tag:blogger.com,1999:blog-18936700132688785332024-03-19T05:06:53.894+01:00Terra Balticaa blog on anything that's Latvian or Lithuanian... or bothJoanna Chojnickahttp://www.blogger.com/profile/17200252708256143141noreply@blogger.comBlogger64125tag:blogger.com,1999:blog-1893670013268878533.post-23047862273546366602018-11-13T19:12:00.000+01:002019-01-31T19:12:22.222+01:00Sense about ScienceSense about Science is an independent campaigning charity that challenges the misrepresentation of science and evidence in public life. They advocate openness and honesty about research findings, and work to ensure the public interest in sound science and evidence is recognised in public discussion and policymaking.<br />
<br />
I took part in a Standing up for Science workshop organized by Sense about Science in Brussels, Belgium on October 5th.<br />
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I have also become a member of the Voice of Young Science network.<br />
VoYS is our unique and dynamic network of early career researchers across Europe committed to playing an active role in public discussions about science. By responding to public misconceptions about science and evidence and engaging with the media, this active community of 3,000+ researchers is changing the way the public and the media view science and scientists.
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<br />
More information:<br />
<a href="https://senseaboutscience.org/">https://senseaboutscience.org</a><br />
<a href="https://senseaboutscience.org/what-we-are-doing/voys/">https://senseaboutscience.org/what-we-are-doing/voys/ </a>Joanna Chojnickahttp://www.blogger.com/profile/17200252708256143141noreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-23964759702719957842018-11-05T18:50:00.000+01:002019-01-31T19:00:34.799+01:00Gender Studies Conference Trans in Transit in TurkuNovember 22 - 24<br />
University of Turku and Åbo Akademi, Turku, Finland<br />
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Presentation "Feminist and trans activist sisterhood: a good practice example from Poznań, Poland"<br />
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Abstract:<br />
The relationship between feminist and trans activism is more complicated than one might expect. Modern feminist theory considers gender to be a socially constructed and discursively maintained rather than biological category, which seems to be in agreement with the conviction that gender is about how one feels and identifies rather than what one’s body is like. Both women and trans individuals experience gender-based discrimination and oppression. However, some feminists have claimed that trans activism is detrimental to their cause, which has earned them the label TERF (trans-exclusionary radical feminists).
As early as in 1979, Janice Raymond condemned trans women for reinforcing traditional gender roles and contributing to the essentialization of gender identity. More recently, Sheila Jeffreys has argued for seeing transsexuality as harmful both to feminism and the lesbian and gay community (2014). Both feminist and trans activists have provided brilliant arguments against such views, with Julia Serano’s (2007) book among my personal favourites. <br />
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Academic debates are one thing, but activist practice is another. In this talk, I would like to present an example of sisterhood solidarity between feminism and female trans activism in the context of post-socialist Poland. A small but vibrant community of trans women in the city of Poznań is currently engaging in many projects that reach beyond trans activism, e.g. aiming at combating violence against women or empowering women for political participation. While actively engaging with and supporting the feminist movement, which is struggling under the current anti-feminist backlash common to Central and Eastern Europe, they are silently contributing to the visibility and social acceptability of transsexuality in their environment.Joanna Chojnickahttp://www.blogger.com/profile/17200252708256143141noreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-81555868194559593452018-10-31T18:52:00.000+01:002019-01-31T19:14:13.313+01:00Conference in Baku<div style="text-align: justify;">
October 25 - 26<br />
Azerbaijan University of Languages, Baku <br />
International Conference <i>Current Issues in Applied Linguistics </i><br />
Presentation "The Language of Trees: on the Importance of Teaching Ecolinguistics"
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<b>Some impressions from Baku</b></div>
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Joanna Chojnickahttp://www.blogger.com/profile/17200252708256143141noreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-81719987522792887072018-08-15T19:35:00.000+02:002019-01-31T19:36:37.075+01:00Conference Postcolonial OceansI am co-organizing the Joint Annual Conference of GAPS and IACPL <i>Postcolonial Oceans. Contradictions and Heterogeneities in the Epistemes of Salt Water</i> to take place on 30 May-2 June 2019 at the University of Bremen in Germany. For more information visit:<br />
<a href="http://www.poco-oceans.uni-bremen.de/">http://www.poco-oceans.uni-bremen.de</a><br />
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Call for papers
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Postcolonial studies have a vested interest in embodied and discursive, social and political, historical and ecological dimensions of oceans. They foreground histories of colonization, imperial wars, the dispossession of territories, enslavement of people, and circulation of goods and ideas, in their entanglements with contemporary postcolonial societies, substantially shaping decolonial knowledge production, postcolonial literatures and academic discourses until today. In his interview on the third space, Homi Bhabha (1990) has pinpointed the inherent contradiction in the genesis of Western modernity: the progressive development of Western societies, individuals and thought traditions according to ideas and values that were monumentalized as the “Enlightenment” on the one hand, and the history of the West as despotic power pursuing various forms of colonial aggression and possession, on the other. Walter Mignolo (2000) and Paul Gilroy (1993) have likewise defined histories of colonization and enslavement as Western modernity’s well-concealed darker side. Studies of oceans and coasts have generated a variety of heterogeneous and sometimes contradictory academic and public discourses from a range of different disciplinary perspectives, including postcolonial studies, the sociology of knowledge, anthropology, literary studies, linguistics and social studies of science and technology. A more systematic perspective on the relations between colonialism, postcolonialism, oceans and lands, rejecting and/or complementing one-sided terrestrial perspectives, emerged only gradually. Rupert Emerson, for instance, defines colonialism as “imposition of white rule on alien peoples inhabiting lands separated by salt water” (1969, 3), understanding salt water – in line with widespread Western ideas of seas and oceans – as separating lands, cultures, people and ideas. In contrast, Gísli Pálsson (1991, xvii) argues that different and isolated worlds were connected by colonial sea voyages into a “global but polarized network of power-relations”. Epeli Hau’ofa (1994; 2008), working from a perspective grown in a marine epistemology, understands diverse Pacific islands, cultures and environments as a network, not separated but linked by the ocean – a “sea of islands”. Extending this idea, Édouard Glissant’s (1997) “archipelagic thinking” shifts understanding the entire world as a connected archipelago, an epistemic shift that is a counterpoint to insular thinking and allows registering the heterogeneities and myriad entanglements and creolization processes in our globalizing world. Early anthropology saw the sea as “atheoretical”, while it became an explicit category of study in environmental history (Gillis 2004, 2011; Bolster 2012; Kehrt/Torma 2014), in geography (Steinberg 2001; Peters 2014, 2015) and maritime anthropology (Astuti 1995; Helmreich 2011). In the construed nature/culture divide, water appears as natural form and “uncontainable flux” as opposed to culture imagined as “land-based idiom”, or it is perceived as materiality to channel (nature) as opposed to being a medium of pleasure, sustenance, travel and disaster (culture) (Helmreich 2011). The nature/culture divide implicates water as one domain “open to control and colonization by the other” (Strathern 1980). Critical maritime history grappled with the opposition between a fully historicized land vs. a supposedly atemporal, “ahistorical” sea that is “outside and beyond history” and researches oceans as polymorphous and transnational contact zones (Klein/Mackenthun, eds. 2004). Indigenous seascape epistemologies are often approaches “to knowing through a visual, spiritual, intellectual, and embodied literacy of the ‘āina (land) and kai (sea)’”, explicitly stressing the nexus between sea and land, and knowing the ocean, wind, and land as interconnected system (Ingersoll 2016). Colonial exploration, colonization and (forced) migration via oceans have created cultural, linguistic and epistemic contact zones where transcultural processes, creole and pidgin languages, and pluriversal knowledges and narratives emerged, however implicated in a hierarchical power matrix (Pratt 1992; Warnke/Stolz/Schmidt-Brücken 2016). The sea prominently features in colonial literatures as both facilitating sea voyages and sustaining colonial myth-making (e.g. Daniel Defoe, Jonathan Swift, Herman Melville, Edgar Allan Poe), whereas in postcolonial literatures it often appears as lethal force enabling colonization and enslavement (e.g. Fred D’Aguiar, George Lamming) or life-giving force and as life itself, integrating all elements and beings (e.g. Eden Robinson, Patricia Grace, Linda Hogan, Alexis Wright). Contradictory and heterogeneous views and ideas of the ocean are commonplace, while knowledge production on and with oceans and saltwater appear to be under-researched through multidisciplinary scholarship. We want to extend the study of oceans and salt water as “theory machine”, an “object that stimulates theoretical formulation” (Galison 2003), and research saltwater knowledge systems, knowledge production and narratives from various epistemological, geographical, cultural and disciplinary perspectives. We are particularly interested in:<br />
<ul>
<li>imaginaries of the seas and oceans in various discourse formations as well as colonial, postcolonial and decolonial genealogies of ocean, coastal and marine spaces;</li>
<li>contradictory and heterogeneous concepts of marine spaces; likewise pluriversal ocean and coast-related epistemologies;</li>
<li>entangled colonial histories of oceans with regard to the Black, Red and White Atlantic, the Black Pacific, and early non-Western cross-ocean contacts; the circulation of ideas and goods and their role in shaping ocean-related epistemes;</li>
<li>salt water spheres as zones of epistemic and cultural contact, neo- and postcolonial communicative practices and linguistic smoothness;</li>
<li>linguistic overlaps and language contact, the universalist spread of colonial languages and their status in contact zones, the threat of local languages;</li>
<li>the role of European Atlantic port cities (e.g. Bremen, London, Rotterdam, Antwerp) in colonial histories of oceans and the role of port cities outside Europe (e.g. Dakar, Cape Town, Dubai City, Hong Kong) in world trade and global relations, incl. changing discourses constituting such port cities;</li>
<li>the ship as vessel enabling and as metaphor for colonization, enslavement, migration, global trade, scientific exploration and various forms of harvesting marine and ocean floor resources;</li>
<li>ecological and resource-related aspects of oceans such as rising sea levels, hurricanes, earthquakes, overfishing, resource extraction, and ocean pollution;</li>
<li>symbolic oceans in colonial literary and non-literary texts and postcolonial constructions of oceans and salt water epistemologies in literature, theatre, film, electronic and other media.</li>
</ul>
Please send abstracts outlining your theoretical approach, subject of study and argument (max 400 words) and short bios (max 150 words) to woc@uni-bremen.de by 31 Oct 2018. Joanna Chojnickahttp://www.blogger.com/profile/17200252708256143141noreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-80206156315842611742017-11-17T16:59:00.001+01:002017-11-17T17:01:57.805+01:00Baltu filoloģijas Poznaņā 70. gadu jubileja<div style="text-align: justify;">
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Ar starptautisko zinātnisko konferenci "Perspectives of Baltic Philology" nosvinēti septiņdesmit gadi kopš Baltu filoloģijas nodibināšanas Poznaņas universitātē.<br />
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Sīkāka informācija un programma <a href="http://baltolog.home.amu.edu.pl/?page_id=307">šeit</a>. <br />
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-91322848792583432702017-07-01T16:45:00.000+02:002018-07-19T17:06:25.338+02:00The 12th Conference on Baltic Studies in Europe<div style="text-align: justify;">
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<span style="font-family: inherit;">My paper at the 12th Conference on Baltic Studies in Europe at the University of Latvia in Riga</span><br />
<span style="font-family: inherit;">19-21 June, 2017</span><br />
<span style="font-family: inherit;">Panel "Gender, history and media"</span><br />
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<b><span style="font-family: inherit;"><span class="SpellE"><span style="font-size: 12.0pt; line-height: 107%;">Researching</span></span><span style="font-size: 12.0pt; line-height: 107%;"> <span class="SpellE">constructions</span> of <span class="SpellE">femininity</span>, <span class="SpellE">masculinity</span> and <span class="SpellE">sexuality</span> in <span class="SpellE">Latvian</span> <span class="SpellE">social</span> <span class="SpellE">media</span> <span class="SpellE">discourses</span></span></span></b> <br />
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<span style="font-family: inherit;"><span lang="PL">This paper shall present the current state of
the project “Constructing femininity, masculinity and sexuality in German,
Latvian and Polish social media discourses”, realized since December 2015 at
the University of Bremen. The study shows how discourse shapes popular
constructions of social reality and contributes to their variations in
different languages/countries, within the context and under the influence of
diverging histories of political and economic systems, social change and
movements, and power relations, with particular attention paid to the three
countries' varying socialist legacies and current positions within the EU. This
focus on historical intra- and inter-national power relations makes it possible
to use critical and postcolonial approaches to language in order to trace
continuity and change in discourses on gender and sexuality competing within
and between German, Latvian and Polish societies. The use of social media
guarantees access to various discourses, including those marginalized or absent
in traditional mass media. </span></span>
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<span style="font-family: inherit;"><span lang="PL">In accordance with the conference’s theme, the
presentation shall focus on the Baltic State included in the study, i.e.
