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هذه المدوّنة تضمن أشياء تعجبني وتهمّني.: لغات وكتابات مختلفة – طقوس وشعائر دينية – مقتطفات سياسية – مقتطفات تقنية – مقتطفات عن التعددية الجنسية

اللعنة على الحروف اللاتينيّة


Uganda, the World Bank, and LGBT rights: Winners and losers →

I suggest you read the whole thing at the link.

Excerpt:

— 5 months ago with 17 notes

#homonationalism  #LGBT*  #queer  #gay  #politics  #homocolonialism  #pinkwashing  #homosexuality  #IMF  #colonialism  #Uganda  #scott long  #World Bank  #Gay International 
Pinkwashing the animal kingdom: Israeli penguins, Nigerian house cats, Africans and Arabs →

Conclusion:

Animal stories are very common in journalism, and even famed naturalist David Attenborough cannot resist the trap of anthropomorphismto help curious humans understand the behaviors of other animals.

However, these reports about “gay” animals also politicize the treatment of allegedly “gay” animals to make culturalist arguments about how Arab and African societies view people who have homosexual relationships or are gender non-conforming and transgender.

The purpose is two-fold: to demonize Africans and Arabs and to naturalize modern western sexual identities.

Upon scrutiny, it’s hard to understand the value for sexual identity politics of portraying animals living in forced captivity as “gay.”

I don’t know any lesbians who would positively identify with the experience of forced captivity and non-consensual blood tests to determine their sex chromosomes, such as what happened to the so-called “lesbian” penguins in Ramat Gan.

Being outed in the media and exploited for Israeli propaganda is hardly liberating, either.

Perhaps some LGBTQ people could identify with the so-called “gay” Nigerian house cat who was disowned, but others might also see good reason to leave an overcrowded house where breeding was apparently totally out of control.

Projecting human sexual identities onto other animals also raises other questions: why is only gay identity among animals remarkable? I have never heard an animal described as “straight.” When people spay and neuter their house pets, is this not a horribly violent suppression of their sexual freedom and subjectivity?

Would anyone argue that child abuse among humans be excused becausecoots persecute and starve most of their hatchlings?

There are far more legitimate ways to understand and defend the choices people make about their personal, sexual relationships. One way would be to listen to them without forcing them to speak or assuming that others can or should speak for them.

People across the Arab world and Africa are sophisticated experts about their situations and needs, and they don’t deserve western concern that effectively presents captive animals and pets as stand-ins for them.

— 7 months ago with 12 notes

#homonationalism  #LGBT*  #queer  #gay  #politics  #homocolonialism  #pinkwashing  #homosexual  #identity politics  #sexuality 
This week’s news in “Israeli” Pinkwashing:

Israel Unveils First Memorial For LGBT Victims Of The Holocaust In Tel Aviv

Hypocritical money quote:

“I think in Israel today it is very important to show that a human being is a human being is a human being,” said Huldai. “It shows that we are not only caring for ourselves but for everybody who suffered. These are our values — to see everyone as a human being.”

— 7 months ago with 36 notes

#Palestine  #Zionism  #Zionist Entity  #Israel  #LGBT  #pinkwashing  #homonationalism  #queer  #politics  #homocolonialism  #settler colonialism  #colonialism  #Europe  #holocaust 

hagereseb:

Although the Wanted For Love website states that there isn’t a continent where LGBT people are not oppressed, they point to “Africa,” in particular, as a site where LGBT people encounter the most intense resistance. The Wanted For Love campaign, then, functions as a tool to further a pinkwashed/homonationalist agenda, which not only presents Europe as better than anti-gay (African) nations, but also upholds the Netherlands as an exemplar. 

The campaign discursively constructs a specific image of “Africa,”  rights, and culture which it, then, exploits for rhetorical purposes. Contrastingly, it constructs the fantasy of  “Europe” as a bastion of freedom for LGBT people. In its bid to support activists in AfricaWanted For Love ends up juxtaposing a “homophobic Africa” with a “liberal Europe.” Thus, “Africa” is made to serve as “homophobic Other” for Dutch homonationalism.

