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(cfp) Here Versus There: Beyond Comparison in Queer and Sexuality Politics Setembro 6, 2018

Posted by paulo jorge vieira in academia, geografias, geografias das sexualidades, geographies of sexualities, sexualidades e géneros, teoria e epistemologia da geografia, Uncategorized.
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(cfp) Here Versus There: Beyond Comparison in Queer and Sexuality Politics

National University of Ireland Maynooth, 18th June 2019

In sexual and gender politics, the Global North can be seen as ‘won’ and ‘sorted’, in contrast to a Global South that needs support to achieve Lesbian, Gay, Bisexual, Trans and other sexual/gendered rights. This has specific effects both in places such as Ireland and the UK, where the politicisation of sexual and gendered lives moves ‘elsewhere’, and also for these ‘elsewheres’ marked as ‘unsafe’, ‘unfriendly’ and ‘backward’.  This conference is seeking papers, provocations and discussions that investigate both the creation of the binaries of here/there, Global North/Global South in terms of sexual and gender politics, legalities and geographies.

Academics, activists, policy makers and all who are interested are invited to submit a proposal to contribute to this one-day event. Contributions can take multiple forms, including presentations, films and artistic expressions.

It is anticipated that the day will be used to create a proposal for a special issue.

Accessible buildings will be used and there will be a sliding scale for registrations, including a free option for those who cannot pay.  For any other support needs, please let get in touch.

Proposals of no more than 250 words should be submitted here by Friday 30th November 2018: https://goo.gl/forms/Qjy7hC3tiE8EFSRM2.

 For further information please contact Kay Lalor k.lalor@mmu.ac.uk or Kath Browne Kath.Browne@mu.ie


Seminário Internacional “Trabalho Sexual, Políticas e Direitos Humanos” Novembro 29, 2017

Posted by paulo jorge vieira in academia, geografias das sexualidades, sexualidades e géneros, Uncategorized.
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Seminário Internacional “Trabalho Sexual, Políticas e Direitos Humanos”

13 de dezembro | 14h30 | Auditório 1

A FPCEUP – Faculdade de Psicologia e de Ciências da Educação da Universidade do Porto acolhe o Seminário Internacional “Trabalho Sexual, Políticas e Direitos Humanos”, em antecipação do Dia Internacional contra a Violência sobre Trabalhadorxs do Sexo.
O seminário acontece no dia 13 de dezembro de 2017, entre as 14h30 e as 18h30, no Auditório 1.


A entrada é gratuita, mas exige inscrição aqui.
Será atribuído um certificado de presença aos participantes inscritos.


14h30    Abertura
15h00    Conferência com Pye Jakobsson (Rose Alliance, Estocolmo)
16h00    Intervalo
16h15    Exibição do filme “Normal: Real stories from the sex industry” de Nicola Mai (2012)
Apresentação e comentário por Mara Clemente (ISCTE/IUL)
17h25    Pausa
17h30    Apresentação do GIITS – Grupo Interdisciplinar de Investigadores sobre o Trabalho Sexual
18h00    Encerramento


<p><a href=”https://vimeo.com/50289487″>Normal – Real Stories from the Sex Industry – Trailer</a> from <a href=”https://vimeo.com/user3467382″>Nicola Mai</a> on <a href=”https://vimeo.com”>Vimeo</a&gt;.</p>

(cfp) ‘Doing Sex: Men, Masculinity and Sexual Practices’ Janeiro 25, 2017

Posted by paulo jorge vieira in academia, geografias das sexualidades, geographies of sexualities, queer theory, sexualidades e géneros, Uncategorized.
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Call for Papers
Doing Sex: Men, Masculinity and Sexual Practices’ Conference
Newcastle University, United Kingdom
July 14-15, 2017
Submission Deadline: February 6th 2017


This colloquium aims to bring together the study of sexual practices and desires and critical studies of men and masculinities. We are explicitly interested in returning to some of the provocations of sexology in the twentieth century to think through men’s sexuality today. For Kinsey there is an inherent paradox in “man’s absorbing interest in sex and his astounding ignorance of it; his desire to know and his unwillingness to face the facts.” Whilst we can see some of the failings and problematics in Kinsey, Masters & Johnson, and other Sexologists, it is critical to reflect not simply as criticism of these, but also of what they are suggestive and enlightening.