Latvia. It will reflect on the discourses of the local LGBT community and its
opponents within the context of Latvia’s post-Soviet democratic development and
its nation rebuilding project.</span></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-50766498314196288172017-06-20T16:40:00.000+02:002017-11-17T16:41:44.637+01:00Open Campus 2017<div style="text-align: justify;">
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<span lang="DE">This year, the Postcolonial Studies group was given the
challenging and exciting task of organizing the activities of Faculty
10: Linguistics and Literary Studies at the Open Campus day, which took
place on Saturday, June 17th 2017.</span><br />
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<span lang="DE">Under the supervision of Eeva Sippola and Kerstin Knopf
and the coordination of Joanna Chojnicka, a large range of
presentations and activities were offered to visitors at the pagoda of
Faculty 10. The postcolonial team was supported by the student
assistants Michaela Puschmann and Anna Todt as well as the members of
Stuga Anglistik.</span></div>
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<span lang="DE">Throughout the day, fortune-cookies and arabic sweets
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handed around and a mini-cinema invited visitors to watch short movies
made by the students of MA Transnationale Literaturwissenschaft and a
poetry reading. </span></div>
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<span lang="DE">Presentations included </span><i><span lang="EN-US" style="mso-ansi-language: EN-US;">Postcolonial Literary and Cultural Studies</span></i><span lang="DE"> by Prof. Dr. Kerstin Knopf, </span><i><span lang="IT" style="mso-ansi-language: IT;">Postcolonial Language Studies</span></i><span lang="DE"> by Dr. Marivic
Lesho, </span><i><span lang="EN-US" style="mso-ansi-language: EN-US;">Linguistic
Fieldwork in Papua New Guinea </span></i><span lang="IT" style="mso-ansi-language: IT;">by Dr. Lidia Mazzitelli</span><span lang="DE"> and <i>Research-based learning</i>
by BA-Student Michaela Puschmann. Many keen visitors could be found in our
workshop on the International Phonetic Alphabet, where participants had the
chance to read and write in IPA-Symbols. </span></div>
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<span lang="DE">INPUTS contributed to our pagoda by presenting </span><span lang="DE">their Guayana-
and Haiti-Projects, while Michael Claridge offered </span><span lang="DE">a photo-exhibition on the students' excursion to Shakespeare's London and on the most recent play by the Parliament of Foules, <i>Doctor Faustus</i>. </span></div>
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<span lang="DE">At the end of the day, our team enjoyed the concert of Samy Deluxe
and celebrated a succesful and rewarding day. Thanks to everyone who
contributed - we are already looking forward to the next Open Campus!</span></div>
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<span lang="DE">[text by Michaela Puschmann & Joanna Chojnicka]</span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-7477704773500934722017-01-18T20:14:00.002+01:002017-01-18T20:25:42.956+01:00Es meklēju trans*personas no Latvijas intervijām un sadarbībaiSakarā ar savu projektu, kas īstenots Brēmenes universitātē, es pašlaik meklēju trans*personas no Latvijas, kurām ir blogi, vlogi, kuras piekristu intervijai ar mani vai varētu vēl savādāk ar mani sadarboties.<br />
<br />
Sīkāka informācija:<br />
<br />
<b>Visām ieinteresētām personām</b><br />
Mani sauc Joanna Chojnicka un no 2015. gada Brēmenes universitātē pētu
sievišķības, vīrišķības un seksualitātes konstruēšanas strateģijas sociālo mēdiju
diskursā Centrālajā un Austrumeiropā. <b>Es meklēju transpersonas, kurām ir
blogi/vlogi, kuras es varētu intervēt un/vai kuras būtu gatavas sadarboties ar
mani mazliet ilgāk</b>. Protams, es garantēju ievērot privātuma un
konfidencialitātes, datu anonimizācijas/aizsardzības un ētikas standartus.<br />
<br />
Es uzskatu, ka visā LGBTQ+ spektrā tieši transpersonām tiek pievērsts vismazāk
uzmanības. Domāju arī, ka sarunās ar viņām trūkst šā svarīga jautājuma: kas ir
sievišķība/vīrišķība? Ko tas nozīmē, būt sievietei vai vīrietim? Norādījumi uz
atbildēm uz šiem jautājumiem atrodami stāstījumos, dzīves vēsturēs, stāstos
par parastiem, maziem vai lieliem notikumiem, kuriem nav jābūt saistītiem ar
dzimuma maiņas procesu. Tāpēc transpersonu blogi un vlogi ir ļoti svarīgs
informācijas avots, un tas ir mans pirmais lūgums jums: man ir vajadzīgas
transpersonu, kurām ir blogi/vlogi, www adreses un citas kontaktinformācijas.<br />
<br />
Otrais lūgums ir saistīts ar manu pētījumu formu. Es ticu, ka zinātniskajam
darbam nav tikai jāapraksta pasaule, bet arī jācīnās pret tās netaisnībām. Es
gribu apvienot zinātni ar aktīvismu. Ja jūs nolemsiet sadarboties ar mani, es
gribēšu jūs vienreiz vai vairākas reizes intervēt, un tās intervijas kļūs par manu
informācijas avotu. Bet es arī jautāšu pēc palīdzības jūsu blogu/vlogu un
interviju analizēšanā, un pēc jūsu vajadzībām, cerībām un uzskatiem par to
informāciju interpretēšanu, prezentēšanu un izmantošanu. Es nekad
neuzskatīšu savu viedokli par labāku vai svarīgāku un nekad nepublicēšu
pētījuma rezultātus bez jūsu piekrišanas. Man ir svarīgs, lai mans darbs nebūtu
aplūkots kā jūsu stāstu un piedzīvojumu izmantošana savas karjeras attīstības
labā. Es gribu, lai no tā sanāktu kaut kas labs arī jums.<br />
<br />
Es nevaru visu izskaidrot īsā tekstā, tāpēc sirsnīgi aicinu kontaktēties ar mani
arī, ja jūs neesat pārliecinātas/ti, ka šāda darbība ir kaut kas priekš jums. Ļoti
labprāt satikšos ar jums arī klātienē – būšu Rīgā no 15. līdz 20. martam 2017.