 The 2011 project Fleeing Homophobia. Seeking Safety in Europe, which was funded (among others) by the European Refugee Fund and the Dutch Ministry of Security and Justice, makes the same conceptual move—which makes one beg the question, is Europe really a safe haven for LGBT folks? Well, no.

A recent survey by the European Union Agency for Fundamental Rights has revealed that LGBT people in the EU (and Croatia) “experience bias-motivated discrimination, violence and harassment in different areas of life, including employment, education, healthcare, housing and other services.” Moreover,

“The findings show that many hide their identity or avoid locations because of fear. Others experience discrimination and even violence for being LGBT. Most, however, do not report such incidents to the police or any other relevant authority.”

Wanted For Love softens through its use of language and images the ongoing oppression that LGBT people in the EU face. It presents a tidy version of a complicated narrative in “easy-to-digest” imageries in order to “get more people to care.” Ironically, this campaign ultimately forecloses the question of what it would mean to show genuine solidarity (or, at least, a solidarity that goes beyond creating one’s own Wanted For Love poster) with African LGBT people—whether they are in Africa, or in Europe.

Undocumented African LGBT people face an enormous amount of violence in the Netherlands—where they are not “wanted for love,” but wanted for deportation. A Ugandan LGBT activist, Kalanzi Marvin Richard, was detained in Rotterdam awaiting his deportation—a gross violation of his human rights. What does it mean to promote “gay rights as human rights” in “Africa” when the “human rights” of the very same people who are being targeted in Africa for being gay, are violated in Europe?

Wanted For Love, But Not Here: The Travelling Rights of African LGBT activists”, Egbert Alejandro Martina

(Source: rs620)

— 8 months ago with 81 notes

#homonationalism  #LGBT*  #queer  #gay  #politics  #homocolonialism  #pinkwashing 
Use a “Muslim Woman”: Reasserting Dutch Values 101 →

Excerpt:

A few weeks ago, I went to a small, local cinema in my city to catch a film. I’ve always liked going to this particular cinema because they screen international and independent films – a fresh change from the standard Hollywood fare at the bigger cinema.

The film was about to start, so I quickly ducked into the ladies’. After I washed my hands, imagine my shock at seeing the following poster pasted behind the door:

Source: Hivos.

The text on the poster says (in Dutch):

“This woman is a symbol for all homosexual women and men in developing countries that, through Hivos’s human rights programme, can come out about their orientation.”

Another version of the poster has a slightly different text, and ends on an appeal for donations:

“There are countries where people cannot say what they want, and cannot be who they are. Hivos, a development organisation, wants to give a voice to as many of these people as possible. Because everyone should be able to be, and say, what he or she wants. Support Hivos GIRO 1969.”

As you might imagine, my shock was not so much “OMG a Muslimwoman is lesbian” but “OMG misuse of images of veiled women (yet again)!”

When I posted this picture and my reaction on Facebook, bemoaning the use of a veiled brown woman to homogenise and represent developing countries as homophobic,I received an interesting reaction from a white Dutch woman.

This acquaintance made a clear comparison between “Islamic countries” and Holland. Illustrating her argument with a story that her daughter is lesbian and is able to live a perfectly heteronormative life (hoping to marry, have children and build a household), she stated that she was glad that her daughter was born in Holland and not in “Islamic countries”.

I believe this is the main reaction that the poster intends to arouse in its main viewers – middle class white Dutch people who wish to help those in developing countries: that they should feel grateful for the “freedom” and “tolerance” in the Netherlands and extend their generosity to other countries that are not as “free”.

Attempts by fellow queer Muslim women to add nuance to her argument only led to a flat out denial of any marginalisation of LGBTQ groups (for example, those of colour) in the Netherlands, and her reinforcement of the idea that Islam is (and Muslims are) inherently homophobic. In fact, she even accused me of not being sufficiently “tolerant” because I found her category of homophobic “Islamic countries” to be reinforcing stereotypes and erasing complex socio-political histories.

