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Programação completa do Queer Lisboa 21 Setembro 6, 2017

Posted by paulo jorge vieira in activismo, LGBT em portugal, lgbt no mundo, Uncategorized.
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01 Set, 2017 / por Queer Lisboa / em Queer Lisboa 21

Em 2017, o Queer Lisboa entra na sua terceira década de existência com a exibição de 90 filmes de 32 países. Além da retrospetiva dedicada à artista multimédia Shu Lea Cheang, a ter lugar no Cinema São Jorge e no MNAC – Museu Nacional de Arte Contemporânea do Chiado, e da muito aguardada estreia do filme God’s Own Country, do britânico Francis Lee, na Noite de Abertura, o Queer Lisboa 21 vai acolher muitas mais surpresas e convidados internacionais.

Depois de, em 2016, termos celebrado uma data redonda de aniversário, o número recorde de filmes que os nossos programadores visionaram este ano, permitiram-nos construir um programa que parece todo ele traçar linhas narrativas, estéticas, formais e, até mesmo, ideológicas, que permitem antever direções do cinema queer para as quais estaremos certamente atentos nos próximos anos.

Dos 32 países presentes, os EUA são o mais representado, com 21 filmes. A Alemanha e a França estão representados, em ex-aequo, com 12 filmes cada, seguindo-se o Brasil, com 10 filmes.

As competições do Queer Lisboa 21 são compostas não só pelas narrativas e temas “clássicos” do cinema queer, mas também por filmes que falam de religião, migrações, racismo, fronteiras, deficiência, política, ao mesmo tempo em que arriscam transdisciplinaridades, rompem cânones do cinema de género, abraçam novas linguagens audiovisuais e novos modelos de relação do espectador com essas linguagens. De volta estão, assim, as Competições de Longas-Metragens, Documentários, Curtas-Metragens, In My Shorts e Queer Art.

A secção Panorama ganha este ano um novo fôlego com a exibição de oito filmes: quatro ficções e quatro documentários. Destaque para 1:54, do canadiano Yan England, que estará em Lisboa, numa colaboração com a Embaixada do Canadá em Portugal. O filme é protagonizado por Antoine-Olivier Pilon (o protagonista de Mommy, de Xavier Dolan). Quand On A 17 Ans, de André Téchiné, um dos mais aclamados realizadores do cinema pós-Nouvelle Vague, terá a sua antestreia nacional no Queer Lisboa.

Já a secção Hard Nights terá em destaque Colby Keller, um dos mais populares atores porno da atualidade, bem como filmes recentes de Koichi Imaizumi, Sky Deep, Marit Östberg e Francy Fabritz.

A música volta com a secção Queer Pop, com um programa centrado na obra de George Michael e outro focado nos novos valores da música queer do Brasil.

O Queer Lisboa 21 terminará com a exibição do muito aplaudido Mãe Só Há Uma, de Anna Muylaert, premiado na Berlinale em 2016.

Durante o festival vão ainda realizar-se várias festas. A Festa de Abertura terá lugar no clube Fontória e contará com a música do trio Asneira (António Almada Guerra, João Villas-Boas e Tiago Pinhal Costa). No dia 21, o Queer Lisboa associa-se ao coletivo Groove Ball para uma festa no Rive-Rouge, enquanto um dia depois a festa será feita no clube Construction, onde estará presente Colby Keller. A Festa de Encerramento realiza-se no Titanic Sur Mer e nela vão passar música Sky Deep e Simºne.

A programação completa do Queer Lisboa 20 pode ser consultada aqui e o calendário de sessões aqui.