Mēs varam runāt latviski vai angliski. Mani dati:<br />
<a href="mailto:joanna.chojnicka@uni-bremen.de">e-mail</a><br />
<a href="https://www.facebook.com/jchojnicka">Facebook</a><br />
Informācijas par mani: <a href="https://uni-bremen.academia.edu/JoannaChojnicka">https://uni-bremen.academia.edu/JoannaChojnicka</a>.<br />
<b>Liels paldies jau iepriekš! </b>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-42821344732447171032016-06-20T16:20:00.002+02:002016-06-22T09:37:38.340+02:00Baltic Pride 2016!The Baltic Pride is an annual event organized each year by a different Baltic country - Estonia, Lithuania or Latvia. This year it took place in Vilnius, Lithuania from June 16th to June 19th.<br />
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The Baltic Pride 2016 is accompanied by the LGBT* cultural/social festival “Kreivės”, taking place from June 13th to June 23th. See the <a href="http://festivaliskreives.lt/en/">website </a>of the festival.<br />
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An interesting initiative is the Pride House, offering the following events each day of the Baltic Pride week:<br />
Intersex: medicine, sociology, psychology, advocacy – On Monday at 3 PM<br />
Official Rainbow InfoPoint and Pride House opening – On Monday at 5 PM<br />
Staying safe, healthy and fabulous (LT) – On Tuesday at 3.30 PM<br />
All the shades of sexuality – On Tuesday at 5.45 PM<br />
Beyond gender binarism: between “he” and “she” (LT/EN) – On Wednesday at 1 PM<br />
Bisex speed-dating (LT) – On Wednesday at 9 PM<br />
Building bridges, not walls: how to be a good ally – On Thursday at 2 PM<br />
#IDAHOTby: queer representation in Belarus – On Thursday at 9 PM<br />
Joy of sport for all – On Friday at 4 PM<br />
TOUCH – On Friday at 7 PM<br />
#BP16 closing brunch – On Sunday at 12 PM<br />
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It is impressive that the organizers have taken an effort to represent other "letters" than the usual L & G, by devoting an event to intersex persons or organizing <b>the bisex speed-dating</b>: one does not often see the "B" standing on its own!<br />
Worth mentioning are also initiatives aimed against the traditional binary thinking (Beyond gender binarism, All the shades of sexuality) that is still often employed also by people critical of heteronormativity (binary thinking about gender by the LGB community to the exclusion of trans* and inter* persons, binary thinking about hetero- and homosexuality to the exclusion of bi-, pan-, asexuality).<br />
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<u>Supporters</u><br />
It's important that the Baltic Pride found support from many political and cultural institutions. Although the Lithuanian Government was not represented in the Saturday March, the Vice-Minister of Justice of the Republic of Lithuania Julius Pagojus spoke at the <a href="http://terrabaltica.blogspot.de/2016/06/baltic-pride-2016-conference.html">Baltic Pride conference</a> on Friday, and the Mayor of Vilnius Remigijus Šimašius <a href="http://www.pinknews.co.uk/2016/06/17/mayor-of-lithuanias-capital-city-offers-his-support-to-previously-banned-baltic-pride/">published a video</a> in which he welcomes the Pride participants in Vilnius. Some representatives of the Lithuanian Parliament and Vilnius City Council participated in both the conference and the parade.<br />
Baltic Pride was supported by numerous embassies located in Vilnius: Austria, Canada, Finland, France, Germany, Iceland, Israel, Italy, the Netherlands, the UK and the USA.<br />
Other supporters: Human Rights, Amnesty International, the Harvey Milk Foundation, EuroPride Madrid 2017. The full list can be found <a href="http://www.lgl.lt/en/?page_id=11970">here</a>.<br />
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<u>Baltic Pride March</u><br />
The march started off at Lukiški Square at 1 PM and reached the Bernardine Garden around 3 PM, passing through the most popular and touristy places in Vilnius (Gedimino Prospektas, the Cathedral). It was a happy, colourful, vibrant march! There were a few protesters who, dark and moody, provided an amazing contrast to the lively (and lovely) crowd.<br />
There were some police here and there but their assistance was unnecessary. The most violent thing I saw was a man showing the crowd the middle finger. The crowd sent him kisses back!<br />
Spectators and passers-by were not divided from the march and could join it spontaneously - many of them did.<br />
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Some photos:<br />
<a href="https://www.facebook.com/media/set/?set=a.10154253224150489.1073741837.807245488&type=1&l=f94aca55d9">https://www.facebook.com/media/set/?set=a.10154253224150489.1073741837.807245488&type=1&l=f94aca55d9</a><br />
<br />
Photos shared by the European Greens:<br />
<a href="https://www.facebook.com/EuropeanGreens/photos/?tab=album&album_id=1237343119612107">https://www.facebook.com/EuropeanGreens/photos/?tab=album&album_id=1237343119612107</a><br />
<br />
Photos shared by the organizers - LGL:<br />
<a href="https://www.facebook.com/lgl.lt/photos/?tab=album&album_id=10154298176669650">https://www.facebook.com/lgl.lt/photos/?tab=album&album_id=10154298176669650</a><br />
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-58269317657365751012016-06-19T15:41:00.001+02:002016-06-19T16:11:59.411+02:00Baltic Pride 2016 Conference<div style="text-align: justify;">
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On Friday, June 17th 2016 I took part in the Baltic Pride Conference in the Tolerance Center in Vilnius, Lithuania. The conference's theme was “Legal Recognition of Same-Sex Relationships: Emerging International Consensus and Local Opportunities”.<br />
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The one-day conference program was very intense - next to welcome addresses and keynote speeches by politicians and activists, it offered sessions on global, European, Lithuanian and Baltic-regional levels of considering and working for human rights (1st, 2nd, 3rd and 4th session, respectively). We heard the following speakers:<br />
<br />
Welcome addresses:<br />
Julius Pagojus – Vice-Minister of Justice of the Republic of Lithuania<br />
Jutta Schmitz – Ambassador of Germany to Lithuania<br />
Vladimir Simonko – Executive Director of the National LGBT* Rights Organization LGL<br />
Bert van der Lingen - Ambassador of the Kingdom of the Netherlands to Lithuania<br />
Kajsa Ollongren – Deputy Mayor of City of Amsterdam<br />
Nils Muižnieks – Council of Europe’s Commissioner for Human Rights (video)<br />
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Keynote speeches:<br />
Stuart Milk – President of the Harvey Milk Foundation<br />
Ulrike Lunacek – Vice-President of the European Parliament and Co-Chair of the EP’s LGBTI Intergroup<br />
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1st session:<br />
Moderation: Tomas Vytautas Raskevičius – Policy Coordinator (Human Rights) of the National LGBT* Rights Organization LGL Lithuania<br />
Tanuja Munnoo – Provincial Manager of the South African Human Rights Commission<br />
Ashley Fowler – Program Coordinator for HRC Global at Human Rights Campaign, USA<br />
Helen Kennedy – Executive Director of the EGALE Canada Human Rights Trust<br />
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2nd session:<br />
Moderation: Alexander Schuster – Lecturer in Law at the University of Trente, Italy<br />
Erwann Binet – Member of the French National Assembly<br />
Monica Cirinna – Member of the Italian Senate<br />
Robert Wintemute – Professor of Human Rights Law at the King’s College London<br />
<br />
3rd session:<br />
Moderation: Natalija Bitiukova – Deputy Director of the Human Rights Monitoring Institute (Lithuania)<br />
Danutė Jočienė – Judge of the Constitutional Court in Lithuania<br />
Vytautas Mizaras – Professor of Law at Vilnius University, Attorney at law<br />
Dalia Kuodytė – Member of the Lithuanian Parliament<br />
Marija Aušrinė Pavilionienė – Member of the Lithuanian Parliament<br />
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4th session:<br />
Moderation: Birutė Sabatauskaitė – Director of the Lithuanian Center for Human Rights<br />
Imre Sooäär – Member of the Estonian Parliament<br />
Ilze Vinkele – Member of the Latvian Parliament<br />
Aušrinė Armonaitė – Member of the Vilnius City Council<br />
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Worth emphasising is the participation of a representative of the Lithuanian government, especially when considering Lithuania being the worst country in the EU when it comes to legal protection of LGBT* rights. Also, the Mayor of Vilnius, Remigijus Šimašius wrote an open letter to the participants of the March on Saturday, June 18th.<br />
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Some photos from the event:<br />
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welcome addresses:</div>
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Ulrike Lunacek speaking right after the touching and intense talk by Stuart Milk (sitting) dedicated to the victims of the Orlando shooting</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7uSKiiYuAhDtvBpYYRkr10aL_mandsF6-3k8uvZMPvp1KSS4WgsAscKW08DRLBzdxysgjIsxnYzDZW_-WyKnTqo3Bn_pBwymxd4JbqyRYp3nvjHdJuFppgp9D9XgIxZ2e_9zlC4cqjLI/s1600/13487905_1726056340997604_473554924_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7uSKiiYuAhDtvBpYYRkr10aL_mandsF6-3k8uvZMPvp1KSS4WgsAscKW08DRLBzdxysgjIsxnYzDZW_-WyKnTqo3Bn_pBwymxd4JbqyRYp3nvjHdJuFppgp9D9XgIxZ2e_9zlC4cqjLI/s200/13487905_1726056340997604_473554924_n.jpg" width="150" /></a> the organiser, V. Simonko</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3UwW1qEGW2DSCS4PN42NIDYycBtefLn1zu-S6bHdyZPRTmBLnEC-rjgRvtD9nPYJNmF39JgAKEjkJsrLvwB8HlmZ2GHDmDiJ1-e2fyoxF9os4Zk5cybd2l8XxDRudWzWDx-Iu8wnKEng/s1600/13479627_1726055684331003_714743690_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3UwW1qEGW2DSCS4PN42NIDYycBtefLn1zu-S6bHdyZPRTmBLnEC-rjgRvtD9nPYJNmF39JgAKEjkJsrLvwB8HlmZ2GHDmDiJ1-e2fyoxF9os4Zk5cybd2l8XxDRudWzWDx-Iu8wnKEng/s200/13479627_1726055684331003_714743690_n.jpg" width="200" /></a>a representative of Lithuanian politics<br />
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-36177019292985756972016-06-13T08:36:00.002+02:002016-06-13T12:39:52.768+02:00New MA Programme in Endangered Languages and Language Documentation<div style="text-align: justify;">
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ELLDO - Endangered Languages and Language Documentation MA Programme <span style="background-color: white;"><span style="text-decoration: underline;">in English</span> </span>at the Adam Mickiewicz University in Poznań, Poland!<br />
<br />
This can be your ELLDOrado!<br />
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Website of the new Programme: <a href="http://elldo.amu.edu.pl/">link</a><br />
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Programme Overview: <a href="http://elld.home.amu.edu.pl/wp-content/uploads/2016/02/ELLD_description.pdf">link</a><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMWXVwoVrd3AdNyXXX_JSUOrZiFdGW_-oIX1aY62fbjrCGHc5SHOzwqIrGuvAlFJM6x4JZ7bjcKF8Ngckpj_9brrgFwP2qR0o5dTKtYDcymWr9T-GFv0iCgJoMCMdy_ugRY6uP-xrAnZg/s1600/PDFtoJPG.me-1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMWXVwoVrd3AdNyXXX_JSUOrZiFdGW_-oIX1aY62fbjrCGHc5SHOzwqIrGuvAlFJM6x4JZ7bjcKF8Ngckpj_9brrgFwP2qR0o5dTKtYDcymWr9T-GFv0iCgJoMCMdy_ugRY6uP-xrAnZg/s400/PDFtoJPG.me-1.jpg" width="282" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-71546407278949850922016-06-05T20:05:00.003+02:002016-06-05T20:14:17.634+02:00Poco is on<div style="text-align: justify;">
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The new website of Postcolonial Studies at the University of Bremen, of which I am a member, has just gone online:<br />
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Nowa strona Studiów Postkolonialnych na Uniwersytecie w Bremie - jednostki, w której pracuję - właśnie pojawiła się w Internecie:<br />
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Jaunā Brēmenes universitātes Postkoloniālo Studiju (vienības, kur strādāju) mājaslapa ir jau internetā:<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-52829211575127173402016-05-19T16:35:00.000+02:002017-11-17T16:37:35.217+01:00Workshop at the CORACI Festival Lüneburg<div style="text-align: justify;">