I still wonder about the logic behind this campaign by Hivos. What do they mean, exactly, that this “veiled lady symbolises the difficult fight against homophobia”? That all Muslims are homophobic? That all countries with Muslim laws are homophobic? That LGBTQ Muslims always want to come out? That LGBTQ Muslims need the support and solidarity from development organisations in the Global North to help them?

Further reading reveals that Hivos holds the hegemonic, liberal feminist idea that “the position of lesbian women as a measure of freedom” can and must be applied to all countries. However, such an universal idea of freedom has already been sharply critiqued, interrogated and questioned by women scholars such asSaba Mahmood,Gayatri SpivakandLila Abu-Lughod.

As I found out, the woman in the poster is not even Muslim…

To read more, click on the article

— 9 months ago with 10 notes

#h/t:  #kawrage  #islamophobia  #Holland  #Europe  #EU  #pinkwashing  #gay  #lgbt*  #queer  #lesbian  #racism  #intersectionality  #gender  #gay muslims  #lgbt* muslims  #power  #discourse 
Eight questions Palestinian queers are tired of hearing →
— 9 months ago with 598 notes

#pinkwashing  #Israel  #Palestine  #queer  #gay  #lbgt*  #homonationalism  #power 
Top guns: Last words on Johnny Weir →

Excerpt:

— 11 months ago with 11 notes

#Russia  #homonationalism  #scott long  #Israel  #queer  #gay  #lgbt*  #pinkwashing  #michael lucas  #Jamie Kirchick  #Johnny Weir  #Sochi  #Dan Littauer  #GayMiddleEast  #Zionist Entity  #masculinity  #gender 

Pinkwashing: The Israeli Government’s Co-optation of LGBTQ Rights

(Source: between2sujuds)

— 1 year ago with 8 notes

#Palestine  #LGBT  #pinkwashing 
Joe. My. God.: ISRAEL: Tel Aviv To Get Holocaust Monument To Gays Persecuted By Nazis →

Does anyone else find it ironic that the colonial settler government that is established on the basis of the forcible control, displacement, killing, and erasure of its native population has these kinds of monuments?

— 1 year ago with 3 notes

#palestine  #Israel  #Zionist Entity  #zionism  #pinkwashing  #gay  #lgbt  #queer  #politics  #colonialism  #settler colonialism  #holocaust 
"

In Israel, pinkwashing works to mobilize a discourse about gay rights to obfuscate the ongoing occupation of Palestine. In the United States, pinkwatching is so focused on recovering the queer Palestinian voice and legitimating queer solidarity frames that it speaks almost exclusively to an American queer audience and its experiences of discrimination and struggle—which it uses as an emotional bridge to Palestinian queers and Palestinians more broadly. Thus, settler colonialism in historic Palestine is framed as a serial of segregated human rights abuses that can be ameliorated piece by piece by state entities. After all, indigenous people everywhere would feel much safer under the watchful eye of the United Nations, the International Criminal Court, and entities such as the United States and the “western” world.

Pinkwashing ignores the settler-colonialism of Israel. Unfortunately, pinkwatching ignores the settler-colonialism of the United States and its own entrenchment in homonationalism. More often than not, pinkwatchers in the United States rightly critique the structural violence of settler colonialism in Palestine, but do so without recognizing the fact that they (we) are also settlers who live in a settler colony. Often, critique of the illegal settlements in Palestine is rendered through a disidentification with those settlers, rather than recognition of a common historical, political, and ongoing practice of settling the United States.

The United States is Israel’s greatest benefactor—its diplomatic and military blank check. Without a critique of US complicity in Israel’s occupation of Palestine, queer solidarity efforts are reproducing homonationalist versions of queerness and colluding with US imperialism. American queers did not need to be reached out to by the Israeli government to have always already been complicit in the colonial and criminal settling of historic Palestine. The fact that they were named as a propaganda target by the Israeli government is only evidence of the normalization of the “special relationship” between Israel and the United States writ large. The very visibility of the call to American gays obfuscates the deeper and more intractable binding between all American citizens and the continued settling of historical Palestine.

