Sexuality and Modernity At Times of War
Boellstorff, T. Between Religion and Desire Being Muslim and Gay in Indonesia.
American Anthropologist, 107.4 (2005) 575-585. Print.
Incommensurability is the way for the fundamentally conflicting understandings of religion and ultimate order to co-exist in a diverse world
in Indonesia, Islam is not only a matter of cultural belonging but is a set of beliefs that constitute the nation
gay Muslims in Indonesia face a particular challenge due to the incommensurability of homosexual orientation in males with the notions of Islamic selfhood
as a result, many gays in the Indonesian Muslim culture seek to reconsider their relationship with the dominant cultural and religious beliefs through the prism of the Islamic tradition (Boellstorff).
The article discusses the issue of incommensurability, using the example of Muslim gays in Indonesia. What seems important, however, is that although male homosexuals in Muslim Indonesia and the dominant religion exemplify a form of incommensurability, not all gays consider themselves as sinful. Boellstorff writes that gays in Indonesia apply to religion, to adjust to the tough conditions of their cultural existence, and the starting point for these gay Muslims is a belief in Gods omnipotence and omniscience. Given that God is all knowing, all wise, and all merciful, many gay Muslims concluded they were created gay by God and, thus, they were not sinning (Boellstorff 580).
Regardless of whether gay males in Indonesia choose to deny their homosexuality or whether they view their homosexual desires as given by God, to date no point of commensurability between Islam and gay subjectivity has been reached (Boellstorff 582). The most important is that the lives of gays do not stop and represent a small radical world in the shadow of the Muslim diaspora, giving researchers unlimited opportunities to explore incommensurability and the ways of inhabiting it.
Buchanan, W. Broad Opposition to World Pride in Jerusalem. San Francisco Chronicle, July 26 (2006), p. A2.
An international gay pride parade is to take place in Jerusalem to celebrate the triumph of the gay and lesbian rights in the Middle East
the scheduled event faces unprecedented opposition from both religious leaders and GLBT communities all over the world gay and lesbian communities from other Middle Eastern countries boycott the parade, stating that Israel creates artificial borders with the West Bank and adds the share of political complexity to the event the idea of the new parade is blamed for the escalation of violence in Israel and unites religious leaders to oppose it (Buchanan).
The article reconsiders the complex link between sexuality and politics. Buchanan (2006) describes an international gay pride parade in Israel and states that Gay and lesbian rights groups in Middle East countries outside Israel have declared they will not participate. These communities vote against using their ideology to pursue the political and military objectives human rights are universal, indivisible, and interdependent, and the rights of gays, lesbians, bisexuals, and transgender people should not be placed in competition with the long struggle of the Palestinian people (Buchanan, 2006). I consider the indivisibility of politics and minority rights as an essential element of sexuality in the postmodern world and one of the most important aspects of the discussed article.
Kuntz, B. Queer As A Tool of Colonial Oppression The Case of Israel Palestine. ZNet,
August 13, 2006.
The new gay pride day in Israel is likely to become a good means for Israel to emphasize its enlightened attitudes toward gay community
Israel can successfully use the gay pride day is to once again emphasize its humanity and tolerance toward gays, compared with other Arab countries however, Israel tends to forget its own homophobic past, and its tolerance toward gays is aimed to create the majority to withstand the pressures of the Arab enemy
meanwhile, the oppression of minorities in Israel persists and does not leave gay communities a single chance for self-determination (Kuntz).
T
he most important point of the article is in that Israel successfully uses the military and social potential of gay communities to pursue its political goals and Jewish gays activists gained acceptance by convincing the wider public that they were patriotic citizens (Kuntz). That, however, does not mean that gays and lesbians in Israel are losing their otherness. Even if Israel protects gays and lesbians from discrimination, these steps will hardly justify its violence. What seems important to me is that these equality urges do not reduce the incommensurability between gays and the culture in which they are bound to exist, but only broaden the gap between the Jewish majority and the gay and lesbian communities in Israel.
Hyder, L.A. Dyke March, San Francisco, 2004.
Its been only 30 years since dykes began to come out
and the word lesbian is no longer used in a denigrating contexts
dyke communities must use their energy to change and minimize racism
only dykes have an opportunity to change the racist landscape, given their knowledge and vision of otherness (Hyder).