Today, nearly seventy years after the publication of Kinsey’s Sexual Behavior in the Human Male, after the sexual revolution, after the censorship trials, after the rise of feminism, queer theory, increased visibility of trans* and genderqueer identities, and LGBT activism, we wish to ask: what are men doing sexually? Men’s sexual practices, more often than not, are pathologized, diagnosed, managed, treated. Whilst productive and valuable work has been undertaken in the areas of rape culture and sexual violence, this symposium aims to explore the diversity and scope of male sexual practices. More specifically, current discussions on masculinity and sexuality tend to marginalize the fear, the excitement, the shame, the pleasure and the embarrassment that men experience when doing sex. This symposium addresses this by focusing on men doing sex.


For more information see: https://doingsexconference.wordpress.com/

(cfp) International Conference on Feminist Geographies and Intersectionality: Places, Identities and Knowledges Janeiro 17, 2016

Posted by paulo jorge vieira in academia, geografias, geografias das sexualidades, geographies of sexualities, sexualidades e géneros, teoria e epistemologia da geografia, Uncategorized.
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1st Call for Papers

International Conference on Feminist Geographies and Intersectionality: Places, Identities and Knowledges 

Department of Geography Universitat Autònoma de Barcelona.

14-16 July 2016


Organised by:

Grup de Recerca de Geografia i Gènere

Departament de Geografia – Universitat Autònoma de Barcelona

Sponsored by:

Agència de Gestió d’Ajuts Universitaris i de Recerca (AGAUR), Generalitat de Catalunya

Departament de Geografia (UAB)

With the support of:

Commission on Gender and Geography, International Geographical Union

Institut Interuniversitari d’Estudis de Dones i de Gènere


This International Conference is addressed to researchers working from feminist perspectives on gender as well as other identities that play a role in the experience of place: age, social class, ethnicity, sexuality, ability and others. Taking these power structures alone or in mutual constitution, we want to gather as many experiences as possible to account for the current dynamics of power relations and the role of places where they occur. Papers on diverse issues of everyday experiences in different contexts and spatial scales, in urban and rural areas, will be welcomed. All of them should illustrate the relationship between spaces and power structures in a global society that face relevant challenges from an economic, social, political and environmental sense. Theoretical, methodological or case studies papers are of interest.


The Conference seeks to build a stimulating forum to exchange ideas and forge new and fruitful international collaborations among researchers interested in gender geographies with an intersectional perspective.


The official language of the Conference will be English. Abstracts (in English, maximum 200 words) and keywords (in English, maximum 5) will be sent to 2016GenderBarcelona@gmail.com up to 11th March 2016.

Registration fee: 180 euro (90 euro students) (includes lunch and coffee break of 14 and 15 July). The acceptation of papers will be announced from 1 to 15 April 2016 and the Registration period will be open from 18th April to 31st May 2016.


a few things theory knows today Novembro 25, 2015

Posted by paulo jorge vieira in academia, activismo, queer theory, sexualidades e géneros, teoria queer, teoria social, Uncategorized.
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(clarificando, ou apenas questionando. um pedaço de um belo texto de Eve Kosofsky Sedgwick a que volta e meia regresso. faz-me bem.)

Here are a few things theory knows today.

Or, to phrase it more fairly, here are a few broad assumptions that shape the heuristic habits and positing procedures of theory today (theory not in the primary theoretical texts, but in the routinizing critical projects of ‘‘applied theory’’; theory as a broad project that now spans the humanities and extends into history and anthropology; theory after Foucault and Greenblatt, after Freud and Lacan, after Lévi-Strauss, after Derrida, after feminism) when it offers any account of human beings or cultures:

1. The distance of any such account from a biological basis is assumed to correlate near precisely with its potential for doing justice to difference (individual, historical, and cross-cultural), to contingency, to performative force, and to the possibility of change.

2. Human language is assumed to offer the most productive, if not the only possible, model for understanding representation.

3. The bipolar, transitive relations of subject to object, self to other, and active to passive, and the physical sense (sight) understood to correspond most closely to these relations are dominant organizing tropes to the extent that their dismantling as such is framed as both an urgent and an interminable task. This preoccupation extends tosuch processes as subjectification, self-fashioning, objectification, and Othering; to the gaze; to the core of selfhood whether considered as a developmental telos or as a dangerous illusion requiring vigilant deconstruction.

