User‐generated online queer media and the politics of queer visibility

In this article, we review sociological research on the politics of queer self‐presentation and visibility in user‐generated online media, such as personal homepages, blogs, YouTube vlogs, and queer‐specific social networking sites. Using an intersectional lens to attend to multiple axes of identity, the review offers a deeper understanding of how online queer media impact self‐presentation and visibility, while also privileging certain racial, sexual, and gender identities and practices over others. Online platforms can serve as spaces of resistance wherein queer people not only make themselves visible but also redefine dominant conceptions of identity, as well as the boundaries between public and private life. However, our review also finds that online spaces of queer self‐presentation often become another space for the reinforcement of dominant norms pertaining to various axes of one's identity. Given that the advent of user‐generated media and the Internet has facilitated the mobilization of queer people worldwide, an understanding of queer self‐presentation in online media demonstrates how new iterations of sex, gender, and sexuality are constructed in a technological era by queer‐identified people themselves, and how people can both resist and reify dominant social hierarchies across boundaries of space and time.     

Sarah was a Butch: Sexual Identity,Gender Practices,and Sarah's Place as Mother in the Jewish National Pantheon

Three fields of discourse regarding a masculine-like woman connect at a point that the queer field calls intersex, medical practice calls a sexual disorder, and rabbinic literature terms aylonit. The queer discursive field focuses on the freedom to choose an identity, but not the freedom from choosing one. The medical field focuses on sexual practice as the source of determining “normal” sexuality. In the discursive field of Jewish law there are no demands, because the Halakhic authority determines gender identity on behalf of the individual, maintaining ambiguity.     

Citizens of the margin: citizenship and youth participation on the Moroccan social web

This paper examines how marginalized youth in Morocco use YouTube to contest hegemonic discourses of state power and institutional practices of social exclusion. The paper analyses a user-generated, YouTube web-series, Tales of Bouzebal, as a performance of marginality and a social critique of state bureaucracies and institutions in the context of post-Arab Spring Morocco. Using a combined method of textual and discourse analyses, the paper argues that the new media practices of producing and consuming user-generated video are best understood as practices of cultural citizenship that contribute to social change through the production of counter-discursive political subjectivities among youth in MENA. The paper posits that the concept of citizenship needs to be expanded to account for citizen participatory media practices that contest the conditions of marginality and inequality sustained by normative definitions of citizenship.     

Queer visual pleasures and the policing of male sexuality in responses to images of David Beckham

Since he stepped out in a sarong in 1998, David Beckham's sexuality and gendered image has been a popular topic of discussion in the media. He has also attracted academic attention for the expanded range of masculinities he seems to represent. Some academic studies of Beckham have employed ‘queer theory’ to analyse the destabilising of gender that his public presentations seem to embody but little attention has been paid to the specifically visual dynamics of images of Beckham. In this essay, I take Sam Taylor-Wood's David (2004) as a starting point to suggest the types of visual pleasure that images of Beckham might be seen to offer to both male and female audiences. For the remainder of the essay I focus on an Armani male underwear advertisement from the 2007–2008 campaign. Informed by discourse analysis and queer theory, I identify a set of ‘queer’ responses to the advertisement, suggesting they represent the ‘policing’ of male sexuality, which often accompanies potential signifiers of homoeroticism. I conclude by considering how and why Beckham has retained his status as a heteronormative masculine icon despite his continued appearance in homoerotic images.     

AMBIGUOUS IDENTITY IN AN UNAMBIGUOUS SEX/GENDER STRUCTURE:

This article explores bisexual identity as an ambiguous social category within the dominant dualistic sex/gender structure. The article documents the stigmatization of the bisexual category in the discourse of both the Religious Right and lesbian feminist communities, then examines the impact of dual stigmatization on bisexual women, who often see bi identity as disrupting the dominant sexual binary. Drawing from interviews with bisexual women, the article argues that bisexual women's discourse on sexual subjectivity does not escape the influence of binary structures, although it does at times reconfigure the binary along the queer/nonqueer and bisexual/monosexual axes. While the bisexual identity category may work as a discursive stabilizing device during the sex/gender crisis provoked by the AIDS epidemic, its politicization by bi feminists also allows the category to be strategically deployed for feminist and queer political projects.
At the present time, the regions where the grid is tightest, where the black squares are most numerous, are those of sexuality and politics; as if discourse, far from being that transparent or neutral element in which sexuality is disarmed and politics pacified, is in fact one of the places where sexuality and politics exercise in a privileged way some of their most formidable powers.
-Michel Foucault
No wonder people think we [bisexual women] are all sleazy.
-Bisexual woman     