The most important in Hyders article is the discussion of negative connotations which postmodern society tends to ascribe to the word otherness. This otherness is, actually, the basic source of incommensurability incompatibility between smaller communities and broader cultural contexts these communities are a part of. I cannot but agree to Hyder in that otherness and difference are not dirty words, and those who are treated as others by their society are able to reduce the scope of racism, sexism, and homophobia in society.
Chughtai, I. Lihaf. New Delhi Kali for Women, 1996.
the short story describes the life and living in a traditionally female Muslim household
a lesbian encounter between two women is the central point of the story
the story describes the experiences and impressions which such lesbian relationships produce on other household members (Chughtai).
Chughtais story continues the thematic line of Boellstorff, who talks about the role and place of homosexual communities in broader cultural contexts and implies that the presence of other communities in traditional cultures is inevitable. Those who are treated as others by the dominant culture must seek the means to realize themselves and to minimize the dominant cultural pressures. I think that nations and societies must find ways to reconcile their traditions with the needs and cultural patterns peculiar of gay and lesbian communities.
Jadallah, H. On Gender Non-Conformity.
dozens of Arab women today are being stigmatized as terrorists in the same way, gay men and women are being marked as dangerous the current state of homosexuality in the world exemplifies a complex intersection of racism, sexism, and homophobia gender queerness is associated with the risks of violence and abuse
queerness reflects in the sense of not belonging in the communities gay females and males are a part of
the two things that are essential for lesbians wellbeing are (a) being myself, and (b) creating a family and community where lesbians will feel the sense of belonging (Jadallah).
The author reflects upon the violent implications of gender non-conformity. The most important aspect of the article is the comparison line, which the author draws between racism, sexism, and homophobia. Racism reflects in stigmatization and stereotyping of the Arab people as violent and dangerous likewise, homosexuality is associated with queerness and otherness. As a result, those who are considered other have to negotiate how and where I will put my energy in this gender controlling, racist and heretosexist society (Jadallah). The most important is the authors confession that creating a sense of belonging is a messy process, which requires persistent self-reflection and constant refocusing (Jadallah).
Boellstorff, T. Between Religion and Desire Being Muslim and Gay in Indonesia.
American Anthropologist, 107.4 (2005) 575-585. Print.
Incommensurability is the way for the fundamentally conflicting understandings of religion and ultimate order to co-exist in a diverse world
in Indonesia, Islam is not only a matter of cultural belonging but is a set of beliefs that constitute the nation
gay Muslims in Indonesia face a particular challenge due to the incommensurability of homosexual orientation in males with the notions of Islamic selfhood
as a result, many gays in the Indonesian Muslim culture seek to reconsider their relationship with the dominant cultural and religious beliefs through the prism of the Islamic tradition (Boellstorff).
The article discusses the issue of incommensurability, using the example of Muslim gays in Indonesia. What seems important, however, is that although male homosexuals in Muslim Indonesia and the dominant religion exemplify a form of incommensurability, not all gays consider themselves as sinful. Boellstorff writes that gays in Indonesia apply to religion, to adjust to the tough conditions of their cultural existence, and the starting point for these gay Muslims is a belief in Gods omnipotence and omniscience. Given that God is all knowing, all wise, and all merciful, many gay Muslims concluded they were created gay by God and, thus, they were not sinning (Boellstorff 580).
Regardless of whether gay males in Indonesia choose to deny their homosexuality or whether they view their homosexual desires as given by God, to date no point of commensurability between Islam and gay subjectivity has been reached (Boellstorff 582). The most important is that the lives of gays do not stop and represent a small radical world in the shadow of the Muslim diaspora, giving researchers unlimited opportunities to explore incommensurability and the ways of inhabiting it.
Buchanan, W. Broad Opposition to World Pride in Jerusalem. San Francisco Chronicle, July 26 (2006), p. A2.
An international gay pride parade is to take place in Jerusalem to celebrate the triumph of the gay and lesbian rights in the Middle East
the scheduled event faces unprecedented opposition from both religious leaders and GLBT communities all over the world gay and lesbian communities from other Middle Eastern countries boycott the parade, stating that Israel creates artificial borders with the West Bank and adds the share of political complexity to the event the idea of the new parade is blamed for the escalation of violence in Israel and unites religious leaders to oppose it (Buchanan).