4. Correspondingly, the structuralist reliance on symbolization through binary pairings of elements, defined in a diacritical relation to one another and no more than arbitrarily associated with the things symbolized, has not only survived the structuralist moment but, if anything, has been propagated ever more broadly through varied and unresting critique—critique that reproduces and popularizes the structure, even as it may complicate an understanding of the workings, of the binarisms mentioned above along with such others as presence/absence, lack/plenitude, nature/culture, repression/liberation, and subversive/hegemonic.

Eve Kosofsky Sedgwick “Shame in the cybernetic fold: reading Silvan Tomkins (Written with Adam Frank)” in “Touching Feeling – Affect, Pedagogy, Performativity”, pp. 93-94



(cfp) Sex and the Academy Setembro 24, 2015

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CFP: Sex and the Academy

22-23 February 2016, Ghent University, Belgium


A two-day workshop of the International Network for Sexual Ethics and Politics – INSEP


Hosted by CEVI – Centre for Ethics and Value Inquiry Faculty of Arts and Philosophy Ghent University, Blandijnberg 2

9000 Ghent – Belgium


Earlier this year Laura Kipnis caused a controversy with her article on ‘sexual paranoia’ in the academy in which she commented on university policies regulating student-faculty sexual relationships. Some called her intervention a melodrama – melodramatic or not, ensuing events did take on epic proportions. She met with vehement opposition and was even under investigation from her own university. Discussions on social media quickly widened to encompass feminism/postfeminism controversies. Sex in the academy has always been a controversial issue – not only between faculty and students, but within the student population as well. Plenty are the studies documenting the alleged rise of a student hook-up culture and the highly sexualized liminal zone of student life.

Sex and the academy is not without controversies either. Researching and teaching sex has often generated heated debate. To name but a few

examples: from Kinsey’s research and ‘marriage course’ in the forties and fifties; over the impact of the ‘second sexual revolution’ in the sixties and seventies; the rise of gender studies, women’s studies and feminist research, lesbian and gay  studies and programs in the late seventies and eighties; the burgeoning of queer & LGBTI studies in the nineties; to more recent controversies concerning agency, choice and empowerment in the feminism/postfeminism debates, porn studies and work on sex work/prostitution/trafficking – the ‘powers of desire’ and the sexual politics of higher education have always caused tensions, controversies and opportunities.


Higher education is shaped by wider social and cultural sexual politics and dynamics. The masculine and gendered character of the institution, e.g., is still holding back the career development of women in academia.

More recently, the neoliberalisation of higher education has had an enduring impact on class, gender and sexuality structurings, subjectivities and normativities in academia.


Higher education has often played a crucial role in shaping sexual politics as well. By their very nature universities and colleges are highly sexualized and gendered places and spaces. Teaching, according to some, has an intimate link with desire and generates tensions and intimacies between teachers and students. The curriculum is not detached from the wider social context and is as such gendered and sexualized.

Higher education also provides a liminal zone and timeframe which enables young people to discover, develop and experiment with sexual relationships, identities and repertoires. As places of scholarship and research, universities shape knowledges and future research and pedagogical agendas.


In this two-day workshop we would like to bring together researchers, teachers and students to reflect on the sexual politics of higher education. It is a first instalment of a series of meetings in which the wide array of issues related to the sexualized and gendered nature of higher education will be explored.


We invite proposals for papers and pre-organized panels addressing historical and contemporary aspects of the following themes:


HE as Gendered and Sexualized Institutions


• Political/Sexual/Gender correctness on campus, in teaching and research • Sexual harassment and assault – rape & date/acquaintance-rape • Sexual correctness, harassment and assault regulations and policies • Student reproductive and sexual health issues and promotion, facilities & access • Campus tolerance, solidarity & sexual identity and orientation • Cultural and sexual diversities • HE institutions as loci and agents of change – sexual revolutions & backlashes • Women, careers and the academy – gender mainstreaming policies & challenges • HE and masculinity • The sexual politics of the neoliberal university


Researching & Teaching Sexuality


• Researching and teaching sexuality studies & sexuality-related topics • Gendered curricula & research agendas • HE as a critical/disciplinary space and regime • Feminist, queer and critical pedagogies • Sexual identities, orientations and academic careers • Libraries, erotica & pornography • Researching student sexualities • Research ethics and sexuality research • Women’s, feminist and (post)gender studies and their relation with sexuality studies • Feminism(s)/Postfeminism(s) and the agency & empowerment debates in HE • The place of queer studies in HE • Sexology and its place in HE • Freedom of speech, academic freedom and censorship • The erotics of teaching and education