YOUTUBE,TWITTER AND THE OCCUPY MOVEMENT

Videos stored on YouTube served as a valuable set of communicative resources for publics interested in the Occupy movement. This article explores this loosely bound media ecology, focusing on how and what types of video content are shared and circulated across both YouTube and Twitter. Developing a novel data-collection methodology, a population of videos posted to YouTube with Occupy-related metadata or circulated on Twitter alongside Occupy-related keywords during the month of November 2011 was assembled. In addition to harvesting metadata related to view count and video ratings on YouTube and the number of times a video was tweeted, a probability sample of 1100 videos was hand coded, with an emphasis on classifying video genre and type, borrowed sources of content, and production quality. The novelty of the data set and the techniques adapted for analysing it allow one to take an important step beyond cataloging Occupy-related videos to examine whether and how videos are circulated on Twitter. A variety of practices were uncovered that link YouTube and Twitter together, including sharing cell phone footage as eyewitness accounts of protest (and police) activity, digging up news footage or movie clips posted months and sometimes years before the movement began; and the sharing of music videos and other entertainment content in the interest of promoting solidarity or sociability among publics created through shared hashtags. This study demonstrates both the need for, and challenge of, conducting social media research that accommodates data from multiple platforms.     

Trans Men: Embodiments,Identities, and Sexualities

This article examines the experiences of 25 persons who were assigned female status at birth but do not wish to live as women and take on a masculine or queer gender identity. We employ the concept of “gendered embodiment” and introduce the concept of “sexualized embodiment” to highlight what is involved in this process. We ask how experiencing a masculine gender identity is reflexively tied to a trans man's sexuality and the ways in which these two embodiments are tightly, moderately, or loosely coupled. For example, a tight coupling appeared when trans men began to use testosterone and obtained surgery such as breast removal; a moderate coupling was found where gender validation was sought from a sexual partner (with this being related to sexual preference identities as well as the interpretation of vaginal penetration); the loosest coupling of the gender‐sexuality embodiments was linked to the liberality of the locale and whether “queer” identities could be easily adopted. In sum, our research demonstrates the link between gender and sexuality as a result of the body work trans men do and the historical and geographical situations in which they find themselves.     

Sarah was a butch: sexual identity, gender practices, and Sarah's place as mother in the Jewish National Pantheon

Three fields of discourse regarding a masculine-like woman connect at a point that the queer field calls intersex, medical practice calls a sexual disorder, and rabbinic literature terms aylonit. The queer discursive field focuses on the freedom to choose an identity, but not the freedom from choosing one. The medical field focuses on sexual practice as the source of determining "normal" sexuality. In the discursive field of Jewish law there are no demands, because the Halakhic authority determines gender identity on behalf of the individual, maintaining ambiguity.     

Black Edens,country Eves: Listening,performance, and black queer longing in country music

ABSTRACT

This article explores Black queer country music listening, performance, and fandom as a source of pleasure, nostalgia, and longing for Black listeners. Country music can be a space for alliance and community, as well as a way of accessing sometimes repressed cultural and personal histories of violence: lynching and other forms of racial terror, gender surveillance and disciplining, and continued racial and economic segregation. For many Black country music listeners and performers, the experience of being a closeted fan also fosters an experience of ideological hailing, as well as queer world-making. Royster suggests that through Black queer country music fandom and performance, fans construct risky and soulful identities. The article uses Tina Turner's solo album, Tina Turns the Country On! (1974) as an example of country music's power as a tool for resistance to racial, sexual, and class disciplining.     

Film as a political and educational device: talk about men,male sexuality and gender among Swedish youth

This article explores how upper secondary school pupils (16–18 years of age) talk about sex trafficking in mixed‐gender groups after having seen the Swedish film Lilya 4‐ever directed by Lukas Moodysson. An initiative to show the film during school hours was taken by the Swedish government in July 2003. The aim was to promote gender equality and decrease the sex trade. A video ethnographic study was undertaken in three media classes during film viewing and teacher‐led follow‐up discussions. The present article, drawing on critical discourse analysis, visual culture and positioning theory, demonstrates how pupils approach close‐up scenes of sexual abuse primarily by talking about men and male sexuality. Female and male pupils collaborate with teachers to construct men and male sexuality as an extensive structural problem in society with no hope for change. The analyses also show how gender differences are constructed in classroom interactions around the film.     