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(cfp) New geographies of HIV/AIDS in times of PrEP Setembro 4, 2017

Posted by paulo jorge vieira in academia, geografias das sexualidades, geographies of sexualities, lgbt no mundo.
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New geographies of HIV/AIDS in times of PrEP

Call for papers/panellists at the Association of American Geographers Annual Meeting, New Orleans, 10-14 April 2018 

 Convenors: Gavin Brown (University of Leicester) & Cesare Di Feliciantonio (Maynooth University)

 

Following the introduction and the expanding availability of Pre-Exposure Prophylaxis (PrEP) and improved uses of ‘treatment as prevention’ for those already infected with HIV, new infections-rates for HIV have started to decline, especially in those cities and among those populations where campaigning and public investments have been strongest. As argued by Auerbach and Hoppe (2015: 1), “getting PrEP to ‘work’ is more complicated than simply ‘getting drugs into bodies’”. Rather, PrEP embodies a range of interacting physiological, psychological and social realities that together affect (…) relationship dynamics, sexual cultures and social arrangements that have influence beyond HIV”.  In fact the use of PrEP (as well as the adherence to antiretroviral therapies, ARTs, for HIV-positive people) reshapes the meanings associated with categories such as ‘safe’, ‘bareback’ and ‘raw’ sex, offering new possibilities for empowerment as well as new forms of biopower (Dean, 2015; Preciado, 2015).  Given the persistent inequalities in the access and availability of PrEP, we think there is the need for a serious engagement by geographers and social scientists in producing knowledge about the emerging social and spatial dimensions of HIV prevention and treatment, including the ways in which new socio-technical assemblages of treatment and prevent have reconfigured the social, cultural, and sexual lives of people with (and at risk of infection from) HIV.

We invite contributions around (but not limited to) the following topics/questions:

  • the uneven geographies of PrEP accessibility and availability;
  • the political economy of PrEP;
  • the socio-technical materialities of PrEP;
  • PrEP, race, gender and class;
  • how PrEP impacts upon HIV-related acceptance and stigma;
  • the (uneven) social and spatial dimensions of the persistence of “Truvada whores” stigma (Calabrese and Underhill, 2015);
  • the sexual citizenship of undetectability;
  • PrEP as community-based activism;
  • PrEP as the expression of biopower;
  • comparative perspectives on campaigns, policies and strategies to implement PrEP access;
  • intersections between PrEP-related activism and HIV+-related activism
  • the geographical implications of ‘undetectability’;

 

Expressions of interest

We intend to organize a paper or panel session depending on the preferences of the participants. If interested, please contact Gavin Brown (gpb10@leicester.ac.uk) and Cesare Di Feliciantonio (difeliciantoniocesare@gmail.com) by October 6th; in the email please include a 250-words abstract if you prefer a paper session or a short outline (up to 7 lines) if you prefer a panel session. We will try to arrange the best format solution accordingly.

 

References

Auerbach, J. D. and Hoppe, T. A. 2015. Beyond “getting drugs into bodies”: social science perspectives on pre-exposure prophylaxis for HIV. Journal of the International AIDS Society 18(suppl. 3), http://dx.doi.org/10.7448/IAS.18.4.19983 [last visit: August 24th 2017]

Calabrese, S. K. and  Underhill, K. 2015. How Stigma Surrounding the Use of HIV Preexposure Prophylaxis Undermines Prevention and Pleasure: A Call to Destigmatize “Truvada Whores”. American Journal of Public Health 105(10): 1960-4.

Dean, T. 2015. Mediated intimacies: raw sex, Truvada, and the biopolitics of chemoprophylaxis. Sexualities 18(1/2): 224-46.

Preciado, P. 2015. Condoms chimiques. Libération 11/06, http://www.liberation.fr/chroniques/2015/06/11/condoms-chimiques_1327747[last visit: August 24th 2017]

espaços queer e cinema Julho 30, 2013

Posted by paulo jorge vieira in activismo, cidades, geografias das sexualidades, LGBT em portugal, lgbt no mundo, teoria e epistemologia da geografia.
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A 17ª edição do festival Queer Lisboa terá a sua secção Queer Focus dedicada às questões relacionadas com cidade e sexualidade. Estarei por lá participando no debate. Aqui fica uma ideia do programa desta secção.

“Esta secção pretende oferecer um olhar à relação entre as diferentes realidades pessoais e comunitárias de indivíduos queer, com as políticas sociais e os efeitos da crise económica e da gentrificação que afectam o mundo nos dias de hoje.

Destaque neste programa para a estreia da longa-metragem grega Boy Eating the Bird’s Food(Grécia, 2012, 80’), um arrojado e comovente retrato do percurso de um jovem que perde tudo, na Atenas de hoje. Esta secção contará também com um debate que procurará abordar estas questões enquadradas na realidade portuguesa.