Student Sexual Relations and Explorations in HE


• Liminality – student life as a liminal zone of sexual opportunities, discovery & experimentation • Student-Faculty Sexual Relations – Authority & Power (im)balances; consent, choice, responsibilities, vulnerabilities & harm • The sexual imperative and peer conformity pressures • Hook-up Culture, Friends with benefits & Casual Sex • Technologies of dating & sexualised social media • Hetero & homonormativities – Inclusions and exclusions • Student gender identities, ambiguities and sexual orientations • Sexual reputations and double standards • (International) Student mobility: opportunities and challenges • Student unions as sexualised and/or sexuality/identity-based organisations • Student events – parties, upper dare’s, … • Student sex work • Sexual activism & feminist mobilisation on and off campus


Submission & Timeline


Abstracts for presentations (300 words) or for panels of up to three speakers (please submit a 500-600 overview and set of abstracts) should reach us by 15 November 2015 at the latest, with notification of acceptance 22 November 2015. To facilitate funding applications you can submit an abstract in advance of the regular deadline – our turnaround time for refereeing in this case is 10 days and we can provide documentation where it is required to facilitate funding.


Please send abstracts to: insep.network@gmail.com


The fee for the two-day workshop is 100 Euro. A concessionary rate of 50 Euro is available to students and postgraduates.


INSEP publishes a journal and a book series with Barbara Budrich Publishers. We would anticipate commissioning publications from the conference and, dependent on quality and coherence, may publish a collection based on themes emerging from the conference. INSEP also welcomes submissions to the journal and proposals to the Book Series.


For more info on INSEP & the Sex and the Academy initiative please visit:

Sex and the Academy: http://www.insep.ugent.be/sexandtheacademy/

INSEP – http://www.insep.ugent.be/

Journal INSEP – http://budrich-journals.de/index.php/insep

Género Sexualidade e Afetos (revista Configurações) Setembro 17, 2015

Posted by paulo jorge vieira in academia, LGBT em portugal, sexualidades e géneros.
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Foi publicada recentemente uma nova edição da revista Configurações editada pelo Centro de Investigação em Ciências Sociais (da Universidade do Minho). Desta feita estamos perante um número monográfico intitulado Género Sexualidade e Afetos  (organizado por Ana Maria Brandão e José Manuel Resende) que torna público um conjunto interessante de textos (ver índice abaixo). Como habitual em muitas das publicações periódicas académcias os textos estão publicado on line e podem ser acedido aqui.

Entre os seus textos destacaria o artigo de Tânia Machado “À vista (des)armada: casais de mulheres e expressão pública dos afetos” sobre expressões de carinho de casais lésbicos em espaço público que nos abre portas de reflexão e investigação sobre uma temática que vale uma maior atenção por parte de cientistas sociais.

Destaco igualmente a densidade e a problematização acerta (diria eu) que António Fernando Cascais nos dá no texto “O malogro da beleza, ou uma incapacitação crítica da homonormatividade” em que a problematização sobre a “imposição” de determinados modelos estético-eróticos na população “gay” se desmonta e problematiza de um modo premente neste texto.

Aqui fica uma das passagem mais  interessantes da crítica de Cascais:

“Alguns contributos podem ser de imprescindível utilidade para aparelhar aquilo que gostaríamos de chamar uma incapacitação crítica dos efeitos homonormativos do modelo estético-erótico de beleza/juventude. Antes de mais, impõe-se reconhecer que a dominância e a autoridade social dele, que não uma real hegemonia a que faltam condições suficientes que permitam perfazê-la, se encontram eficazmente limitadas pelo crescimento de identidades que definitivamente não se regem por parâmetros eugenistas e melhoristas, tais como, e tão-só a título de exemplo, as comunidades dos “ursos”, BDSM, leather, girth and mirth, transgénero e transsexual, bem como a comunidade lésbica inteira que sempre foi fortemente refratária a qualquer infl uência do modelo geracionista gay. A sua simples existência deve constituir um óbice à pretensão de representarem de forma universalizante a diversidade intrínseca das comunidades LGBTQ, ou, se assim quisermos, das “multitudes queer” (Preciado, 2003: 24), exclusivamente através das imagens uniformizadoramente “apresentáveis” do modelo estético-erótico, ao preço da anulação de todos os affreux que são delas excluídos. Genericamente, pode dizer-se que estes grupos se encontram nas melhores condições para desenvolver práticas de desidentificação, as quais se traduzem por outras tantas estratégias de sobrevivência que lhes permitem resistir a modelos de identificação socialmente prescritivos que têm por efeito a homogeneização e a assimilação de identidades queer, mas que, na mesma base teórico-política, podem ser aplicadas às forças homonormativas atuantes no interior das comunidades gay sempre que elas têm idêntico efeito homogeneizador e assimilador, como pode ser o caso do modelo estético-erótico.”