Rhythms of consumption

The emergence of queer theory has posed an incipient and significant challenge to the essentialism which has typically characterized theories of sexuality. In an attempt to eschew the totalizing effects of the categories ‘gay’ and ‘lesbian’, queer theorists advocate a subjectivity which celebrates sexual difference without concern for achieved or ascribed characteristics. It is this remarkable capacity for inclusivity, attributed most immediately to the gender and race neutrality of ‘queer’, which is of particular interest here. More specifically, this article examines queer subjectivity's relation to a liberal humanist discourse whose purported universality requires the production of abstract, sovereign subjects without concern for their social location. The article in turn examines how the liberal premises which underlie queer subjectivity actually facilitate the reappropriation of ‘queer’ while undermining similar attempts to resignify racial epithets. Far from being a neutral subject position which ensures the liberty and autonomy of its inhabitants, the racial epithet here reinscribes the difference which the ‘queer’ subject and its liberal humanist prototype are perpetually trying to mask. I contend that it is this discrepancy in the capacity to mask difference – via a proximity to or distance from the liberal subject – which permits the reappropriation of ‘queer’ while racial epithets continue to remain taboo in the cultural mainstream.     

Intergenerational Yearnings and Other “Acts of Perversion”: Or Where Would I Be Without Lesbian Drumming?

This article explores the (il)legibilities of race, gender, sexuality, and interracial solidarity between two feminist generations. Using the words of Judy Grahn and Pat Parker, the author juxtaposes her own experience and writings as a queer, Black, feminist, born in 1971 with their dyke, feminist writings of the same period, asking “Where Would I Be, Without You?” Central to this question is a queer re-imagining of queer past and future in an effort to understand the potential for interracial, feminist solidarity in the twenty-first century.     

How the Right Usurped the Queer Agenda: Frame Co‐optation in Political Discourse

This article draws on a case study of lesbian, gay, bisexual, and transgender (LGBT) and queer politics in Vermont to explain the conditions under which radical discourse gains and loses a public voice. In contrast to claims that the marginalization of queer discourse is due to silencing by LGBT rights activists or to litigation strategies, we argue that variation in queer discourse over time is the result of the co‐optation of queer discourse and goals by opponents. Extending the social movement literature on frame variation, we argue that opponents co‐opt discourse when they adopt aspects of the content of a movement's discourse, while subverting its intent. We show that conservative LGBT rights opponents co‐opted queer discourse. As a result, queer positions lost their viability as the discursive field in which those arguments were made was fundamentally altered. Because queer positions became less tenable, we see the withdrawal of queer discourse from the mainstream and alternative LGBT media. Our work both supports and builds on research on frame variation by demonstrating how discourse can change over time in response to the interplay between changing aspects of the political and cultural landscape and the discourse of opponents.     

“Brain Says You're a Girl, But I Think You're a Sissy Boy”: Cultural Origins of Transphobia

The author argues that transphobia—fear and hatred of transgender persons—is a variant of homophobia understood as hatred of the queer, where queer means any formation of sexuality and/or gender that deviates from the norm of reproductive heterosexuality. The male-to-female transgender incites transphobia through her implicit challenge to the binary division of gender upon which male cultural and political hegemony depends, and through her capacity to initiate an uncanny rememoration, in the heterosexual or homosexual male, of his own primal (pre- and postnatal) participation in the female. Medical/sexological discourse and films such as To Wong Foo, Thanks for Everything! Julie Newmar have struggled to curtail the freedom of self-actualization, and to discipline the meaning, of the m-t-f transgender, especially through the institution of regimes of binarism (male/female, heterosexual/homosexual, healthy/perverse, appropriate/inappropriate). The film Paris Is Burning documents the subversion of binaries of gender and sexuality by trans persons and other queers.     

One Where the Kid Actually is “All Right”: The Queering of Iva in Marilyn Hacker's Love,Death, and the Changing of the Seasons

This article explores Marilyn Hacker's 1986 sonnet sequence, Love, Death, and the Changing of the Seasons, for its depiction of lesbian parenting. Hacker moves beyond the simply erotic to focus on a truly subversive act present within the queer community, namely that of child-rearing. Lesbian parenting is a private world, one not subject to the male gaze in the ways that other seemingly private worlds (like sex) are still commodified. The daughter character of Iva exemplifies the construction of self in a queer environment. Children of queer parents have the unique subject position of being “queered” themselves regardless of their ultimate sexual orientation. While this queering would seem to primarily affect their understandings of gender and sexuality, this article argues that such early “othering” serves to deconstruct one's understanding of binaries and social conformity on a large scale, thereby encouraging qualities of acceptance and compassion and increasing the intimate family bond.     