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During the second edition of the anti-racism festival organized by students in Lüneburg, I will offer a workshop on Gender from a postcolonial perspective. All welcome!<br />
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-66094236231949305812016-03-08T22:07:00.001+01:002018-07-19T18:03:39.718+02:00Tęcza nad BałtykiemDziś wrzucam mój artykuł "Tęcza nad Bałtykiem" opublikowany w dwumiesięczniku Replika nr. 50 (2014). Tekst dotyczy sytuacji osób LGBT w krajach bałtyckich - Litwie, Łotwie i Estonii.<br />
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Miłego czytania!<br />
<br />
<a href="https://www.cee-ities.uni-bremen.de/Replika%2050.pdf">Link do artykułu</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-35419528108987168942015-12-08T10:13:00.002+01:002016-03-08T22:03:35.038+01:00New position at the University of Bremen<div style="text-align: justify;">
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On December 1st I started a new postdoctoral fellowship at the Faculty of Linguistics and Literary Studies (<a href="http://www.fb10.uni-bremen.de/fachbereich.aspx">FB10</a>) at the University of Bremen, financed by the University's Central Research Development Fund.<br />
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I will work on the project entitled "Constructing femininity, masculinity and sexual identity in German, Latvian and Polish social media discourses". I am going to be a member of the Postcolonial Language Studies team led by prof. Eeva Sippola and the Institute for postcolonial and transcultural studies (<a href="http://www.fb10.uni-bremen.de/inputs/default.aspx">INPUTS</a>).<br />
<br />
Here's a link to the website of the Third Bremen Conference on Language and Literature in Colonial and Postcolonial Contexts held by my new institution on March 15th-18th in Bremen: <a href="http://www.bcll.uni-bremen.de/">BCLL#3</a><br />
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Website of the project: <a href="http://www.cee-ities.uni-bremen.de">CEE-ities*</a>.<br />
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<br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-81177864942417205722015-08-27T13:01:00.003+02:002015-08-27T13:01:49.007+02:00Poland's Linguistic Heritage / Dziedzictwo językowe Rzeczypospolitej<div style="text-align: justify;">
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A team at the Adam Mickiewicz University in Poznań, Poland is running the project documenting Poland's linguistic heritage (Documentation Database for Endangered Languages). It offers a website of the documentation database of endangered language varieties
spoken on the territory of Poland and developed in - synchronic or
diachronic - language contact(s) with Polish (excluding the dialects of
the Polish language itself). The focus of this inventory is on a
wide range of non-Polish languages and their non-standard varieties
illustrating the richness and diversity of Poland's language landscape
and the variety of its language contacts.<br />
<br />
At present, the following languages are included:<br />
- Latgalian<br />
- Polish Yiddish<br />
- Wilamowicean / Wymysorys<br />
- Hałcnovian as the remnant of the Bielitz-Bialaer Sprachinsel.<br />
<br />
The choice, range and content of the project's web portal are dynamic and, as such, will likely be enriched and expanded over time.<br />
<br />
The website can be accessed <a href="http://inne-jezyki.amu.edu.pl/Frontend/">here</a>. <br />
<br />
<br />
Na Uniwersytecie im. Adama Mickiewicza w Poznaniu realizowany jest projekt dokumentacji zagrożonych języków (Dziedzictwo językowe Rzeczypospolitej).<br />
Baza dokumentacji zagrożonych języków zawiera informacje i materiały
dotyczące zagrożonych odmian językowych stanowiących językowe
dziedzictwo Rzeczypospolitej w ujęciu diachronicznym i synchronicznym,
(z wyjątkiem gwar i dialektów samej polszczyzny), świadczących o
bogactwie językowym Polski i różnorodności jej językowych kontaktów.<br />
<br />
Do pierwszych analiz bardziej szczegółowych i do uruchomienia bazy danych dokumentacyjnych zostały wybrane następujące języki:<br />
- język łatgalski<br />
- polski jidysz<br />
- wilamowski z Wilamowic<br />
- hałcnowski jako ginącą pozostałość bielsko-bialskiej enklawy językowej.<br />
<br />
Repertuar, wymiar i zawartość portalu mają charakter
dynamiczny i z pewnością w przyszłości będzie ulegał on uzupełnianiu i
rozszerzaniu.<br />
<br />
<a href="http://inne-jezyki.amu.edu.pl/Frontend/">Link do portalu</a> <br />
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-52321072628166741682015-08-26T10:41:00.001+02:002018-07-19T18:05:24.655+02:00Tęczowa Ryga. Czy Łotwa się zmienia?Polecam artykuł Tomasza Otockiego o Europride w Rydze, opublikowany w Przeglądzie Bałtyckim:<br />
<br />
<a href="http://przegladbaltycki.pl/1361,teczowa-ryga-czy-lotwa-sie-zmienia.html">Europride pokazuje jak bardzo Łotwa zmieniła się przez ostatnich 10 lat. W 2005 roku 50 maszerujących Łotyszy zostało obrzuconych przez kilkutysięczny tłum kontrdemonstrantów. W tym roku te proporcje się odwróciły.</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-19809259868842099452014-05-23T16:21:00.002+02:002018-07-19T18:08:42.758+02:00Mans raksts portālā Skapis.eu2014. gada 22. aprīlī LGBT jauniešu portālā "Skapis" tika publicēts mans raksts "Gendera ideoloģija Polijā?". <br />
<br />
Kā raksta paši "skapieši",
Projekts “Skapis” ir svaigs un līdz šim nebijis koncepts Latvijā, kas paredzēts LGBT jauniešiem, viņu draugiem, ģimenēm, kā arī skolotājiem un sociālajiem darbiniekiem un, protams, arī citiem interesentiem. Projekts palaists internetā 2011. gada sākumā.
Projekta mērķis ir jauniešu izglītošana par lesbiešu, geju, biseksuālu cilvēku un transpersonu jautājumiem, sniedzot vienkāršas un skaidras atbildes uz šķietami sarežģītiem jautājumiem.
Informācijas pasniegšanas veids sākotnēji var šķist pārāk vienkāršots vai pat bērnišķīgs, taču jāatceras, ka mūsu mērķis ir skaidrot jautājumus, kas daudziem liekas pārāk sarežģīti, intīmi un pat noslēpumā tīti.<br />
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Nosaukums SKAPIS nav izvēlēts nejauši. SKAPIS ir tā vieta, kur cilvēki bērnībā slēpjas, vēlāk dzīvē daudziem tā ir vieta, kur tiek slēpta seksuālā orientācija, tādēļ arī pastāv teiciens “iznākt no skapja” jeb vairs neslēpt savu seksuālo orientāciju.
LGBT un seksualitātes jautājumi nav saistīti tikai un vienīgi ar seksu, tie ir arī personas būtības jautājumi, personības iezīmes, ko nav iespējams slēpt vai mainīt.
Mēs vēlamies radīt drošu un visiem pieejamu informācijas avotu, kas, pēc visu interesējošo jautājumu noskaidrošanas, iespējams, palīdzēs “iznākt no skapja” un būt brīviem.
Projektu vada LGBT un viņu draugu apvienība “Mozaīka”. Šī projekta ietvaros ir izveidota jauniešu grupa “Skapis”, kurā piedalīties ikviens, kā arī atbalsta grupa un individuālās konsultācijas, kur LGBT jauniešiem iespējams saņemt kvalificētu palīdzību.<br />
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Īpaši iesaku iepazīties ar e-žurnālu Skapis (<a href="http://skapis.eu/jauniesi/zurnals/">http://skapis.eu/jauniesi/zurnals/</a>). Publicēti jau 8 numuri.
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-54250955507919267032014-05-21T12:22:00.002+02:002014-05-21T12:25:04.140+02:00Audycja w Dwójce<div style="text-align: justify;">
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<span style="font-family: Georgia;">Dnia 7. listopada 2010 r.
o godz. 16:00 w programie drugim Polskiego Radia odbyła się audycja o
Łotwie, jej kulturze i muzyce w ramach cyklu "Słuchaj Świata".</span></div>
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<span class="Apple-style-span" style="font-family: Georgia;">W
rozmowie poruszyliśmy wiele ciekawych tematów, m.in. sytuacja etniczna i
językowa na Łotwie, tożsamość narodowa Łotyszy, znaczenie, jakie dla
Łotyszy ma kontakt z naturą, łotewska kultura śpiewania, najciekawsze
miejsca i rzeczy do zrobienia na Łotwie, omówiliśmy również parę
stereotypów o Łotyszach i zdradziliśmy, jakie jest najlepsze łotewskie
piwo i jaką potrawę można zjeść jedynie tam.</span><br />
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<span class="Apple-style-span" style="font-family: Georgia;">Zdaję sobie sprawę, że od emisji programu minęły już prawie cztery lata, jednak większość omawianych w nim tematów wciąż jest aktualna, a muzyka nigdy się nie starzeje :) </span></div>
<span style="font-family: Georgia;">Zapraszam więc do wysłuchania programu:</span><br />
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<a href="https://www.youtube.com/watch?v=hlrn_agVSsY"><span style="font-family: Georgia;">https://www.youtube.com/watch?v=hlrn_agVSsY </span></a><br /><br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-4302743562243900312014-04-23T11:56:00.002+02:002014-04-23T11:58:56.140+02:00Latviešu pretestības diskurss<div style="text-align: justify;">
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Mana <a href="http://terrabaltica.blogspot.de/p/the-project-concept.html">projekta</a> "Attitudes towards confessional and sexual minorities in the changing Latvian, Lithuanian and Polish media discourse" ietvaros es esmu pievērsusies arī tā saucamajam pretestības diskursam (<i>discourse of dissent</i>). Pretestības diskurss ir tas, ko rada minoritātes pašas par sevi, par savām problēmām, reaģējot uz vairākuma diskursu. </span><br />
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<span style="font-family: Book Antiqua,"Times New Roman",serif;">Lai īstenotu šo projekta daļu, esmu savākusi latviešu geju un lesbiešu diskursa piemērus internetā. Tie ir blogi, LGBT organizāciju mājas lapas un video (promocijas) filmas. Diemžēļ šis saraksts nav tik garš, kā līdzīgu blogu, mājas lapu un filmu poļu valodā <a href="http://terrabaltica.blogspot.de/2014/04/polski-dyskurs-sprzeciwu-lgbt.html">saraksts</a>. Vairākos blogos sen nav bijuši jauni ieraksti vai to ir ļoti maz. Tomēr uzskatu, ka ir vērts tos pētīt. Aicinu apskatīt šos interesantos materiālus!</span><br />
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<u>Blogi:</u><br />
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BLV1. <i style="mso-bidi-font-style: normal;">Ar prieku pa(r) dzīvi</i>. <a href="http://klab.lv/users/puisis/">http://klab.lv/users/puisis/</a></div>
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BLV2. <i style="mso-bidi-font-style: normal;">Baltais Bērns</i>. <a href="http://baltaisberns.blogspot.de/">http://baltaisberns.blogspot.de/</a></div>
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BLV3. <i style="mso-bidi-font-style: normal;">Cilvēks no skapja</i>. <a href="http://skapjcilveks.blogspot.de/">http://skapjcilveks.blogspot.de/</a></div>
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BLV4. <i style="mso-bidi-font-style: normal;">G*blogs</i>. <a href="http://neatkarigais.net/">http://neatkarigais.net/</a></div>
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BLV5. <i style="mso-bidi-font-style: normal;">Geju vēstis. Jankas dienasgrāmta, LGBT ziņas, homoseksualitātes
propaganda</i>.<a href="http://veestis.wordpress.com/"> http://veestis.wordpress.com/</a></div>
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BLV6. <i style="mso-bidi-font-style: normal;">Kāda puiša ieraxtu žurnāls, kas paslēpts zem matrača.</i> <br />
<a href="http://zemmatraca.blogspot.de/">http://zemmatraca.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV7. <i style="mso-bidi-font-style: normal;">Kāda puiša noslēpumu antresols</i>. <a href="http://antresols.com/">http://antresols.com/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV8. <i style="mso-bidi-font-style: normal;">Kārlis Streips: pārdomas par dzīvi</i>.
<a href="http://karlisstreips.blogspot.de/">http://karlisstreips.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV9. <i style="mso-bidi-font-style: normal;">Melleņu naktis</i>. <a href="http://mellenunaktis.wordpress.com/">http://mellenunaktis.wordpress.com/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV10. <i style="mso-bidi-font-style: normal;">Mozaīka</i>. <a href="http://mozaikasvalde.blogspot.de/">http://mozaikasvalde.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV11. <i style="mso-bidi-font-style: normal;">Par cilv</i><i style="mso-bidi-font-style: normal;"><span lang="LV" style="mso-ansi-language: LV;">ēku ar lāstu</span></i><span lang="LV" style="mso-ansi-language: LV;">. <a href="http://klab.lv/users/exiled/">http://klab.lv/users/exiled/</a></span></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV12. <i style="mso-bidi-font-style: normal;">Putekļiem noklātā dvēseles iela</i>.