Ana Maria Brandão e José Resende

Género, sexualidade e afetos

Pedro Bóia, Lígia Ferro e João Texeira Lopes

Clubbing e construções identitárias de género: proposta de um quadro analítico

Luís Santos

Homens e expressão emocional e afetiva: vozes de desconforto associadas a uma herança instituída 

Tânia Cristina Machado

À vista (des)armada: casais de mulheres e expressão pública dos afetos

António Fernando Cascais

O malogro da beleza, ou uma incapacitação crítica da homonormatividade

Bayard Rustin Fevereiro 7, 2015

Posted by paulo jorge vieira in academia, activismo, sexualidades e géneros, teoria queer.
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homophobia almost erased Bayard Rustin from history


When an individual is protesting society’s refusal to acknowledge his dignity as a human being, his very act of protest confers dignity on him. Bayard Rustin

The first time I heard of Bayard Rustin was  the week after Martin Luther King Day. 2015. I was a young child during the civil rights movement. Whatever other faults my upbringing had, one of the good of was being taught a firm belief in civil rights and strong belief that racism needed to be addressed and hopefully abolished. The hows to do so were constant dinner table conversation.

In the early 1980s when I was first working for gay rights, I spent a great deal of time reading up on the civil rights movement of the ’60s to see what could be learned from it. And yet, immersed as I was in this, it has taken until now to hear of this important and influential man.

Strange, as I have had a deep interest in lbgtq history and a deep interest in the Civil Rights movement of the 1960s. I was looking for someone like him. Actively looking for him.

But it is not strange because Bayard Rustin’s place in history and in the Civil Rights movement and the strategies embraced by Dr. King have all but been erased due to homophobia. For Bayard Rustin was an out gay man. The bravery of this man, who understood deeply what racism was and who understood homophobia just as deeply, brings me to my knees in gratitude that he was alive and so very, very brave.

I have the odd understanding of the affects of homophobia from the place of being someone who could stay completely closeted. I can pass, whether I wish to or not. Queer people aren’t a shade of lavender, for many of us, there is no visual announcement made to the world that we’re here and queer. (Those who are not gender-conforming face terrible homophobia.) The same, of course, is usually not true for those who deal with racism. Bayard could have made his own life easier by staying closeted. It was what most people did in the early ’60s.

But Bayard Rustin was a deeply moral and convicted man, someone who understood even better than most how important civil rights were.

This is the man who brought nonviolence to the civil rights movement, was strongly influential to Dr. King, was part of the think tank of how to guide the movement, was one of the lead organizers of many of the most impactful things done during the civil rights movement. In fact, although there were people who were equal, it is hard to imagine someone with more influence over this branch of the movement, other than Dr. King himself.

Ever wondered what the connection was between Dr. King and Ghandi, who so obviously influenced what people did during the nonviolent resistance of the civil rights movement? The connection was Bayard Rustin, who had worked in India with Ghandi.

And his gayness was used in attempts to silence Dr. King. Listen to more of the story around that on NPR’s All Things Considered, here: Bayard Rustin.

In fact, most of the important events that happened during the civil rights movement had Bayard Rustin’s work in them, often as one of the architects or lead organizers. He was one of the organizers of the very first Freedom Rides in 1947. Making him one of the fathers of the civil rights movement of the ’60s. He also worked on gay rights in the 70s. Making him one of the grandfathers of the lgbtq rights movement as well.

Any progress made towards civil rights in the last 70 years owes a great deal to Bayard Rustin.

All in all, a fascinating man and one who does deserve much better from history than he has gotten. He devoted his life to civil rights. A true hero of our time.

A documentary was made about him in 2003, Brother Outsider. On November 20, 2013, President Obama awarded a posthumous Presidential Medal of Freedom, the highest honor that can be awarded to a civilian, on Bayard Rustin. His surviving partner, Walter Naegle, accepted the award.

Learn more about him here.