I got all my sisters with me (on Black Twitter): second screening of How to Get Away with Murder as a discourse on Black Womanhood

ABSTRACT

In addition to performing racial identity on Black Twitter, Black users also use the platform to host discourse on Blackness. Tweets, hashtags, and trends associated with the television show How to Get Away with Murder are used to demonstrate that second screening and co-viewing of the series on Twitter enables a technocultural discourse on a shared cultural history of Black womanhood. Specifically, we address scenes portrayed in HTGAWM and highlight the intersection of race and gender. From a critical Black feminist lens we analyze the response on Black Twitter.     

The discursive construction of gay teenagers in times of mediatization: youth's reflections on intimate storytelling,queer shame and realness in popular social media places

New media applications such as social networking sites are understood as important evolutions for queer youth. These media and communication technologies allow teenagers to transgress their everyday life places and connect with other queer teens. Moreover, social media websites could also be used for real political activism such as publicly sharing coming out videos on YouTube. Despite these increased opportunities for self-reflexive storytelling on digital media platforms, their everyday use and popularity also bring particular complexities in the everyday lives of young people. Talking to 51 youngsters between 13 and 19 years old in focus groups, this paper inquires how young audiences discursively constructed meanings on intimate storytelling practices such as interpreting intimate stories, reflecting on their own and other peers' intimate storytelling practices. Specifically focusing on how they relate to intimate storytelling practices of gay peers, this paper identified particular challenges for queer youth who transgress the heteronormative when being active on popular social media. The increasing mediatization of intimate youth cultures brings challenges for queer teenagers, which relate to authenticity, (self-) surveillance and fear of imagined audiences.     

‘Keeping it straight’ what do South African queer youth say they need from sexuality education?

Drawing on Rich’s [Rich, A. 2004. “Reflections on ‘Compulsory Heterosexuality.’.” Journal of Women's History 16: 9–11; Rich, A. 1980. “Compulsory Heterosexuality and Lesbian Existence.” Signs: Journal of Women in Culture and Society 5: 631–660] conceptualization of heterosexuality as an institutionalized and compulsory system that supports gender and sexuality inequality, this paper answers the following questions – how do queer youth take up, question and say what they need from sexuality education. The study is based on in-depth interviews with 19 queer learners, aged between 16 and 19 years and living and schooling in the Free State Province, South Africa. This paper contends that what queer youth say need from sexuality education is a curriculum that – recognizes sexuality diversity; is without assumptions about their sexual experience or lack of it and does not focus solely on associating non-normative sexualities with issues of disease, deviance and danger. The findings highlight the inescapable power of compulsory heterosexuality and its perilousness and argue for a more defined and inclusive sexuality education curricula framework.     

Razorgirls and Cyberdykes: Tracing Cyberfeminism and Thoughts on Its Use in a Legal Context

The present state of cyberstudies poses new questions of embodiment, of (gendered) relationships with technology, and the effects of cyberspace on queer issues such as identity, gender and sexuality. It is notable that in a legal context, whereas there has been much attention paid to technical issues that cyberspace poses, there has been little attention paid to these new issues above, or possible theoretical frameworks within which to contextualize them, or potential feminist perspectives. Put simply, the debates of cyberstudies, and cyberfeminism in particular, have as yet been largely unreflected in mainstream academic and practical legal discourse. The aim of this essay, then, is to begin a process of integration. By looking at the work of some cyberfeminists, the author attempts to give a clearer picture of key debates and strands of thought in cyberfeminism, and to start thinking about how cyberfeminist insights might be used as part of a useful theoretical framework that could inform those academics interested in law, queer issues, and cyberspace.     

Lifting the Veil: African American Images and the European American Gaze

Patricia Hill Collins presents and discusses gender and gender role norms, behaviors, and ideologies among African Americans in an interdisciplinary diagnostic endeavor that calls attention to health, economic, behavioral, and psychosocial patterns related to social injustice and inequality. Collins presents several popular culture, mass media, and social science literature topics that call for a progressive Black sexual politics necessary for African American empowerment. A most crucial and apparent point of Collins's discussion is that improvement in the lives of African Americans requires inspection and analysis of gender and sexuality related intragroup variation and diversity. I situate this discussion primarily within a post-civil rights ideological revolution related to the European American “gaze,” multiculturalism, and European American emotional ambivalence toward the Black body. It is proposed that Collins's analysis of the intersectionality of race, gender, and sexuality among African Americans occurs within an American context that reciprocally impacts African American intragroup dynamics.