Programação completa da Secção Queer Focus:
The 727 Days without Karamo (Áustria, 2013, 80’), de Anja Salomonowitz
Boy Eating the Bird’s Food (Grécia, 2012, 80’), de Ektoras Lygizos
Gut Renovation (EUA, 2012, 82’), de Su Friedrich
Mondomanila (Filipinas, 2012, 75’), de Khavn
Wildness (EUA, 2012, 74’), de Wu Tsang

 

 

Stonewall 40 Years Later Junho 28, 2013

Posted by paulo jorge vieira in lgbt no mundo, sexualidades e géneros.
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O GÉNERO AFRICANO Meandros da Problemática do Género em África Maio 14, 2013

Posted by paulo jorge vieira in geografias das sexualidades, lgbt no mundo, queer theory.
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O GÉNERO AFRICANO Meandros da Problemática do Género em África

15 de Maio: 17h30: SALA 9EC Faculdade de Letras da Universidade de Lisboa

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17.00 horas: INAUGURAÇÃO DA EXPOSIÇÃO

Penteados e Toucados tradicionais de Angola

Artista: Helena Justino

Dir. Biblioteca FLUL: Prof. Doutor José Pedro Serra

Organização: Serviço de Difusão Cultural da Biblioteca FLUL

17.30 horas: SESSÃO DE ABERTURA: 

Direcção do CEC

Direccão da  WELWITSCHIA – Casa da Cultura Angolana)

Inocência Mata  (FLUL-CEC/ Directora do Departamento de Línguas e Literatura da WELWITSCHIA – Casa da Cultura Angolana)

18.15horas: MESA REDONDA

Sessão 1: PARA ALÉM DO “CONHECIDO”

Moderadora: Inocência Mata (FLUL/CEC)

Afriqueer – algumas notas em torno da diversidade sexual

Paulo Jorge Vieira (CEG/IGOT-UL)

Identidades não normativas na literatura cabo-verdiana.

Mário César Lugarinho (USP, Brasil)

Pensar o Género a partir da Família: representações, ideais e vivências entre duas gerações de homens são-tomenses.

Sónia Ramalho (Dep. Antropologia/FCSH-UNL)

DEBATE | INTERVALO

Sessão 2: O GÉNERO E AS DINÂMICAS HISTÓRICAS

Moderadora: Manuela Ribeiro Sanches (FLUL/CEC)

A Lei Contra a Violência Doméstica em Angola (Lei nº 25/11, de 14 de Julho)

Afonso Malongui Malungo (jurista)

Ambiguidades de Género: masculinidades femininas no Campo Militar em Angola

Margarida Paredes (ISCTE-IUL)

Género e Violências na Guiné-Bissau: entre o público e o privado.

Joacine Katar Moreira (ISCTE-IUL)

ENCERRAMENTO

Direcção CEC/FLUL: Eduarda Ferronha (Vice-Presidente da WELWITSCHIA – Casa da Cultura Angolana)

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radical gai (na voz de Ricardo Llamas) Maio 5, 2013

Posted by paulo jorge vieira in activismo, lgbt no mundo, queer theory, sexualidades e géneros.
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(resolvi roubar este artigo de Juan Argelina retirado do seu blog, onde nos fala da Radical Gai – grupo activista surgido nos anos 90 – pela voz de Ricardo Llamas. Vale a pena ler e, também, escutar e ver os vídeos)

Me han venido a la cabeza muchos recuerdos al ver a mi antiguo compañero de la Radi, Ricardo Llamas, en estos videos; pero sin duda lo primero en venirme a la mente han sido imágenes de antiguas entrevistas realizadas por Paloma Chamorro para su memorable programa La Edad de Oro. No sé por qué. La estética. La forma de enfocar la escena. El tono. O más aún, la sensación de relato arqueológico. Al igual que ella dejaba que fluyera el verbo de Dalí o Miró, como iconos que eran de una vanguardia pasada, relatando lo que significaron en su tiempo, así Ricardo (sin pretender igualarlo a aquellos) expresa sus recuerdos de la Radical Gai como protagonista de una cierta vanguardia también de su propio tiempo. Un tiempo sin duda efímero, pero intenso, que marcó un deseo de transgresión hoy desaparecido. Como él dice, un deseo “hiperbólico”, que se marcaba discursos anacrónicos sobre la libertad sexual en un ambiente poco abierto a ampliar los límites de la política tradicional, incluso entre la izquierda. Ya se sabe que en cuestiones morales y de costumbres los cambios son más lentos. El discurso de la Radi era furibundo y sin concesiones. Usaba un lenguaje provocador, que removía el miedo conservador a superar los límites de la buena conciencia, del no hacer nada que llamase la atención sobre el tabú del sexo gay en todas sus manifestaciones, y sobre la realidad de ese mundo subterráneo y nocturno en el que se movía (y aún se mueve).