(cfp) QUEER(ED) ART: Artistic Practices of Sexual Difference and Radical Possibilities Janeiro 19, 2015

Posted by paulo jorge vieira in academia, geografias das sexualidades, sexualidades e géneros.
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QUEER(ED) ART: Artistic Practices of Sexual Difference and Radical Possibilities

Annual International Conference, Exeter, 2-­4 September, 2015
Royal Geographical Society (RGS) with Institute of British Geographers (IBG)

Sponsored session by the Space, Sexualities & Queer Research Group (SSQRG)

Dr Martin Zebracki (University of Leeds, United Kingdom) & Dr Andrew Gorman-Murray (University of Western Sydney, Australia)

Session website: http://www.zebracki.org/rgs-ibg-2015-cfp-queer(ed)-art

Queer studies to date have under-elaborated how social difference across sexual disposition, sexual lifestyle and sexual interaction critically intersect with various spaces of artistic practice and expression. We see ‘queer’ as a critical post-structuralist stance towards sexuality. Queer can also be considered a social identity of the ‘sexual dissident’, someone or something that is a-typical, a-normal or ‘different’. Here, queer can either be a category assigned by normative social practice or rather a heterodox denotation embodied as the critical antipode of such normative practice.

Mundane encounters with queer, or sexual diversity in general, can be artistically expressed and negotiated through visual arts, performance, language, fashion, film, music, dance, literature, poetry, etc. by any humans (not only by those commonly considered artists) in contexts stretching over and interlinking various spaces, e.g., the home, the gallery, the museum, public space, the city/urban development, the governmental sphere and/or online communities. We are interested in how such socio-spatial artistic practices, expressions, mobilities and negotiations are (un)critically queering social identity and how art in and of itself can be queered according to sexual normativities.

Sexual (contra)normativities are played out in social regimes over space and time and in so doing in interface with social identity markers of gender, ethnicity, class, age, health, (dis)ability, religion, nationality, etc. Particularly along these time-spaces of intersectionalities, we wonder how artistic practices may articulate kaleidoscopic pin-points to radically challenge queered sexual citizenships. How may such layered understanding of queer(ed) art critically redress – and potentially put in a caveat against – sexual normativities and as such offer an intellectual platform for radical social change towards a more sexually inclusive society here and there?

This session looks for papers or academic op-eds that meet the above research niche and thus provide theoretical, methodological and/or empirical gravity to envisage radical social change through the window of queer(ed) art. We invite scholars across disciplines, stages of career and research phases to engage with this subject, departing from specific pertinent social and cultural theories that speak to the scope of this Call.

Also, we explicitly invite artistic interventions – think of photography, film, music/song, dance, poetry, multi-media installation or virtual exhibits – which may enable cross-disciplinary, cross-place and multi-sensorial renditions of the theme in more-than-human assemblages.

Topics may include but are not limited to:

•       Epistemologies and uses of queer(ed) art.
•       Multidimensional spaces of queer art.
•       Queer art and heteronormativities vs. homonormativities.
•       Queer art and sexual prejudice and stereotypes.
•       Authorities, queer art and (homonationalist) sexual citizenship.
•       Queer art politics.
•       Queer art, affect and belonging.
•       Queer art and sexual trans-identities.
•       Queer art-making as collaboration between the human and non-human.
•       Queer art and post-human ethics.
•       Queer art, social media and virtual potentialities of social change.
•       Sexual normativities of public art.
•       Radical media technologies of queer art.
•       Queer-art-led urban regeneration.
•       Queer art activism and urban change.
•       Cultural policy and queer art.
•       Home-based artefacts and queered sexualities.
•       Youth queer art vis-à-vis adulthood’s queer art.
•       Intergenerational engagements with queer art.
•       Racialisation of queer art.
•       Queer art and sexual health.
•       Disability, art and queer life.
•       (Fundamental) religiosities and radical challenges of queer art.
•       Queer art and queer liberalism.
•       Queer art and queer times.
•       Queer art and (pro-)feminism.
•       Pornographic queer art and alternative sexual frontiers.

If you are interested in participating in this session, please provide a max. 15-word title, max. 250-word abstract/proposal and max. 200-word bio (including affiliation and e-mail address) to both of us at M.M.Zebracki AT leeds.ac.uk and A.Gorman-Murray AT uws.edu.au by 12 February, 2015. Please contact us should you require any further information about contributions.

