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Who’s Queer? What’s Queer? Queer Anthropology through the Lens of Ethnography

机译:谁是酷儿?什么是酷儿?人种学视角下的酷儿人类学

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I would like to use this space to explore the utility of queer nomenclature for understanding the lives of many real-world people with nonheteronormative sexual or gender identities and presentations, asking whether a field of inquiry many choose to label as “queer anthropology” can adequately represent the full diversity of the populations we study. I respond here to what I read as the prescriptive elements of “queer” as a sensibility and particularly as a discourse of resistance, and I challenge them with a call to return to our roots as ethnographers, that is, to report on and respect people as we find them in various locations. For the most part, anthropologists have done quite well at avoiding the use of classifications from Western culture, such as “gay” or “lesbian,” to label nonhetero normative sexualities/genders outside the West. Instead, we have paid close attention to the way the so-called natives understand and label themselves, thereby questioning efforts to amalgamate same-sex sexualities outside the West into the Western category of “homosexuality” (Elliston 1995).
机译:我想利用这个空间来探索同性恋者术语的效用,以了解许多具有非异性性行为或性别特征和表现的现实世界人的生活,询问许多人选择将其标记为“同性恋人类学”的研究领域代表我们研究的人口的全部多样性。我在这里回应我所读为“酷儿”的规定性要素,将其视为一种情感,尤其是作为一种反抗的话语,我挑战它们,呼吁人们重新回到民族志学的根基,即报告和尊重人民因为我们在不同的地方找到它们。在大多数情况下,人类学家在避免使用西方文化的分类(例如“同性恋”或“女同性恋”)来标记西方以外的非异性性行为/性别方面做得很好。取而代之的是,我们密切关注了所谓的当地人理解和标记自己的方式,从而质疑将西方以外的同性性行为融合为西方“同性恋”类别的努力(Elliston 1995)。

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