Aclara Ricardo nuestra propia contradicción, que llegó a acabar con la Radi, entre nuestras aspiraciones alternativas y nuestro deseo de gozar de la lúdica apertura que el mercado estaba abriendo a los gays a toda marcha, y que, como Paco Vidarte mostró en su Ética Marica, ha acabado convirtiendo al colectivo gay en la gran masa de consumidores clónicos, anodinos y apolíticos que es hoy día. En medio de esa transición, es cierto que la Radical Gai se veía claramente impotente. Sonreí imaginándonos con nuestras pancartas y pelucas plateadas en medio de las atronadoras carrozas del Gay pride con Alaska sonando a cinco mil decibelios. Cuando la reivindicación es sustituida por la macrodiscoteca y el consumo desaforado; y el marketing empresarial domina el comportamiento y las aspiraciones del personal, una asociación que no se integra en las nuevas reglas del mercado no tiene nada que hacer.
Hace ya casi 15 años que la Radi desapareció, y parece que ha transcurrido un siglo. ¿Somos más libres, más críticos, más solidarios, ya no vemos homofobia por las calles, todos queremos casarnos? Es revelador lo que leo en “Ética Marica“:

” La liberación de gays y lesbianas sólo ha sido posible y permitida pasando por el aro del capitalismo, del comercio, de la burguesía y sus valores discriminatorios: si hacéis profesión de fe de individualismo y milagro americano, os dejamos ser de los nuestros, pero sólo los que recen nuestro credo, los demás seguirán aplastados, aunque nunca diremos ya que lo son por maricas, por respeto a las maricas que están de nuestro lado. Simplemente cambiamos el discurso, pero las prácticas de exclusión y marginación permanecen idénticas y los sectores de la población que queríamos seguir manteniendo al margen y controlados lo siguen estando, pero hemos conseguido depurar la exclusión en provecho de la clase privilegiada, que tiene derecho a ser marica sin que ello le suponga un desclasamiento. Los pobres van a seguir siendo, sean maricas o no: que se las arreglen entre ellos si los marginados quieren seguir apredeando a mariquitas y travestis, asuntos sucios de gente baja que no nos preocupan. Nosotros somos ahora más fuertes, y nuestras instituciones también, como la familia, la herencia y transmisión del patrimonio, la ampliación de nuestra capacidad reproductiva (es más fácil ahora que adopte una marica rica que un matrimonio hetero pobre). Un hijo de gays ricos nunca será ya un “hijo del pueblo”, se lo hemos arrancado al pueblo y ya formará siempre parte de los nuestros.”

“La pedagogía de la liberación sexual ha sido jerárquica, de arriba abajo, y no ha tenido el más mínimo interés en llegar al campo, a las fábricas, a los ámbitos de trabajo y socialidad de las clases más bajas: no se combate, ni interesa, la homofobia en el pueblo, en los inmigrantes, en las cárceles, ¿quién se acuerda? Y si acaso, se utiliza como factor de discriminación y exclusión de los pobres, acusándolos de homófobos: acusamos a la cultura latina de subdesarrollada, de poco democrática, de homófoba; acusamos al islam, acusamos a las clases desfavorecidas económicamente de ser el verdadero reservorio de la misoginia, de la homofobia, del racismo, porque las clases altas y la burguesía ya han aprendido a no serlo y a ser libres sin oprimir a los demás. ¡Genial! Para que luego digan que la crítica de las ideologías ya no sirve para nada. Todo falsa conciencia, pues en el fondo se quieren mantener los privilegios de las clases acomodadas que han ampliado un poco su “nosotros”, ahora son más y más poderosos con las maricas integradas y disponen de nuevos instrumentos de opresión y de una nueva fachada de defensa de derechos sociales que les ha salido muy barata. Y nosotras a pintarles y enfoscarles su preciosa fachada.”