<a href="http://naktsizkliedzklusumu.blogspot.de/"><br />http://naktsizkliedzklusumu.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV13. <i style="mso-bidi-font-style: normal;">Rendijas blogs</i>. <a href="http://homosexuality.wordpress.com/">http://homosexuality.wordpress.com/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV14. <i style="mso-bidi-font-style: normal;">Skaļi nepateiktais</i>. <a href="http://mareksnroses.blogspot.de/">http://mareksnroses.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV15. <i style="mso-bidi-font-style: normal;">Skatiens atslēgas caurumā.</i> <a href="http://ziemciete.blogspot.de/">http://ziemciete.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV16. <i style="mso-bidi-font-style: normal;">Smilinglatvian</i><i style="mso-bidi-font-style: normal;"><span lang="PL" style="mso-ansi-language: PL;">’s blog. Mana virtu</span></i><i style="mso-bidi-font-style: normal;"><span lang="LV" style="mso-ansi-language: LV;">ālā piezīmju grāmatiņa</span></i><span lang="LV" style="mso-ansi-language: LV;">. <br /><a href="http://smilinglatvian.wordpress.com/">http://smilinglatvian.wordpress.com/</a></span></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
<span lang="LV" style="mso-ansi-language: LV;">BLV17. <i style="mso-bidi-font-style: normal;">Subalterns</i>. <a href="http://subalterns.wordpress.com/">http://subalterns.wordpress.com/</a></span></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV18. <i style="mso-bidi-font-style: normal;">Un skrien VējaSkrējējs gar likteņa jūras malu</i>... <a href="http://vejaskrejejs.blogspot.de/"><br />http://vejaskrejejs.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BLV19. <i style="mso-bidi-font-style: normal;">Vecais vilks</i>. <a href="http://vecaisvilks.blogspot.de/">http://vecaisvilks.blogspot.de/</a></div>
<br />
<span style="font-family: Arial,Helvetica,sans-serif;"><u>Mājas lapas: </u>
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WLV1. <i style="mso-bidi-font-style: normal;">Gay.lv</i>. <a href="http://www.gay.lv/zinas/">http://www.gay.lv/zinas/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WLV2. <i style="mso-bidi-font-style: normal;">Marta Resursu centrs sieviet</i><i style="mso-bidi-font-style: normal;"><span lang="LV" style="mso-ansi-language: LV;">ēm</span></i><span lang="LV" style="mso-ansi-language: LV;">. <a href="http://marta.lv/">http://marta.lv/</a></span></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
<span lang="LV" style="mso-ansi-language: LV;">WLV3. <i style="mso-bidi-font-style: normal;">Mozaīka</i>. <a href="http://www.mozaika.lv/lv/jaunumi/">http://www.mozaika.lv/lv/jaunumi/</a></span></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
<span lang="LV" style="mso-ansi-language: LV;">WLV4. <i style="mso-bidi-font-style: normal;">Skapis</i>.
<a href="http://www.skapis.eu/">http://www.skapis.eu/</a></span></div>
<span style="font-family: Book Antiqua,"Times New Roman",serif;"> </span>
<br />
<u>Filmas:</u><br />
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Uzdo<span lang="LV" style="mso-ansi-language: LV;">šu tev pāris
jautājumus...</span></div>
<div class="MsoNormal">
<a href="https://www.youtube.com/watch?v=H1aq6cLLYY4"><span lang="LV" style="mso-ansi-language: LV;">https://www.youtube.com/watch?v=H1aq6cLLYY4</span></a></div>
<div class="MsoNormal">
<span lang="LV" style="mso-ansi-language: LV;">Kas tev nāk
prātā, kad saku...</span></div>
<div class="MsoNormal">
<a href="https://www.youtube.com/watch?v=zcv8eCdn_MY"><span lang="LV" style="mso-ansi-language: LV;">https://www.youtube.com/watch?v=zcv8eCdn_MY</span></a></div>
<div class="MsoNormal">
Homo@lv</div>
<div class="MsoNormal">
<a href="http://vimeo.com/36701659">http://vimeo.com/36701659</a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-31416953976891253162014-04-22T21:12:00.001+02:002014-04-22T21:17:32.949+02:00Polski dyskurs sprzeciwu<div style="text-align: justify;">
<span style="font-family: Book Antiqua,"Times New Roman",serif;">
Do kolejnego badania w ramach mojego <a href="http://terrabaltica.blogspot.de/p/the-project-concept.html">projektu</a> "Attitudes towards confessional and sexual minorities in the changing Latvian, Lithuanian and Polish media discourse", które skoncentruje się na dyskursie mniejszości o nich samych - czyli tzw. dyskursie sprzeciwu (<i>discourse of dissent</i>) - przygotowałam listę blogów, stron internetowych oraz filmów video (głównie przygotowanych dla rozmaitych kampanii społecznych). Są to strony prowadzone przez gejów i lesbijki, osoby transseksualne/transpłciowe, feministki i feministów, ale nie tylko. Listę publikuję poniżej. Oprócz tego, że stanowią bogate źródła materiałów do mojej pracy, zasoby te są również niezwykle ciekawe i pouczające. Polecam się z nimi zapoznać.</span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;"><br /></span>
<span style="font-family: Arial,Helvetica,sans-serif; font-size: large;"><u>Blogi:</u></span><br />
<br />
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
<span style="font-family: Book Antiqua,"Times New Roman",serif;">
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-</style></span>BPL1. <i style="mso-bidi-font-style: normal;">Aaaaaa właśnie że równość!</i> <a href="http://katarzynaformela.blox.pl/html">http://katarzynaformela.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: left;">
BPL2. <i style="mso-bidi-font-style: normal;">Abiekt – Obcy penetruje (nie tylko) Internet.</i> <a href="http://web.archive.org/web/20120717232823/http://abiekt.blogspot.com/">http://web.archive.org/web/20120717232823/http://abiekt.blogspot.com/</a>
(archived blog)</div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL3. <i style="mso-bidi-font-style: normal;">Blog Stowarzyszenia Miłość nie wyklucza</i>. <br />
<a href="http://miloscniewyklucza.blogspot.de/">http://miloscniewyklucza.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL4. <i style="mso-bidi-font-style: normal;">cHyłKiem i dUszKiem. Codzienne sprawy i obawy – pisze Yga Kostrzewa</i>.
<br />
<a href="http://chylkiem-i-duszkiem.blog.onet.pl/">http://chylkiem-i-duszkiem.blog.onet.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL5. <i style="mso-bidi-font-style: normal;">Czarownica Zła</i>. <a href="http://czarownicazla.blox.pl/">http://czarownicazla.blox.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL6. <i style="mso-bidi-font-style: normal;">Dopiski wkurwionego pedała</i>. <a href="http://dopiskipedala.blox.pl/html">http://dopiskipedala.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL7. <i style="mso-bidi-font-style: normal;">Dynarski.pl</i>. <a href="http://dynarski.pl/">http://dynarski.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL8. <i style="mso-bidi-font-style: normal;">Feministyczno-genderowo-queerowa mozaika myślowa</i>. <br />
<a href="http://gender.blox.pl/html">http://gender.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL9. <i style="mso-bidi-font-style: normal;">Gierki w mówionego.</i> <a href="http://gierkiwmowionego.blogspot.de/">http://gierkiwmowionego.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL10. <i style="mso-bidi-font-style: normal;">Głos Rydzyka</i>. <a href="http://glosrydzyka.blox.pl/html">http://glosrydzyka.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL11. <i style="mso-bidi-font-style: normal;">Hardcore dla myślących</i>. <a href="http://hardkor.wordpress.com/">http://hardkor.wordpress.com/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL12. <i style="mso-bidi-font-style: normal;">Hyakinthos 1978</i>. <a href="http://hyakinthos1978.blogspot.de/">http://hyakinthos1978.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL13. <i style="mso-bidi-font-style: normal;">Hodowla idei</i>. <a href="http://hodowlaidei.blogspot.de/">http://hodowlaidei.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL14. <i style="mso-bidi-font-style: normal;">Jednak nie lesbijka</i>. <a href="http://nielesbijka.blox.pl/html">http://nielesbijka.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL15. <i style="mso-bidi-font-style: normal;">Les-rodzina blog</i>. <a href="http://les-rodzina.blog.pl/">http://les-rodzina.blog.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL16. <i style="mso-bidi-font-style: normal;">Lipshit</i>. <a href="http://lipshitblog.blogspot.de/">http://lipshitblog.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL17. <i style="mso-bidi-font-style: normal;">Miłość po 30</i>. <a href="http://www.miloscpo30.net/">http://www.miloscpo30.net/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL18. <i style="mso-bidi-font-style: normal;">Mr. Dobel</i>. <a href="http://mrdobel.blog.onet.pl/">http://mrdobel.blog.onet.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL19. <i style="mso-bidi-font-style: normal;">Nemst powrót</i>. <a href="http://nemst.blogspot.de/">http://nemst.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL20. <i style="mso-bidi-font-style: normal;">Queerpop</i>. <a href="http://queerpop.blogspot.de/">http://queerpop.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL21. <i style="mso-bidi-font-style: normal;">Scenki</i>. <a href="http://scenki.blogspot.de/">http://scenki.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL22. <i style="mso-bidi-font-style: normal;">Szprotest</i>. <a href="http://szprotestuje.wordpress.com/">http://szprotestuje.wordpress.com/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL23. <i style="mso-bidi-font-style: normal;">This is my truth. Tell me yours.</i> <a href="http://gothmucha.blox.pl/html">http://gothmucha.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL24. <i style="mso-bidi-font-style: normal;">Tramwaj zwany podglądaniem</i>. <a href="http://wtramwaju.blox.pl/">http://wtramwaju.blox.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL25. <i style="mso-bidi-font-style: normal;">Trans-optymista. Marcin Rzeczkowski o transpłciowości</i>.<br />
<a href="http://transoptymista.pl/">http://transoptymista.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL26. <i style="mso-bidi-font-style: normal;">Trzyczęściowy garnitur</i>. <a href="http://trzyczesciowygarnitur.blogspot.de/">http://trzyczesciowygarnitur.blogspot.de/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL27. <i style="mso-bidi-font-style: normal;">Widziane z okna na strychu</i>. <a href="http://zoknanastrychu.blox.pl/html">http://zoknanastrychu.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL28. <i style="mso-bidi-font-style: normal;">Wyjdź z szafy razem z nami</i>. <a href="http://comingout.blox.pl/html">http://comingout.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL29. <i style="mso-bidi-font-style: normal;">Z życia heteroseksualistów</i>. <a href="http://heteroseksualisci.blox.pl/html">http://heteroseksualisci.blox.pl/html</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
BPL30. <i style="mso-bidi-font-style: normal;">Żona, ja i reszta świata</i>. <a href="http://dwiepanie.blox.pl/html">http://dwiepanie.blox.pl/html</a></div>
<span style="font-family: Book Antiqua,"Times New Roman",serif;"> </span>
</div>
<u>Strony internetowe:</u><br />
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WPL1. <i style="mso-bidi-font-style: normal;">Akceptacja. Stowarzyszenie Rodzin i Przyjaciół Osób Homoseksualnych,
Biseksualnych i Transpłciowych</i>. <a href="http://akceptacja.cyberon.com.pl/">http://akceptacja.cyberon.com.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL2. <i style="mso-bidi-font-style: normal;">Feminoteka</i>. <a href="http://www.feminoteka.pl/news.php">http://www.feminoteka.pl/news.php</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL3. <i style="mso-bidi-font-style: normal;">Gaymateo</i>. <a href="http://gaymateo.pl/news.php">http://gaymateo.pl/news.php</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL4. <i style="mso-bidi-font-style: normal;">Gejowo</i>. <a href="http://gejowo.pl/">http://gejowo.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL5. <i style="mso-bidi-font-style: normal;">Grupa inicjatywna ds. związków partnerskich</i>. <a href="http://www.zwiazkipartnerskie.info/">http://www.zwiazkipartnerskie.info/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL6. <i style="mso-bidi-font-style: normal;">Homiki</i>. <a href="http://homiki.pl/">http://homiki.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL7. <i style="mso-bidi-font-style: normal;">Kampania Przeciw Homofobii</i>. <a href="http://www.kph.org.pl/">http://www.kph.org.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL8. <i style="mso-bidi-font-style: normal;">Kobiety kobietom</i>. <a href="http://kobiety-kobietom.com/">http://kobiety-kobietom.com/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL9. <i style="mso-bidi-font-style: normal;">Lambda Warszawa</i>. <a href="http://www.lambdawarszawa.org/">http://www.lambdawarszawa.org/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL10. <i style="mso-bidi-font-style: normal;">Replika</i>. <a href="http://replika-online.pl/">http://replika-online.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL11. <i style="mso-bidi-font-style: normal;">RuchLGBT</i>. <a href="http://ruchlgbt.pl/">http://ruchlgbt.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL12. <i style="mso-bidi-font-style: normal;">Queer</i>. <a href="http://queer.pl/">http://queer.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL13. <i style="mso-bidi-font-style: normal;">Trans-fuzja. Fundacja na rzecz osób transpłciowych</i>. <a href="http://transfuzja.org/">http://transfuzja.org/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL14. <i style="mso-bidi-font-style: normal;">Wiara i Tęcza. Grupa polskich chrześcijan LGBTQ</i>. <a href="http://www.wiara-tecza.pl/">http://www.wiara-tecza.pl/</a></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