Entrevista a Judith Butler em português Janeiro 11, 2015

Posted by paulo jorge vieira in sexualidades e géneros, teoria queer.
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O blog “História do Desejo” publica a versão em português de uma entrevista a Judith Butler ao jornal francês “Le Nouvel Observateur”, publicada na sua edição de 15/12/2013. Ainda que não conheça quem traduziu o texto para português, aqui fica uma entrevista onde Butler explica de um modo, inusitadamente, simples algumas das suas propostas teóricas, mas também políticas.

Teoria do gênero: Judith Butler responde aos seus críticos

Negação dos sexos e dos corpos, desconfiança política, obsessão da dominação: a pioneira do “gênero” fala acerca das preocupações, das tensões que sua linha de reflexão suscita na França


Le Nouvel Observateur – Em 1990, você publicou “Problemas de gênero” que marcou a irrupção do debate intelectual da teoria do gênero. Trata-se de quê?

Judith Butler – Eu quero esclarecer desde já que eu não inventei os estudos de gênero. A noção de gênero é utilizada desde 1960 nos EUA em sociologia e antropologia. Na França, notadamente com a influência de Levi-strauss, durante muito tempo se preferiu falar das diferenças sexuais. Nos anos 1980 e 1990, o encontro da tradição antropológica americana e do estruturalismo francês deu origem à teoria do gênero.

Le Nouvel Observateur – Essa teoria é, às vezes, percebida como uma forma de dizer que as diferenças sexuais não existem…

Judith Butler – Acredita-se que a definição do sexo biológico é uma evidência. Na realidade, ela sempre foi objeto de controvérsias entre os cientistas. Perguntam-me frequentemente se eu admito a existência do sexo biológico. Implicitamente, dizem “realmente, tem que ser louco para dizer que isso não existe”. E, é verdade, o sexo biológico existe. Ele não é uma ficção, nem uma mentira, nem uma ilusão. Simplesmente, sua definição necessita de uma linguagem e de um contexto téorico – aspectos que por princípio podem ser contestados e que o são. Nós nunca temos uma relação simples, transparente, inegável com o sexo biológico (inegável no sentido de certa, conforme). Nós temos que passar pelo âmbito discursivo, e é esse processo que interessa à teoria do gênero.

Le Nouvel Observateur – Os gêneros são também as normas que você critica.

Judith Butler – Os estudos de gênero não descrevem a realidade do que vivemos, mas as normas heterossexuais que pesam em nós. Nós as recebemos pelas mídias, pelos filmes ou através de nossos pais, nós as perpetuamos através de nossos fantasmas e nossas escolhas de vida. As normas nos dizem o que devemos fazer para ser um homem ou uma mulher. Nós devemos a todo instante negociar com elas. Alguns de nós as adoram e as incarnam apaixonadamente. Outros as rejeitam. Alguns detestam mas se conformam. Outros brincam da ambivalência… Eu me interesso pela distância entre essas normas e as diferentes formas de responder a ela.

Le Nouvel Observateur – Não há então uma natureza masculina e feminina? Nunca podemos dizer “eu, como homem” ou “eu, como mulher”?

Judith Butler – Pode ser que exista uma natureza feminina, porém como conhecê-la? E como defini-la? Agora, mesmo que comecemos a falar sobre isso, nós devemos argumentar, defender nosso ponto de vista: o gênero é sempre objeto de discussão politica e nunca uma evidência dada pela natureza.

Certo, eu posso falar como mulher. Por exemplo, eu posso dizer que sendo mulher eu combato as discriminações que pesam sobre as mulheres. Tal fórmula tem um efeito político incontestável. Contudo, será que ela descreve o que eu sou? Estou eu toda inteira contida nessa palavra “mulher”? E será que todas as mulheres estão representadas por esse termo quando eu o utilizo para mim?

Le Nouvel Observateur – Suas obras se inscrevem numa tendência da corrente americana que se interessa pelas vítimas da dominação, as mulheres, os homossexuais, pelos estudos de gênero, as minorias raciais pelos estudos pós-coloniais, as pessoas vulneráveis pela teoria do care. Assim, há um adversário comum: o macho branco hétero e rico. Sua reflexão se aplica a ele também?

Judith Butler – Como todo mundo, o macho branco hétero rico é objeto de várias demandas as quais ele deve se conformar. Viver sua heterossexualidade, sua “branquitude”, seus privilégios econômicos, isso significa se moldar aos ideais dominantes, mas também recalcar outros aspectos de sua personalidade: seu lado homossexual, seu lado feminino, seu lado negro… Como todo mundo “o macho branco” negocia de forma permanente. Ele pode arriscar. Mas às vezes, quando ele se olha no espelho, ele vê…uma mulher. E tudo em que ele acreditava desaba em pedaços.