A esto me refería cuando hablaba del discurso provocador. Éste es el lenguaje que usaba la Radical Gai, por el que se nos consideraba “bichos raros”, al pinchar allí donde dolía. Un lenguaje de contenido político que, hoy por hoy, ha desaparecido, y que, in extremis, Paco Vidarte quiso vomitar antes de morir.

Towards Cosmopolitan Geographies of Migrations and Sexualities Março 18, 2013

Posted by paulo jorge vieira in geografias, geografias das sexualidades, lgbt no mundo.
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Immigration

 

(call for paper to proposed session to the II  European Geographies of Sexualities Conference, Lisbon, 5 a 7 September)

Convened by: Paulo Jorge Vieira (Center for Geographical Studies, Institute of Geography and Spatial Planning, University of Lisbon); Andrew Gorman Murray (University of Western Sydney); and Jorge Macaísta Malheiros (Center for Geographical Studies, Institute of Geography and Spatial Planning, University of Lisbon)

This session will discuss the inter-relations between the “geographies of sexualities” and the field of population geography, including research on both international and intranational migration. In this sense, this session will map out possible themes that cross different fields of the (inter)disciplinary correlate of gender, sexuality and migration.

Recognizing a multiplicity of research conducted in recent years, this session will discuss the importance of migration and of different forms of mobility in the construction of the subjectivities of non-heteronormative sexualities and a variety of gender expressions and roles (Binnie, 2004). This includes issues akin to what Kath Weston (1995) called the “great gay migration”, discussions  of “queer diaspora”, and the application for political asylum based on sexual orientation (Fortier, 2001 and 2002).

Empirical and/or theoretical papers (in English, Portuguese or Castilian) are welcomed on any theme that deepens the plural understanding of the geographic dimensions of mobility, internal and international migration, including:

  • Genders, Sexualities, Mobilities and Migrations;
  • Sex Work and International Migration;
  • LGBT and queer international migration;
  • Queer mobility inside of national territories;
  • Post-Colonialism, Sexualities and Migration;
  • Cosmopolitanism, urban space, sexual and national minorities;
  • Asylum seekers, sexual orientation, gender expression and public policies

 

Deadline for submission is 18th April 2013. Please send a 300 words abstract to Paulo Jorge Vieira (pjovieira@gmail.com) and Andrew Gorman-Murray(a.gorman-murray@uws.edu.au)

For more details about the conference, please visit the website: http://egsc2013.pt.to/

‘Future Feminism’ by Antony’s Janeiro 23, 2013

Posted by paulo jorge vieira in activismo, lgbt no mundo.
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No álbum ao vivo “Cut the World” (2012) de Antony and the Johnsons, gravado com a Orquestra de Câmara Nacional da Dinamarca, Antony Hegarty apresenta um belíssimo monólogo intitulado ‘Future Feminism’  – apresentado pela primeira vez em Copenhaga em Setembro de 2011 – problematizando a contemporaneidade e o papel dos feminismos hoje. Apesar de não estar de sempre acordo com este, que é um dos meus cantores preferidos, aconselho a sua leitura atenta.

“I’ve been thinking all day about the moon. Like, is it an accident that women menstruate once a month and that the moon comes once a month? Are other animals synchronized in this way with the moon? You know, my brother works in mental health and he says that there’s a lot more hospitalizations and periods of activity during the full moon. It’s a known fact in mental health that people are more excitable around the full moon.

“And then, what about the fact that we’re made of 70% water? And then the whole ocean reacts to the full moon, right? In a serious way. Everything’s ticking around that moon and if we’re 70% water I must be having some — at least homeopathic — relationship with the changing cycles of the moon.