WPL15. <i style="mso-bidi-font-style: normal;">Wychodzimy z ukrycia</i>. <a href="http://www.wychodzimyzukrycia.net/">http://www.wychodzimyzukrycia.net/</a></div>
<br />
<u>Filmy video:</u><br />
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Miłość nie wyklucza</div>
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Miłość nie wyklucza</div>
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Miłość nie wyklucza</div>
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Rodzice odważcie się mówić (KPH)</div>
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Spoko, ja też! (KPH)</div>
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<a href="https://www.youtube.com/watch?v=gV_Nqh8lbps">https://www.youtube.com/watch?v=gV_Nqh8lbps</a></div>
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Motylki w brzuchu (KPH)</div>
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<a href="https://www.youtube.com/watch?v=4lt2ySJ5gys">https://www.youtube.com/watch?v=4lt2ySJ5gys</a></div>
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Pedał to jest część od roweru (KPH)</div>
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<a href="https://www.youtube.com/watch?v=SoZlkY7vCFY">https://www.youtube.com/watch?v=SoZlkY7vCFY</a></div>
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Jesteśmy bliżej (KPH)</div>
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<a href="https://www.youtube.com/watch?v=ICiUdu2x19E">https://www.youtube.com/watch?v=ICiUdu2x19E</a></div>
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Wspieraj swoich znajomych LGBT (KPH)</div>
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<a href="https://www.youtube.com/watch?v=eyxSdwDQAlk">https://www.youtube.com/watch?v=eyxSdwDQAlk</a></div>
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Nie toleruj homofobicznego dręczenia (KPH)</div>
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<a href="https://www.youtube.com/watch?v=b_VrQSf8XiI">https://www.youtube.com/watch?v=b_VrQSf8XiI</a></div>
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Pracujemy, by zmieniać polskie szkoły (KPH)</div>
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<a href="https://www.youtube.com/watch?v=aGWBu5lTLHA">https://www.youtube.com/watch?v=aGWBu5lTLHA</a></div>
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Homofobia szkodzi</div>
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Najbliżsi Obcy</div>
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Bielizna (reklama Grześków)</div>
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<a href="https://www.youtube.com/watch?v=WsOxQqjMfwY">https://www.youtube.com/watch?v=WsOxQqjMfwY</a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-72497256471067705892014-03-25T20:04:00.001+01:002018-07-20T16:45:45.661+02:00New publication<div style="text-align: justify;">
<span style="font-family: "book antiqua" , "times new roman" , serif;">
<span style="font-family: Georgia, "Times New Roman", serif;">My article "Questions in Latvian and Polish parliamentary debates: a comparative study" has just been published in the journal Lingua Posnaniensis, Volume 55 (1). The journal is available in the open-access system Versita. It may be downloaded <a href="http://www.degruyter.com/view/j/linpo.2013.55.issue-1/issue-files/linpo.2013.55.issue-1.xml">here</a>.<br />
<br />
Some information about the journal:<br />
It is an international journal published by the The Poznań Society for the Advancement of the Arts and Sciences and the Institute of Linguistics, Adam Mickiewicz University, Poznań, Poland. Established in 1949, it focuses on general, comparative and historical linguistics; publishes original research articles, review articles and book reviews in four languages: English, German, French and Russian. Lingua Posnaniensis is peer-reviewed.<br />
<br />
The abstract of my article:<br />
This article examines the use and functions of questions in Latvian and Polish parliamentary debates
from the perspective of comparative pragmatics. The research is based on a corpus of 200 utterances
excerpted from transcripts of Latvian and Polish parliaments’ sittings from 2009. It uses the typology of
questions in interaction developed by Illie (1999). The paper suggests that differences in the frequency
and functions of questions reflect different degrees of interactionality of a debate, which is a genre that
combines monologic and dialogic features. On this basis, the discourse of Polish parliamentary debates
is recognized as more interactional than its Latvian counterpart.
</span></span></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-60488218574956297352014-03-07T15:14:00.002+01:002014-03-10T11:19:04.459+01:00Problems with measuring attitudes<div style="text-align: center;">
<span style="background-color: red;">Attitudes towards</span> confessional and sexual minorities in the discourse of the media in Latvia, Lithuania and Poland from a historical perspective </div>
<br />
<div style="text-align: justify;">
<span style="font-family: Book Antiqua,"Times New Roman",serif;">
Why do we need to do discourse analysis in order to retrieve social attitudes towards minorities? Why can we not rely on social surveys, questionnaires, interviews? </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">There are two reasons why <a href="http://terrabaltica.blogspot.de/p/the-project-concept.html">my project</a> does not use these methods: 1) the hypothesis that attitudes are not fixed mental entities, but discursive constructions (see above),
2) problems associated with opinion polling (discussed below). </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Ever since the beginning of the practice of opinion polling, it has been widely criticized: “The history of opinion polling over the past 80 years has constituted a striking attempt to attribute ideas to the public in ways that are discrete and cohesive, descriptive and predictive, illuminating and shaming. The public cannot appeal against misrepresentative claims about its opinions, for opinion polling not only defines such opinions but appears to define the public itself. In short, the public’s scientifically measured presence has come to be regarded as a more legitimate reality than its autonomous attempts to speak for itself. The crowd came to be seen as wholly observable, explicable, and predictable” (Coleman & Ross 2010: 14). </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">“We would argue that polls are always discursively situated, constitutive techniques which do not merely capture preexisting opinion, but <u>conjure it into existence</u>. In other words, what political scientists refer to as “public opinion” is in fact what pollsters decide to poll. A sceptical view of the so-called neutral scientificity of opinion surveys accords with our constructivist conception of the public. (…) The search for public opinion is never neutral; like all social techniques, it is prompted by particular intentions which are often left unstated” (p. 15, emphasis mine). </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">That public opinion is what pollsters decide to poll is a very important point. People are not asked what they think, they are asked what they think about a specific issue, and they may feel forced to answer even if they have not formed an opinion about it, do not care about it, consider it a private matter not to be discussed with strangers, and so on. When a problem is discussed in an opinion poll, it automatically becomes a matter of public debate, even if there are many other problems that people care about more. </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;"> There is also the problem of holding unpopular, discriminatory views. “Even in advanced democratic societies with well-functioning public realms, racial, religious, and other group prejudices belong in a category of opinions that are often kept hidden because their public expression would amount to an open breach of the consensus rejecting such views” (Kovács 2005: 270). Racists, for example, may decide to hide or downplay their views in an opinion poll, especially if they consider it a sort of public, not private discourse. The poll may be distorted by latency. “Scholars concerned with the problem distinguish between two forms of latency. They speak of conscious or factual latency where people have no developed opinions about certain issues, and of communicative or functional latency where participants in the communication hide their real opinions” (p. 270). “According to the theory of “the spiral of silence” people in communication try to judge whether open expression of their views would provoke conflict with uncomfortable psychological consequences. Those who feel they hold a minority opinion in society often tend to avoid to say what they really think” (p. 272). </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Another problem with measuring attitudes is that surveys and questionnaires often force respondents to adjust their opinions to a fixed matrix, e.g. a scale. Consider the Eurobarometer surveys (EC 2008, 2009, 2012), which contained the following question: “Would you be comfortable with having a homosexual (gay, lesbian, bisexual) person in the highest elected political position? (scale 1-10, from very uncomfortable to totally comfortable)”. People’s opinions are usually rather vague and ambiguous, while such scales suggest that they are definite, precise and explicit. Associated with this is the problem that small changes in the formulation of the questions may lead to major differences in the answers (Potter and Wetherell 1987: 40). The Eurobarometer question using another scale (for example a range of answers – “very uncomfortable, uncomfortable, rather uncomfortable, rather comfortable, comfortable, totally comfortable” instead of the 1-10 scale) might paint a significantly different picture of the situation.
In addition, “self-contradictory answers within survey research often are regarded as threats to the reliability of the study rather than as signs of variation in the use of language. In opposition to this, variation and self-contradictory answers are taken for granted in discursive psychology and such variations are seen as signs of the use of several discourses” (Jørgensen & Phillips 2002: 122). </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;"> Although this project regards the majority’s attitudes, problems associated with measuring opinions of the minority may also be mentioned. First of all, it is impossible to measure statistically the proportion of the population that identifies as belonging to religious/sexual minorities, due to their stigmatization by the society (non-heterosexual persons are assumed to constitute 5-10% of the population; Glossary of Terms in Makuchowska (2011: 11). Many of their members lead double lives and their minority identities are invisible. Second, if they do identify publicly and agree to participate in a survey, their answers are, of course, subject to all reservations discussed above. The use of, for example, police records for assessing the extent of discrimination or hate crimes is also problematic. Many authors writing about the social situation of sexual minorities emphasize that most of them (even up to 90%) do not report discrimination or physical/psychological violence against them to the police (e.g. Jugovič, Pikič & Bokan 2007; Makuchowska & Pawlęga eds.) 2012).