"
— 1 year ago with 59 notes

#Pinkwashing  #colonialism  #israel  #palestine  #homonationalism  #USA  #settler colonialism 
Limited solidarity with Palestine in Schulman’s "Queer International" →

“Israel and Pinkwashing” author’s new book is an interesting read, but falls into some of the traps it ostensibly aims to criticize.

31 July 2013

130722-shculman.png

Sarah Schulman became well known among US Palestine solidarity activists following the publication of her 2011 opinion piece “Israel and Pinkwashing” in The New York Times.

In that article, Schulman criticizes Israel over its employment of a western gay rights discourse to cover for its oppression of the Palestinian underclass. In her recent bookIsrael/Palestine and the Queer International(2012), Schulman allows us to see how a well-known LGBTQ (lesbian, gay, bisexual, transgender and queer) activist and playwright became involved in Palestine solidarity activism by taking us on her journey to Palestine and back.

Schulman’s story begins after she received an invitation to present the keynote address at Tel Aviv University’s LGBT studies conference. After much consideration, however, she declined the offer in order to honor the academic boycott of Israel, choosing to embark upon a “solidarity visit” to Palestine instead.

After declining the invitation to speak at Tel Aviv University, Schulman resolves to learn more about the situation in Palestine and to define her role as an American LGBT activist interested in the issue. “Now that I have entered into a relationship with Palestine, I am a citizen of what I am thinking of as ‘the queer international,’ a play on history, words, and movements past and present,” Schulman writes. She explains that she adapted this term in part from the gay international project first criticized by Palestinian academic Joseph Massad in “Re-Orienting Desire: The Gay International and the Arab World” (Public Culture, Volume 14, Number 2, Spring 2002).

Gay international

In his 2007 book Desiring Arabs, Massad writes that while colonialism and Western capital have “transformed most aspects of daily living” in Arab countries, they have “failed to impose a European heterosexual regime on all Arab men.” He asserted that those who have accepted western notions of sexuality “remain a minuscule minority among those men who engage in same-sex relations and who do not identify as ‘gay’ nor express a need for gay politics,” which the gay international works to change.

Yet the “universalization of ‘gay rights,’” and therefore the label “gay” to describe all men who engage in same-sex relations, Massad argues, “insinuated itself into the prevailing US discourse on human rights,” and was launched “on an international scale” primarily through “Western male white-dominated organizations.”

“It is these missionary tasks, the discourse that produces them, and the organizations that represent them” — including the International Lesbian and Gay Association and the International Gay and Lesbian Human Rights Commission — that together form what Massad has dubbed the “gay international.”

While Schulman claims not to be part of the gay international, her thoughts and actions throughout the book make it difficult to see how the queer international differs from the gay one except in name.

For example, Schulman asserts that “in every country and every ethnicity group, the perception of heterosexuals as ‘neutral, natural, objective, [and] value free’ … is a problem for queers.” This belief exposes the gay international framework in which Schulman operates, given her insistence that heterosexuals (and thus homosexuals) exist universally, rather than derive from specifically western notions of sexuality.

Straight boycott?

From the outset, Schulman imposes a western sexual category on PACBI, the Palestinian Campaign for the Academic and Cultural Boycott of Israel, by referring to it as the “straight boycott apparatus.” She even names and labels particular individuals she meets as “straight,” a category they presumably did not assign to themselves in her presence.

While Schulman does acknowledge that this misrecognition stems from entrenched orientalist imaginings, she does not recognize that such naming is itself an imperial imposition. Furthermore, far from offering solidarity to PACBI, Schulman attempts to pressure the campaign’s leadership into publicly acknowledging the universality of western norms of sexuality as compensation for her support. She terms this “mutual recognition.”

This limited backing of Palestinian decolonization alludes to the fact that Schulman is willing to allow Palestinians to resist physical and cultural imperialism but only on her terms and in a manner that does not upset her gay internationalist world view. Thus, it seems that the queer international will offer its support not only after resistance tohomoimperialism is stricken from the agenda, but also following confirmation that those it is interested in supporting believe that this form of cultural imperialism does not even exist.