“I can’t escape my obsession with the idea that I’m made out of this place, because I was raised to believe that I fundamentally was constituted of spiritual matter that was from somewhere else like Heaven or from a Sky God. Like Gore Vidal talks about Sky Gods and I really picked up that language because in patriarchal monotheisms we all worship a God elsewhere who has a plan for us in a paradise elsewhere: After we die there will be a paradise waiting for us and this place is like a work station where we sort of get all our ‘T’s crossed and our ‘I’s dotted before we go off to a real spiritual dimension.

“But I’m a witch. I actually de-baptised myself. And what’s great about being transgender is you’re born with a natural religion. It applies almost across the board no matter what culture or economic group or nation that you’re from — you’re almost automatically a witch. None of the patriarchal monotheisms will have you. It’s very clear that in most of those religions you’d be put to death. In many parts of the world you still are put to death.

“Did you hear what the Pope said a couple years ago on Christmas? He said that the marriage of gays and lesbians was as much a threat to the future of our world as the collapse of the rain forests. [audience laughter] So, that gives you a sense — just an inkling to his approach to the homosexual question. [laughs] And that’s just the homosexual question. He didn’t even address the transgender question. [sarcastically] God knows what we’ve caused. All sorts of wars and strife — all manner of hurt.

“I’m worried that the ecology of the world is collapsing and that I won’t have anywhere to be reborn because I actually believe, like, where is any of us going? Where have any of us ever gone? We’ve come back here in some form. Did you know that whales were once land roaming mammals? And then they crawled back into the ocean trying to find something to eat? And then eventually they got rid of their hands and legs.

“I’ve been searching and searching for that little bit of my constitution that isn’t of this place and I still haven’t found it. Every atom of me, every element of me seems to resonate, seems to reflect the great world around me. So, I’ve come to the conclusion that this is God’s best idea — that this manifest world is the frontier of his dream, or her dream in my opinion. So, that’s just my point of view from where I can start to establish a new way to value the world that I’m a part of. Cause if I’m not heading off to paradise elsewhere when I die then I have more of a vested interest in observing a sustainable relationship with this place.

“It’s a very indigenous idea that the Earth is a female, that the Earth menstruates, that the water of the world is the blood of a woman’s body and that’s what we crawled out of just in the same way that we crawled out of our mother’s wombs. It’s the most basic idea; any child could come up with it and it’s so obvious. And yet we’ve been straining for these Sky Gods for a couple thousand years now. And I remember praying to God when I was like six years old. I was raised Catholic and I prayed really hard, and I waited and waited to hear that summons. I think in a funny way, a lot of my music I’m listening for that response still.

“I’ve heard two rumors about the Dalai Lama. One is that he said he wasn’t going to be reincarnating because the world was going to be too dangerous and that’s probably just a rumor. But then I heard a far more interesting new rumor, which is that the Dalai Lama said the next time he incarnates it will be as a girl, which will be the first in the history of Buddhism. But I think that that is the most revolutionary thing he could possibly do and the most helpful spiritual gesture that he could make. And I’m very interested in the feminization of the deities. I’m very interested in Jesus as a girl. I’m extremely interested in Allah as a woman. And contrary to popular opinion, it’s not bad to say that — you can say it. I mean you might get a little letter in the mail but I’m probably due a hundred letters in the mail already, so… [laughs]. It’s a wonderful day to die.

“But nonetheless, Allah as a woman is a critical threshold and Buddha as a mother is another one because I truly believe that unless we move into feminine systems of governance we don’t have a chance on this planet [applause]. And there’s no one else that can lead the masses to do that except for, like, the major religious institutions. And I’m someone who’s looking for a reason to hope, and for me hope looks like feminine systems of governance being instated in, like, the major religious institutions and throughout corporate and civil life. And it might sound far-fetched, but if you look at your own beliefs, just imagine how quickly you accepted the idea that the ocean is rising and the ecology of our world is collapsing. We can actually imagine that more readily than we can imagine a switch from patriarchal to matriarchal systems of governance — a subtle shift in the way our society works.

“It’s obviously a very broad statement — and of course Sarah Palin exists so don’t bother me with that. But, Sarah Palin is working very much within patriarchal systems. I just love that moment when Benazir Bhutto was being interviewed and she just talked about motherhood and daughters and how she wished she’d had done more for the girls of her country. For as problematic as she was, she was an exciting forerunner.”