Le Nouvel Observateur – A teoria do gênero tem um objetivo político?

Judith Butler – Eu penso nas pessoas cujo gênero ou a sexualidade foram rejeitados, e eu gostaria de contribuir ao advento de um mundo onde elas possam respirar mais facilmente. Tomemos por exemplo o caso da bissexualidade: a noção de orientação sexual faz com que seja muito difícil amar tanto um homem quanto uma mulher. Dirão a você que tem que escolher. Veja ainda a situação dos “intersexos”, as pessoas sexualmente ambíguas ou indeterminadas: alguns pedem que a sua ambiguidade seja aceita como tal e que eles não tenham que virar homem ou mulher. Como fazer para ajudá-los? A Alemanha acaba de criar um terceiro gênero como categoria administrativa. Eis aí uma forma de deixar o mundo mais tolerável para todos.

Le Nouvel Observateur – Podemos nos liberar do gênero? Alguns defendem um mundo onde o sexo seria apenas uma variável secundária como a cor dos cabelos ou o tamanho…

Judith Butler – Eu nunca pensei que precisaríamos de um mundo sem gênero, de um mundo pós-gênero, da mesma forma que não acredito em um mundo pós-racial. Na França, os eleitos da esquerda pediram que fosse retirada a palavra “raça” da constituição. É um absurdo! Isso implica em construir um mundo sem história, sem formação cultural, sem psiquê… Nós não podemos agir como se a colonização não tivesse existido e como se não existissem as representações raciais. O mesmo, em relação ao gênero: nós não podemos ignorar a sedimentação das normas sexuais. Nós precisamos de normas para que o mundo funcione, mas nós podemos procurar aquelas que melhor nos sirvam.

Le Nouvel Observateur – Nos países ocidentais, a direita e mesmo a extrema direita utilizam o tema da homossexualidade para denunciar o Islã e o acusá-lo de homofobia. Em 2010, na gay pride de Berlim, você recusou um prêmio denunciando a tendência xenofóbica do movimento homossexual. Essa preocupação ainda é atual?

Judith Butler – Existe uma maneira nacionalista, de direita, de defender os homossexuais. Porém, de outro lado encontramos gays e lésbicas que combatem ao mesmo tempo a homofobia e o nacionalismo extremo. Portadores de um projeto de justiça social, eles não se contentam de reclamar direitos só para eles mesmos mas também para as outras minorias, notadamente para os imigrantes. O que me incomodou em Berlim é que o único grupo acerca do qual as associações alemãs denunciavam a homofobia eram os imigrantes muçulmanos. Como se fosse fácil ser um adolescente gay no sistema educacional alemão! Como se as igrejas tivessem apoiado a demanda dos homossexuais! Reduzir a homofobia na Europa ao Islamismo, isso permite afirmar: nós europeus, nós somos civilizados, nós não somos homofóbicos como os muçulmanos! É fazer do Islã um bode expiatório. Ora, a questão é muito mais complexa! Por exemplo: alguém que já foi no Cairo ou em Ramalla sabe que lá existem comunidades gays muito ativas!

Le Nouvel Observateur – Você fez críticas às leis francesas que proíbem o uso do véu islâmico na escola e aquela da burca. No entanto, este é um exemplo claro da discriminação relativa ao gênero…

Judith Butler – Eu não entendo a fixação francesa nesse assunto. O véu pode, claro, ser um símbolo de submissão mas é também um símbolo que indica afiliação a uma família, a uma religião, a um país de origem, a uma comunidade. Forçar uma mulher a retirar o véu, é obrigá-la a cortar de seus vínculos, se desenraizar. Claro, podemos julgar, pensar que romper os vínculos com sua habitação de origem é algo bom, mas o Estado não tem que fazer disso uma norma obrigatória. Retirar o véu, para uma muçulmana, deve ser uma escolha, como o casamento gay: ninguém obriga você a se casar, mas lhe dão a possibilidade de fazê-lo. É uma norma, mas não uma obrigação.

Entrevista feita por Eric Aeschimann

Publicada no Le Nouvel Observateur em 15/12/2013, atualizada em 15/01/2014. [visualizado em:http://bibliobs.nouvelobs.com/essais/20131213.OBS9493/theorie-du-genre-judith-butler-repond-a-ses-detracteurs.html%5D