When asked by Israeli journalist Udi Aloni before her “solidarity visit” whether her plan to press PACBI to publicly support queers could be considered cultural imperialism, Schulman asserts that because a number of Palestinians have accepted western notions of sexuality, gay internationalism is no longer an imperial project.

Yet how is this the case if Schulman must twist the arms of those struggling against Israeli colonialism to publicly support gay internationalism? While her sincerity throughout the book is laudable, it is unfortunate that Schulman interacts with those resisting imperialism by attempting to limit what they can and cannot resist. This is especially so as she herself has called attention to the use of a western sexuality discourse to maintain colonial power relations in her famous New York Times op-ed.

Modified anti-colonial movement

The second part of Israel/Palestine and the Queer International takes place in the aftermath of Schulman’s “solidarity visit” to Palestine, and focuses on the US tour that she organizes for Palestinian queers to speak to American LGBTQ audiences.

After the tour’s success in highlighting the commonality between Americans and Palestinians identifying as LGBTQ, Schulman writes about the creation of Palestinian Queers for Boycott, Divestment and Sanctions (PQBDS) and their desire to alter the Palestinian anti-colonial struggle to be “a more progressive, secular, feminist and pro-gay Palestinian movement.”

Schulman’s role in the creation of this organization seems to be substantial given the chronology that she provides and which leads to its establishment. Her vision for a modified Palestinian anti-colonial movement against Israel clearly derives from her experience in the US, where certain identities have been mobilized to enact piecemeal social change. Just as in the US, however, without an interrogation of the foundations upon which these settler states rest, any social change will remain at a superficial level.

Israel/Palestine and the Queer International is an interesting read for those concerned with gay internationalism, the politics of transnational solidarity and the direction in which US discourse on the Palestine issue will turn following the eventual demise of the two-state solution’s hegemony.

In recent years, there has been a rise in popularity of multiculturalism and neoliberal equality in the US, which has led to the decline of local — including indigenous — dissent even as the fundamentals of the power structure have remained in place.

In The New Jim Crow, for example, Michelle Alexander asserts that the US has been officially “color-blind” since the civil rights era. This “colorblind solution” to American racism, has sated the consciences of liberals who find overt racism abhorrent. Yet colorblindness without structural reform is far from praiseworthy given that its promotion both conceals and serves to reinforce the racial hierarchy characterized by mass incarceration, or what Alexander terms the “New Jim Crow.”

It would therefore not be surprising to see greater support among liberal Americans like Schulman for the adoption of multiculturalism and superficial equality to solve what is known in US liberal discourse as the “Israeli-Palestinian conflict.”

And for that, those who are truly interested in decolonization in Palestine and elsewhere should take note.

Jack Irmas is a masters candidate at Columbia University. He can be reached atjai2119@Columbia.edu.

— 1 year ago with 23 notes

#pinkwashing  #homonationalism  #Israel  #Zionist Entity  #zionism  #Palestine  #queer  #gay  #gay international  #universalism  #hegemony 

Pinkwash, Greenwash, Hogwash: A talk by Ali Abunimah

— 1 year ago with 8 notes

#pinkwashing  #lgbt  #queer  #gay  #politics  #homonationalism  #Israel  #Palestine  #Zionist Entity  #zionism  #sexuality  #ali abunimah 
Nothing about this paragraph makes me not want to smash my head to a table…

“France has voted for the law of love,” Autin, a 40-year-old gay rights activist, told a group of reporters who gathered to greet him and his new spouse. “For us it’s very important to be a bridge, especially here in the Middle East, so that what’s happened in France, and the way we are received and embraced here, can become an example for the rest of the Middle East.” - taken from an article about France’s first same-sex male married couple on their honeymoon in “Israel”

 

— 1 year ago with 6 notes

#pinkwashing  #zionism  #colonialism  #Zionist Entity  #Israel  #Palestine  #homocolonialism  #france  #gay  #queer  #LGBTQIA  #sexuality  #marriage  #love is how it is justified  #it's all about love  #puke