The importance of public sex in an age of digital appliances Janeiro 2, 2013

Posted by paulo jorge vieira in geografias das sexualidades, lgbt no mundo, queer theory, sexualidades e géneros.
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The importance of public sex in an age of digital appliances

Gordon Brent Ingram

 cruising1

Not so long ago, sex was a way to make friends and even to find détente with enemies, to take a furtive communion in the midst of hostility, and to get the lay of the land naked in some obscure location that could barely be argued to be “in public.” Once upon a time, there was a neo-tribal kind of linear progression: a simple arc starting with desire, then investigation, the creation of a map, eventual contact, sex (singular or countless), pleasure, a bit of satisfaction, inevitable exhaustion, and then dispersal. A few marriages resulted but they were incidental. And for a few moments, the city, the town, and even the forest were transformed, especially for sexual minorities, from battlefields to playgrounds.

But this formula was always a bit naïve like those early 20th-century books written by anthropologists who went into remote villages, had sex with a few eager young people, and then went on to attain academic stardom on the strength of their self-delusions. Throbbing phalluses were never quite the antennae reconnecting planetary forces (though I swear it felt that way). And rather than temples to nature, the “open” spaces in which we found refuge were more often trashed and neglected rather than ecosystems comparably rich as our desires and capabilities. In these modern times of social media, public sex is just as important as it was before Craigslist and Facebook. In many parts of the world, aside from those urban parks of yesteryear that too often today have video surveillance, there is more, not less public sex. After many legal battles, with many losses and some victories, much more of the world’s cities harbor some zones where public sex can be had with minimal risk of violence and arrest. However, social media is inverting and diffusing the flows in these new forms of neural nets such that actual sex is more often the foreplay and the money shot is that nanosecond of initial digital contact and fantasy.

Today our lives are littered with cheap, electronic appliances that do not make up for bisphenol A (BPA), declining sperm counts, lack of exercise, overwork and stress, and cancers. Public space and public sex are being regulated through poorly functioning appliances. The gorilla glass will eventually shatter. The viruses cause grief and the batteries will eventually poison drinking water. Does it feel any better to maneuver through a toxic waste dump rather than an “enchanted” forest? Not really. But occasionally we still have fun, make friends, learn something new, and push a little harder on the cages that so constrain who we are, what we can be, and who and how we enjoy and sometimes love.”

(in “Petite Mort: Contents Recollections of a Queer Public”, Published by Forever & Today, Inc. New York, pp.150, 2011)

 

Cruising2

são francisco e o mito… Janeiro 27, 2012

Posted by paulo jorge vieira in lgbt no mundo, mestrado geografia.
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São Francisco é um mito. A cidade é um presença contínua nos estudos sobre cidades e sexualidades queer. Desde Castells que a cidade é uma permanência continua nessa investigação. No entanto Nan Alamilla Boyd tem vindo a desenvolver uma interessante investigação na área da história social sobre século XX por aquelas paragens (ver entre outros o livro ‘Wide Open Town: A History of Queer San Francisco to 1965’). Por isso aqui fica uma pequena citação demonstrativa do seu olhar crítico:

“Capitalizing on the utopian visions of San Francisco’s distinctly ethnic and sexually liberated neighborhood communities, entrepreneurs disrupted and altered the plans of San Francisco’s cultural elites for a profitable and culturally sophisticated city—the jewel of the American West and a key player in the burgeoning Pacific Rim economy. If the elite idyll of a successful San Francisco depended on social and racial hierarchies that tamed and subdued the assertion of new political identities and entitlements (and, through state action, controlled market forces), entrepreneurs, entertainers, and consumers created an alternative vision that foregrounded the possibilities of new racial and sexual constellations that promised social and economic fluidity and mobility. Through market forces (via local and global tourism), the performative reiteration of new identities (via public entertainments), and the formation of new identity-based communities out of a loosely configured cohort of voyeuristic consumers, new racial and sexual subjectivities came on the scene, eventually competing with elites for political entitlements and economic justice”.

(Nan Alamilla Boyd, “The Making of San Francisco’s Queer Urban Scene”, pp. 245-246)