</span>
</div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-52690583271374065772013-12-25T17:53:00.002+01:002014-03-04T19:53:11.476+01:00Challenging heteronormativity<div style="text-align: justify;">
<span style="font-family: Book Antiqua,"Times New Roman",serif;">
<b>Key reading</b>: Clarke et al. 2010 </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Clarke, Victoria; Sonia J. Ellis; Elizabeth Peel; Damien W. Riggs 2010. <i>Lesbian Gay Bisexual Trans & Queer Psychology. An Introduction</i>. Cambridge: Cambridge University Press </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Heteronormativity is “a concept developed in queer theory that describes the social privileging of heterosexuality and the assumption that heterosexuality is the only natural and normal sexuality” (Clarke et al. 2010: 261).
This assumption used to be so widespread and commonsensical that it resulted in homosexuality being perceived as a taboo, a pathology, or even criminal behaviour. This means that any “gay-affirmative” approach to psychology, sociology and related disciplines of science had to (and still has to) “prove the normality of homosexuals” (p. 15). In this way, even if they are supposed to be supportive of homosexuals, such approaches actually reinforce heteronormativity. They render heterosexuality as the natural, neutral, normal option with homosexuality occupying the “just as good as” position; the former remains the basis for comparison, the standard that must be followed. Notice how homosexuals have to look and behave like heterosexuals if they want to be considered normal, e.g. by adhering to the standard of being in a monogamous relationship. </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">The use of such categories as LGBT(I/Q) may also be seen as reinforcing heteronormativity, since they label people as a minority, different from the “norm” of heterosexual majority. It must thus be emphasized as often as possible that this project employs them purely as analytical categories. </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Heteronormativity is associated with the dichotomous or binary model of sexuality, i.e. “the division of sexuality into two, and only two, categories: heterosexuality and homosexuality” (p. 259). This model is dangerous because it polarizes the distinction – with homosexuality as the exact “opposite” of the norm of heterosexuality – and ignores the diversity of sexual orientations and behaviours, including bisexuality. The diversity and flexibility of human sexual behaviour has been captured in a 0-6 scale developed by Kinsey (the Kinsey scale, Clarke et al. 2010: 11). Exclusively heterosexual behaviour (0) and exclusively homosexual behaviour (6) are just extreme points on the scale, with equal amounts of heterosexual and homosexual behaviour in the middle (3). </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">It should be emphasized that similarly dangerous is the binary model of sexes (female/male) and genders (feminine/masculine). It seems useful to consider this distinction in terms of a scale too, with feminine women and masculine men at the extreme ends, “the opposing poles of a continuum of human sexual and gender expression” (p. 7). </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">The system of two, and only two, sexes is understood as ideological, “a lens through which we view and interpret the world” (p. 32); “the two-sex model is a relatively new way of understanding sex, which was invented during the eighteenth century alongside the development of modern science. Prior to the emergence of the two-sex model, a one-sex model was dominant, in which women’s bodies were understood as different (and inferior) versions of men’s bodies” (p. 32).
The two-sex model is troubled by the existence of intersex people (“people who are born with ‘sex’ chromosomes, external genitalia and/or an internal reproductive system that are not considered ‘standard’ for either male or female”, p. 32) and trans people. </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Challenging heteronormativity means not only questioning these dichotomies, but also negating the “heterosexual matrix” of sexual desire (coined by Butler): “in western thought, desire for a man is often understood as a feminine desire and desire for a woman as a masculine desire” (p. 30). Within this matrix, a woman’s desire for a woman may only be understood if the desiring woman or the desired woman are somewhat “masculine”; people expect homosexual couples to adhere to the standard (play the parts) of “one woman and one man” in a relationship. </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Heteronormativity accounts also for at least a part of the existing negative attitudes towards LGBT parenting: “lesbians are often viewed as too masculine, and gay men as too feminine, to be good parents or gender ‘role models’” (p. 198). Clarke et al. devote pages 199-207 to research on gay/lesbian parenting which proves that children raised in homosexual-headed families do not differ in terms of psychological development from children raised in heterosexual-headed families; however, they also postulate “moving away from a ‘proving otherwise’ agenda” (p. 207), i.e. from the “just as good as” approach. They claim that comparative research is defensive (accepts heterosexual parenting as the gold standard), treats difference as problematic and reinforces problematic social norms. It measures the extent to which children conform to culturally normative definitions of gender identities and gender roles: “evidence of cross-gender identification or unconventional gender behaviour is interpreted as a ‘bad outcome’ (…) rather than as <u>a positive sign of breaking down gender stereotypes and experiencing gender in new and liberating ways</u> (p. 208, emphasis mine). </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Heteronormativity assumes that heterosexuality is natural, normal, and does not require explanation, while homosexuality is a developmental anomaly which demands explanation (p. 28).
Homosexuality is still sometimes considered an illness, a disease. The American Psychiatric Association included homosexuality in the list of mental disorders (The Diagnostic and Statistical Manual of Mental Disorders, DSM) in 1952, and removed it again in 1973. The APA then urged “all mental health professionals to take the lead in removing the stigma of mental illness” associated with homosexuality (p. 13). However, the fact that homosexuality was on the list for 21 years (even if the association has existed since 1844, under present name since 1921) still serves as a strong argument in homophobic discourse.
Nedbálková argues that the discursive change from “homosexual identities” to “gay and lesbian identities” reflects the shift away from “medical categorization, deviance and stigma” associated with medical, institutional discourse on homosexuality (2007: 78). </span><br />
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Heteronormativity assumes that heterosexuality is the norm and anything else – a deviation. Homosexuality is regarded as a “choice”, homosexual people are expected to “change back”, but heterosexuality is not subject to choice – it is a given. By applying to heterosexuality the assumptions typically reserved for homosexuality, anti-homophobic or resistance discourses reveal such double standards, lack of understanding and discrimination faced by LGBT people. For example, Clarke et al. (2010) suggest the following questions for discussion and classroom exercises: </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;"> “Why are people heterosexual? Do people choose to the heterosexual? Is it a product of socialisation and early childhood experiences? Are people born heterosexual?” (p. 50) </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">Asking such questions with regard to homosexuality is common and conventional; asking them with regard to heterosexuality seems absurd. Heterosexuals are not normally asked to account for their sexual identity, to explain it, to defend it.
The point I am trying to make has been captured wonderfully in the following text coming from advice column of the Washington Post (especially the fragment in bold). </span><br />
<br />
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;">Ask Amy: Parent pressures gay son to change </span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;">By Amy Dickinson, Published: November 18 </span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><a href="http://www.washingtonpost.com/lifestyle/style/ask-amy-parent-pressures-gay-son-to-change/2013/11/12/a46984d0-4815-11e3-bf0c-cebf37c6f484_story.html">http://www.washingtonpost.com/lifestyle/style/ask-amy-parent-pressures-gay-son-to-change/2013/11/12/a46984d0-4815-11e3-bf0c-cebf37c6f484_story.html</a> </span></div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;">DEAR AMY: I recently discovered that my son, who is 17, is a homosexual. We are part of a church group and I fear that if people in that group find out they will make fun of me for having a gay child.
He won’t listen to reason, and he will not stop being gay. I feel as if he is doing this just to get back at me for forgetting his birthday for the past three years — I have a busy work schedule.
Please help him make the right choice in life by not being gay. He won’t listen to me, so maybe he will listen to you. -- Feeling Betrayed </span></div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;">DEAR BETRAYED: <b>You could teach your son an important lesson by changing your own sexuality to show him how easy it is. Try it for the next year or so: Stop being a heterosexual to demonstrate to your son that a person’s sexuality is a matter of choice — to be dictated by one’s parents, the parents’ church and social pressure.
I assume that my suggestion will evoke a reaction that your sexuality is at the core of who you are. The same is true for your son. He has a right to be accepted by his parents for being exactly who he is.
</b>When you “forget” a child’s birthday, you are basically negating him as a person. It is as if you are saying that you have forgotten his presence in the world. How very sad for him.
Pressuring your son to change his sexuality is wrong. If you cannot learn to accept him as he is, it might be safest for him to live elsewhere.
