Giti thadani biography template
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How the LGBTQ+ movement grew over the years
In the heart of the glorious cacophony of Hazratganj market stands a multilevel parking lot, its modern facade jutting out incongruously against the crumbling edifice of centuries-old landmarks. Yet, it was not always here.
In its place once stood an imposing police station, one that turned into a battleground for India’s Lesbian, Gay, Bisexual, Transgender, Queer (LGBTQ+) movement one sultry afternoon in July 2001. That day, the local police picked up activist Arif Jafar and his co-workers from a non-governmental organisation that worked among vulnerable queer populations, ransacking their office, seizing HIV/AIDS literature, dildos, condom boxes, video cassettes, and thrashing the men in public before throwing them in jail.
For the next 47 days, Jafar and his fellow activists were beaten in jail by other inmates and the police, their revulsion at encountering a gay man writ large on their faces as the local media reported wildly u
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Globalizing queer? AIDS, homophobia and the politics of sexual identity in India
Open Access 01.12.2007 | Review
verfasst von: Subir K Kole
Erschienen in: Globalization and Health | Ausgabe 1/2007
Abstract
Queerness is now global. Many emerging economies of the global South are experiencing queer mobilization and sexual identity politics raising fundamental questions of citizenship and human rights on the one hand; and discourses of nationalism, cultural identity, imperialism, tradition and family-values on the other. While some researchers argue that with economic globalization in the developing world, a Western, hegemonic notion of lesbian, gay, bisexual and transgender (LGBT) identity has been exported to traditional societies thereby destroying indigenous sexual cultures and diversities, other scholars do not consider globalization as a significant factor in global queer mobilization and sexual identity politics. This paper aims at exploring the debate around globali
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Topics
In fact, in many of these cosmogonies one does not find consorted deities of the opposite sex but dual deities of the same sex (both male and female) being referred to as twins (jami). Normally in a binary situation there would be heaven and earth, both static – earth below and heaven/sky above. That binary dualism would be then reflected and repeated in binary gender roles as well, in a man/woman or father/mother dualism. However, when one has a dual manlig or feminine deities with a third entity, another dynamic develops: one could speak of an equilateral triangle in which all three sides are equal.
This creates a complex cosmological philosophy that builds on dynamic movements and new forms of combining, rearranging and meeting and, in this process, creating interchangeable chains, constellations and patterns – akin somewhere to Bach’s “Art of the Fugue.” For me, his work reverberates and expresses such dynamic constellations and patterns.
These cosmologies