The article reconsiders the complex link between sexuality and politics. Buchanan (2006) describes an international gay pride parade in Israel and states that Gay and lesbian rights groups in Middle East countries outside Israel have declared they will not participate. These communities vote against using their ideology to pursue the political and military objectives human rights are universal, indivisible, and interdependent, and the rights of gays, lesbians, bisexuals, and transgender people should not be placed in competition with the long struggle of the Palestinian people (Buchanan, 2006). I consider the indivisibility of politics and minority rights as an essential element of sexuality in the postmodern world and one of the most important aspects of the discussed article.
Kuntz, B. Queer As A Tool of Colonial Oppression The Case of Israel Palestine. ZNet,
August 13, 2006.
The new gay pride day in Israel is likely to become a good means for Israel to emphasize its enlightened attitudes toward gay community
Israel can successfully use the gay pride day is to once again emphasize its humanity and tolerance toward gays, compared with other Arab countries however, Israel tends to forget its own homophobic past, and its tolerance toward gays is aimed to create the majority to withstand the pressures of the Arab enemy
meanwhile, the oppression of minorities in Israel persists and does not leave gay communities a single chance for self-determination (Kuntz).
T
he most important point of the article is in that Israel successfully uses the military and social potential of gay communities to pursue its political goals and Jewish gays activists gained acceptance by convincing the wider public that they were patriotic citizens (Kuntz). That, however, does not mean that gays and lesbians in Israel are losing their otherness. Even if Israel protects gays and lesbians from discrimination, these steps will hardly justify its violence. What seems important to me is that these equality urges do not reduce the incommensurability between gays and the culture in which they are bound to exist, but only broaden the gap between the Jewish majority and the gay and lesbian communities in Israel.
Hyder, L.A. Dyke March, San Francisco, 2004.
Its been only 30 years since dykes began to come out
and the word lesbian is no longer used in a denigrating contexts
dyke communities must use their energy to change and minimize racism
only dykes have an opportunity to change the racist landscape, given their knowledge and vision of otherness (Hyder).
The most important in Hyders article is the discussion of negative connotations which postmodern society tends to ascribe to the word otherness. This otherness is, actually, the basic source of incommensurability incompatibility between smaller communities and broader cultural contexts these communities are a part of. I cannot but agree to Hyder in that otherness and difference are not dirty words, and those who are treated as others by their society are able to reduce the scope of racism, sexism, and homophobia in society.
Chughtai, I. Lihaf. New Delhi Kali for Women, 1996.
the short story describes the life and living in a traditionally female Muslim household
a lesbian encounter between two women is the central point of the story
the story describes the experiences and impressions which such lesbian relationships produce on other household members (Chughtai).
Chughtais story continues the thematic line of Boellstorff, who talks about the role and place of homosexual communities in broader cultural contexts and implies that the presence of other communities in traditional cultures is inevitable. Those who are treated as others by the dominant culture must seek the means to realize themselves and to minimize the dominant cultural pressures. I think that nations and societies must find ways to reconcile their traditions with the needs and cultural patterns peculiar of gay and lesbian communities.
Jadallah, H. On Gender Non-Conformity.
dozens of Arab women today are being stigmatized as terrorists in the same way, gay men and women are being marked as dangerous the current state of homosexuality in the world exemplifies a complex intersection of racism, sexism, and homophobia gender queerness is associated with the risks of violence and abuse
queerness reflects in the sense of not belonging in the communities gay females and males are a part of
the two things that are essential for lesbians wellbeing are (a) being myself, and (b) creating a family and community where lesbians will feel the sense of belonging (Jadallah).
The author reflects upon the violent implications of gender non-conformity. The most important aspect of the article is the comparison line, which the author draws between racism, sexism, and homophobia. Racism reflects in stigmatization and stereotyping of the Arab people as violent and dangerous likewise, homosexuality is associated with queerness and otherness. As a result, those who are considered other have to negotiate how and where I will put my energy in this gender controlling, racist and heretosexist society (Jadallah). The most important is the authors confession that creating a sense of belonging is a messy process, which requires persistent self-reflection and constant refocusing (Jadallah).
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