A group that could help you and your family figure out how to navigate this is Pflag.org. This organization is founded for parents, families, friends and allies of LGBT people, and has helped countless families through this challenge. Please research and connect with a local chapter. </span></div>
<br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;">The term <i>homophobia</i> is probably losing its evaluative power today: it is being reclaimed and proudly used for self-identification, comparably to the words <i>black</i> and <i>queer</i>. Clarke et al., not without sense of humour, suggest a new term: </span><br />
<span style="font-family: Book Antiqua,"Times New Roman",serif;"><i>Genderpathophilia</i> - "an abnormal need/desire to pathologise any gender behaviour which makes you uncomfortable" (Clarke et al. 2010: 15).</span>
</div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1893670013268878533.post-20976337338600719852013-12-18T23:13:00.004+01:002014-03-04T19:53:01.067+01:00Goffman beyond the Pink Curtain<div style="text-align: justify;">
<span style="font-family: Book Antiqua,"Times New Roman",serif;">
</span>
</div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">One of the most influential sociologists of
our time, who has helped to shape the modern understanding of interaction,
communication and discourse – Erving Goffman, published a small book on stigma
theory in 1963. Since then, the theory has inspired much work in social and
discourse studies. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">The book is concerned with various kinds of
stigma – physical deformity, alcoholism, prostitution, mental illness,
homosexuality – but it may be read while keeping only one of them – whichever
is our interest – in mind. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">I believe that reading this book with sexual
minorities as “stigmatized persons” in mind may really enhance our
understanding of their position as the Other in the society. To illustrate,
references to Goffman’s theory permeate the collective volume Beyond the Pink
Curtain (Kuhar & Takács (eds.) 2007). They appear, more or less explicitly,
in 11 chapters in the publication, most notably in: Béres-Deák; Czarnecki; Jugovi</span><span style="font-family: "Times New Roman";">č</span><span style="font-family: "Book Antiqua";">,
Piki</span><span style="font-family: "Times New Roman";">č</span><span style="font-family: "Book Antiqua";"> & Bokan; Nedbálková; Putni</span><span style="font-family: "Times New Roman";">ņ</span><span style="font-family: "Book Antiqua";">a;
Reingarde & Zdanevi</span><span style="font-family: "Times New Roman";">č</span><span style="font-family: "Book Antiqua";">ius. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">In what follows, Goffman’s most relevant
points will be supported with quotations from these chapters. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<b><span style="font-family: "Book Antiqua";">Categorization</span></b></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">A stigmatized person is, thus, “a blemished
person, ritually polluted, to be avoided, especially in public places” (Goffman
1963: 1). It is important to note, however, that stigma is a social, not
“actual”, “biological” category. Goffman notes that children born with a
disability do not realize that they are not “normal” until they begin to
interact with people outside the familiar circle of family and friends. The
stigma stems from the way we as a society define what is normal, ordinary and
natural, and what is not:</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">“Society establishes the means of
categorizing persons and the complement of attributes felt to be ordinary and
natural for members of each of these categories. Social settings establish the
categories of persons likely to be encountered there. The routines of social
intercourse in established settings allow us to deal with anticipated others
without special attention or thought. When a stranger comes into our presence,
then, first appearances are likely to enable us to anticipate his category and
attributes, his “social identity” (p. 2). </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">We are reminded here of some central
concepts in social psychology, such as categorization and stereotyping as
“overlearnt expectations”, automatic processing of incoming information
(including information about new acquaintances). What is also important in this
quote is the understanding of “social identity” as an attribute we anticipate
in others in social interactions – not as a stable and fixed identification
with a category or group that an individual chooses for himself/herself.</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Further in the book we find another, even more
explicit fragment regarding categorization:</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">“In our society, to speak of a woman as
one’s wife is to place this person in a category of which there can be only one
current member, yet a category is nonetheless involved, and she is merely a
member of it. (…) at the center is a full array socially standardized
anticipations that we have regarding her (…) Thus, whether we interact with
strangers or intimates, we will find that the finger tips of society have
reached bluntly into the contact, even here putting us in our place” (p. 53).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">It is a striking – and yet rather obvious –
realization that even in our private lives, private relationships, we follow
patterns that our society imposes on us and has imposed on us for countless
generations. We all need to know “our place” and the “standards” expected from
various interactive roles we find ourselves in.</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">In this context, stigma is an individual’s
undesired differentness from what others (we) anticipated about him/her. We
“believe that a person with a stigma is not quite human. On this assumption we
exercise varieties of discrimination, through which we effectively, if often
unthinkingly, reduce his life chances” (p. 5). Again, we, the society, are made
responsible for the stigmatized person’s limited life opportunities – for
example, it is not the disability itself that imposes those limitations, but
our expectations and anticipations about how a disabled person should behave.</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">In the case of sexual minorities, it is the
society’s expectations about individuals’ sexual behaviour that exclude them
from the group of “normals” (Goffman’s wording).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<b><span style="font-family: "Book Antiqua";">The Own and the Wise</span></b></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">I have written elsewhere that the sexual
minority identity constructed by the society is the only thing that the world’s
gays, lesbians, bisexuals, etc. have in common. The stigma is the only thing
all of them share. Thus, categorizing them together, conceptualizing them as a
group is actually one of the ways of discriminating against them (which I also
unavoidably do in this project, although I try to emphasize whenever I can that
I use the term “sexual minority” as an analytical construct). Ghettoizing the
stigmatized is a kind of violence, because it forces them to organize their
life </span><span lang="PL" style="font-family: "Book Antiqua"; mso-ansi-language: PL;">around the stigma:</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">“Among his own, the stigmatized individual
can use his disadvantage as a basis for organizing life, but he must resign
himself to a half-world to do so. Here he may develop to its fullest his sad
tale accounting for his possession of the stigma” (p. 21). “A category, then,
can function to dispose its members to group-formation and relationships, but
its total membership does not thereby constitute a group” (p. 24).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Goffman also notes problems with the voice
of the stigmatized minority coming from its representatives (in the light of
the present project, it may be called minority discourse or resistant
discourse):</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">“Whether a writer takes a stigma very
seriously or makes light of it, he must define it as something worth writing
about. This minimal agreement, even when there are no others, helps to consolidate
belief in the stigma as a basis for self-conception. Here again representatives
are not representative, for representation can hardly come from those who give
no attention to their stigma, or who are relatively unlettered” (p. 27).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">I understand this fragment in the light of
Bourdieu’s claim that in order to change the existing patterns of symbolic
domination, patterns of categorization (“internalised categories”) must be
changed themselves (</span><span style="font-family: "Book Antiqua"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Bourdieu 2001, in
Putni</span><span style="font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">ņ</span><span style="font-family: "Book Antiqua"; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">a 2007)</span><span style="font-family: "Book Antiqua";">. The moment an individual becomes a
representative, he/she must follow the patterns that have stigmatized him/her
in the first place, thus reinforcing the existing order.</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">“The Wise” are a special group among
“normals”: “Wise persons are the marginal men before whom the individual with a
fault need feel no shame nor exert self-control, knowing that in spite of his
failing he will be seen as an ordinary other” (Goffman 1963: 28). “The person
with a courtesy stigma can (…) make both the stigmatized and the normal
uncomfortable” (p. 31).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">I am reminded here of parents of homosexual
persons, e.g. in Kuhar 2007: when homosexual persons come out, they “out” their
parents as parents of a gay/lesbian child at the same time. This reinforces our
understanding of identity as fluid, relational, and partly out of our control:
every coming out changes not only the identity of the one coming out, but also the
identity of the person one comes out to, and their mutual relationship. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Parents with such courtesy stigma may become
involved in the movement advocating LGBT rights, as in the social awareness
campaign “Parents, dare to speak out!” organized by the Polish Campaign Against
Homophobia (<a href="http://world.kph.org.pl/index.php?lang=en&doc=news&id=72&title=parents_speak_out">http://world.kph.org.pl/index.php?lang=en&doc=news&id=72&title=parents_speak_out</a>).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">However, it often happens that parents
“expect that their child will remain in the (…) closet in order to ease the
discomfort of the fact that they are now the parents of a homosexual child. The
transparent closet thus refers to the situation, mostly in the family context,
when coming-out to parents results in an annoying outcome of partial outing;
parents know that their child is homosexual, but they are not willing to
acknowledge it. The child steps out of the closet, but parental reactions and
expectations push him/her back into the closet, which is now a transparent one
as parents have noted the “new identity,” but refuse to accept it” (Kuhar 2007:
43). </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<b><span style="font-family: "Book Antiqua";">Passing</span></b></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">People intolerant of sexual minorities often
say that sexuality should be a private matter, that what one does in the
bedroom is their own issue and not subject to public debate. It is an example
of confusing sexual behaviour with sexual identity, which is a part of our
“public persona” (as discussed earlier). Understanding sexual minorities as
stigmatized minorities may shed some more light on this issue. Goffman
distinguishes two types of stigmatized individuals: discredited and
discreditable. The former’s stigmas are always visible – they cannot conceal
them. The latter’s stigmas may be concealed (e.g. criminal past, invisible but
contagious disease). They are thus forced to make decisions pertaining to the
“area of stigma management”, which is a part of their public life (Goffman
1963: 51).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">These are always difficult and risky
decisions: by not disclosing their stigma, the discreditable live in constant
fear that someone will “out” them against their own will. They will then not
only become discredited, but also lose the trust of those with whom they did
not share their secret. By disclosing their stigma they risk being rejected and
discriminated against. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">For sexual minorities this means that it is
simply impossible to reduce their “otherness” to sexual activities, to conceal
it behind the bedroom door. From the moment they discover their stigma, they
are discreditable, and the risk of becoming discredited is an inherent part of
their lives. </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Gays and lesbians may try to be “good
citizens”; they may try to pass. Goffman distinguishes the following phases in
the learning of the stigmatized: first, “his learning the normal point of view
and learning that he is disqualified according to it”; next, “his learning to
cope with the way others treat the kind of person he can be shown to be”; and
finally, “learning to pass” (p. 80). </span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Passing is, of course, “playing by the
majority’s rules”. It is also playing for the majority, an act that is the
stigmatized persons’ duty. It confirms that it is not the majority’s
responsibility to learn to tolerate everyone, it is the minority’s
responsibility to be as similar to the majority as possible. “The stigmatised
individual must act as if his burden is not significant so that those of the
majority can pretend as if there was no issue of discrimination, leading to a
“phantom acceptance”” (Czarnecki 2007: 338, footnote 23). To continue in
Goffman</span><span lang="PL" style="font-family: "Book Antiqua"; mso-ansi-language: PL;">’s own words: </span><span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">“It means that the unfairness and pain of having to
carry a stigma will never be presented to them [the majority]; it means that
normals will not have to admit to themselves how limited their tactfulness and
tolerance is; and it means that normals can remain relatively uncontaminated by
intimate contact with the stigmatized, relatively unthreatened in their
identity beliefs” (Goffman 1963: 121).</span><span style="font-family: "Book Antiqua";"></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">The passer, on the other hand, will feel
“torn between two attachments. He will feel some alienation from his new
“group”, for he is unlikely to be able to identify fully with their attitude to
what he knows he can be shown to be. And presumably he will suffer feelings of
disloyalty and self-contempt when he cannot take action against “offensive”
remarks made by members of the category he is passing into against the category
he is passing out of” (p. 87).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Passing or coming out are, however, not
absolute: specific social settings require a case-to-case management of sexual
identities. “Gay or lesbian identities can be lived publicly in one setting and
not in another. The way they choose to live their identity in each setting is
often based on an experienced or imagined risk” (Béres-Deák 2007: 125).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: "Book Antiqua";">Jugovi</span><span style="font-family: "Times New Roman";">č</span><span style="font-family: "Book Antiqua";">, Piki</span><span style="font-family: "Times New Roman";">č</span><span style="font-family: "Book Antiqua";"> & Bokan assumed that “</span><span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">people
who think that their sexual orientation is less visible can control the
information about their sexual orientation to a greater extent than those who
believe that their sexual orientation is more visible. Our findings supported
this hypothesis; lesser visibility tended to be correlated with more use of
concealment strategies” (2007: 356).</span><span style="font-family: "Book Antiqua";"></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">Stigma,
then, “does not reside in the person but in a social context,” and “is relationship-
and context-specific” (p. 348, quoting Major & O’Brien 2005: 395).</span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">Our last point is Goffman’s own conclusion: “stigma involves not so much a set of concrete individuals who can be separated into two piles, the stigmatized and the normal, as a pervasive two-role social process in which every individual participates in both roles, at least in some connections and in some phases of life. The normal and the stigmatized are not persons but rather perspectives. These are generated in social situations during mixed contacts by virtue of the unrealized norms that are likely to play upon the encounter. (…) since interaction roles are involved, not concrete individuals, it should come as no surprise that in many cases he who is stigmatized in one regard nicely exhibits all the normal prejudices held towards those who are stigmatized in another regard” (1963: 137-138).</span><br />
<span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">Clarke et al. (2010) offer a lot of evidence for this point, writing about the existence of discrimination on the basis of gender, race or age within LGBT communities (pp.83-99). They also describe double or multiple discrimination against people belonging to two or more underprivileged groups at once, e.g. black lesbian women. Their experiences may be studied from the theoretical viewpoint of intersectionality of identities (p. 245). </span><br />
<span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">The concept refers to “overlapping marginalities that shape the lives of some of the most vulnerable people in society, and the ways in which differences between people intersect in institutional arrangements, social practices and cultural discourses”… in this model, “racial categories are always sexualized”, “social class is always gendered (ibid). </span><br />
<span lang="EN-GB" style="font-family: "Book Antiqua"; mso-ansi-language: EN-GB;">Intersectuality may be better understood when investigated with relation to privilege – benefits or advantages resulting from social hierarchies, applying to the groups on top positions in those hierarchies in a given society. For example, men are privileged in male-dominated societies and white people are privileged in white-dominated societies; they enjoy benefits associated with these positions even if they are not themselves sexist or racist (p. 246). Thus, the situation of a male versus female homosexual or a white versus black gay is profoundly different. Any scientific study of LGBT-related issues must account for these differences.
</span></div>
<br />Unknownnoreply@blogger.com0