of science has not always been the most humane. In particular, the naturalistic approach overlapped with the demonic, contributing to our current sense of homosexuality. In this sense, the "monster" in the first part is in any case, the Frankenstein monster, partly because its creator was also a scientist. But the modern project has been completed. Although the potential of technology is undeniable, modernity has not solved the problem last: human happiness. It was a project humanist ending the arms race, an individual project that ended in the mass, a colonizing project that destroyed the environment, a project that crushed democratic minorities and economic project that has not eradicated poverty. Only in the second half of this century, when doubts about the modern project is open Step5 reveals a different mindset: Seidman (1992) calls attention to the opposition of postmodernists against the claim that modern science is "" knowledge-based ontologically and therefore superior to all other speech, "and highlights the intimate relationship of postmodernism with new social movements (environmental, consumer, prison inmates, a part of American feminism.) In the course of their struggle, these groups have questioned the right of science to create symbolic conventions and regulations that often contributed to oppress. Seidman illustrates this example of referring to homosexuals: "In the gay movement like we see a shift towards a postmodernist position ... the struggle to affirm their own identities is essentially a matter of cultural policy, ie a struggle over public representation of homosexuality. The policy is central to the critical analysis of science and its institutional and valuable sites (hospitals, psychiatric clinics, mental institutions, prisons, schools, scientific associations [laboratories]). Gays see science as a social force strategically involved in the relations of control of sexuality. Specifically, have documented the ways in which science oppresses homosexuals to authorize conceptions of homosexual desire or intimacy as symptoms of mental illness as a state of moral inferiority, or as a social pathology. Individuals who have homosexual desires are morally inferior human kind and socially dangerous: the homosexual. (Seidman, 1992: 52-53)
Indeed, among the myriad of groups, "alternative" born or developed during the sixties, the gay movement is an exception: he still lives. He is healthy and even growing. One immediate question about this exceptional is: relinquished its original goals and has joined the establishment hetero? Or, rather, "was the gay liberation movement more creative than other claims" Sixties "(free love, community living, hippie ideology, etc..) And found most successful ways to achieve their goals? Within the academy or not, the new postvanguardias embark on a critique of representation (in the case of the traditional representation of homosexuality). But instead of imposing a new sense "alternative," reported the absence of an ultimate sense, homosexuality is not only what we decide to do it. References
Argañaraz, Nicteroi and Ladra, Antonio (1991): Gloria: o the drama of existence. OR Two editions, Montevideo
Barren, José Pedro (1990): History of the sensitivity in Uruguay. (Volume 2: The Discipline (1860-1920). Montevideo, Banda Oriental / FHC.
Foucault, Michel (1978-1976): The History of Sexuality, volume 1: An Introduction. Vintage, New York.
Pitkin, HF (1967): THE CONCEPT OF REPRESENTATION. Berkeley and Los Angeles, University of Californa Press.
Seidman, S. (1992). Postmodern social theory as narrative with a moral intent. In Seidman and Wagner (Eds), Postmodernism and social thory, the debate over general theory. Cambridge: Basil Blackwell ltd.
Sulivan, Andrew (1995): Virtually normal: an argument about homosexuality. Picador.
Treichler, Paula A. (1988): AIDS, Homophobia, and Biomedical Discourse: An Epidemic of Signification. In Douglas Crimp (Ed.), AIDS: Cultural Analysis, Cultural Activism, pp. 31-70. Cambridge, the MIT Press.
The type of "representative" political scientists sometimes call "delegate" or "commissioner" (Pitkin, 1967) acts to protect the interests of a specific group within the general electorate (a province, a minority, as in the If a gay congressman, a union). The term "delegate" suggests that it is sent in an official capacity, by an organized group. It is seconded.
A good example of this obsession is an anthology of gay literature, The epistemology of the closet (Sedgwick, Eve [1990], University of California Press, Berkeley)
spatial metaphors to express the closing of the gay societies hetero as closeted gay English expression are constant. In Buenos Aires, one of the largest gay discos, "Bunker" (shelter), commitment to give the image of a safe and isolated from the penalty heterosocial.
This probably determines the extreme popularity of Afro-Brazilian religions among homosexuals and, particularly, among transvestites. On the one hand, these religions do not condemn homosexuality and, secondly, that their spirits have gender allows a pai do santo can "incorporate" a female spirit, producing an acceptable surface for cross-dressing and transgenderism.
I will not define here the term "postmodernism." In the postmodern condition, Lyotard presents an assessment of its cultural implications.
(This article selects a few passages from the recently published book "Homosexual Uruguay. Trilce, 1996). Otherness
published in this series:
(I) The other of the "other sex" (Rita Gutierrez-Ros, No. 118)
(II) Homosexuality and discourse on AIDS (Carlos B. Muñoz, N ° 120)
(III) Safe Sex: A new gay culture? (Charles B. Muñoz, No. 123).
(IV) The Rio de la Plata. Companies subtle racism. (Teresa Porzecanski, No. 126)
(V) Reversing the telescope (Kaija Kaitavuori, No. 131)
(VI) The case of Paraguay, time and culture (RL Cespedes, JN Knight No. 143)
(VII) Africa in the culture America (Gerardo Mosquera, No. 144)
Home
© relacionesRevista the theme of man relacion@chasque.apc.org
Subscribe to:
Post Comments (Atom)
0 comments:
Post a Comment