Suchergebnisse

Tyrimą finansavo Lietuvos mokslo taryba (Projektas "Influence of nonelectoral campaigns upon political processes in Lithuania" MIP-017/2011) ; For a long time post-Soviet space has been perceived as homophobic and intolerant of LGBT persons. The three Baltic States - Lithuania, Latvia and Estonia - as former Soviet republics and current members of the European Union, represent the space where a strong homophobic post-Soviet atmosphere competes with pro-LGBT Western influence. This article examines how the first LGBT Pride Parade (which occurred in Vilnius in 2010) is reflected in Lithuanian media portals. The article also presents the broader context of LGBT issues by reviewing legal changes and Lithuanian political parties' programs. Our analysis of the media and other sources is based on three arguments: 1) that the LGBT pride parade in Vilnius became the most important event for reflecting LGBT issues in the media and society; 2) it might have not been possible without support and influence from external institutions; and 3) the LGBT parade revealed the division of two competing normative trajectories in Lithuania. The reconstructed trajectories in the article are based on the theoretical framework of new institutionalism, media analysis, interviews and focus groups. Construction of the LGBT campaign and counter-campaign seem delimited rather than approaching them as value normative consensus. However, the way in which LGBT persons are reflected within the Lithuanian media is remarkably different in comparison with the early post-Soviet period. The Baltic gay pride parade "for equality" and external (Western) support for it were highly visible in the media, influenced a significant debate on the topic not otherwise experienced in Lithuania, and (re)introduced a question about the perception of 'normality' within society. These debates also raise the question of how norms and institutions change and adapt within society ; Politologijos katedra ; Viešojo administravimo katedra ; Viešosios komunikacijos katedra ; Vytauto Didžiojo universitetas

ABSTRACT
For a long time post-Soviet space has been perceived as homophobic and intolerant of LGBT persons. The three Baltic States - Lithuania, Latvia and Estonia - as former Soviet republics and current members of the European Union, represent the space where a strong homophobic post-Soviet atmosphere competes with pro-LGBT Western influence. This article examines how the first LGBT Pride Parade (which occurred in Vilnius in 2010) is reflected in Lithuanian media portals. The article also presents the broader context of LGBT issues by reviewing legal changes and Lithuanian political parties' programs. Our analysis of the media and other sources is based on three arguments: 1) that the LGBT pride parade in Vilnius became the most important event for reflecting LGBT issues in the media and society; 2) it might have not been possible without support and influence from external institutions; and 3) the LGBT parade revealed the division of two competing normative trajectories in Lithuania. The reconstructed trajectories in the article are based on the theoretical framework of new institutionalism, media analysis, interviews and focus groups. Construction of the LGBT campaign and counter-campaign seem delimited rather than approaching them as value normative consensus. However, the way in which LGBT persons are reflected within the Lithuanian media is remarkably different in comparison with the early post-Soviet period. The Baltic gay pride parade "for equality" and external (Western) support for it were highly visible in the media, influenced a significant debate on the topic not otherwise experienced in Lithuania, and (re)introduced a question about the perception of 'normality' within society. These debates also raise the question of how norms and institutions change and adapt within society.

Frontmatter -- Contents -- Acknowledgments -- Map of Pride Parades in the U.S., 2015 -- Introduction -- 1. From "Gay Is Good" to "Unapologetically Gay" -- 2. "Unity in Diversity" -- 3. "We're Here, We're Queer, Get Used to It!" -- 4. "Pride Comes in Many Colors" -- 5. "We Are Family" -- Conclusion -- Appendix A. Studying Pride -- Appendix B. Descriptions of 1970 Pride Participants -- Appendix C. The Spread of Pride from 1975 to 2010 -- Notes -- References -- Index -- About the Author

On June 28, 1970, 2000 gay and lesbian activists in New York, Los Angeles, and Chicago paraded down the streets of their cities in a new kind of social protest, one marked by celebration, fun, and unashamed declaration of a stigmatised identity. 45 years later, over six million people annually participate in 115 Pride parades across the United States. They march with church congregations and college gay-straight alliance groups, perform dance routines and marching band numbers, and gather with friends to cheer from the sidelines. Showcasing the voices of these participants, this book tells the story of Pride from its beginning in 1970 to 2010. Though often dismissed as frivolous spectacles, the author builds a convincing case for the importance of Pride parades as cultural protests at the heart of lesbian, gay, bisexual, and transgender (LGBT) community.

Introduction : coming out all over / Abby Peterson -- The histories of pride / Abby Peterson, Mattias Wahlström, and Magnus Wennerhag -- Context matters / Abby Peterson -- Who participates? / Magnus Wennerhag -- Pride parade mobilizing and the barrier of stigma / Abby Peterson and Mattias Wahlström -- Friends of pride challenges, conflicts and dilemmas / Abby Peterson and Mattias Wahlström -- Performances of party and politics / Abby Peterson -- The meanings of pride parades for their participants / Mattias Wahlström -- Between politics and party / Abby Peterson and Mattias Wahlström -- Appendix: Data and methods -- List of interviews -- Index.

Informed by feminist and queer scholarship debates on sexuality, migration, and the nation, this article examines the role of violence—in particular, homophobic hate speech—in negotiating immigrant belonging through sexuality. The article is based on my ethnographic study of Russian-speaking queers who arrived in Israel from the former Soviet Union. My discussion starts from one ethnographic moment—a homophobic poem published in 2002 in a leading Russian Israeli newspaper. The poem condemned the 2002 Pride parade as blasphemous and blamed the marchers for endangering the Jewish nation, which was depicted as fighting for survival. The poem's offensive language was haunted by ghosts of a violent Soviet past, evoked through Soviet criminal jargon and intertextual references to gulag memoirs where same-sex relations were described as disgusting and monstrous. Following Judith Butler's notion of performativity, I approach homophobic hate speech as a form of performative violence that constitutes, rather than simply expresses or devastates, individual and collective subjectivities of "queers," "Russian immigrants," "Jews," and "Israelis." Yet I also complicate the performative take by engaging with Avery Gordon's notion of haunting. Understanding haunting and its effects, I argue, is essential when reading immigrants' acts of claiming the nation through rejecting or embracing queer sexualities. Exploring how the ghosts of the Soviet gulags do not simply migrate through time and space but also change and meddle with the realities of today's Israel, this article conceptualizes hate speech as a form of affective sociality.

The Open Access version of this book, available at http://www.tandfebooks.com/doi/view/10.4324/9781315474052, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license Today, Pride parades are staged in countries and localities across the globe, providing the most visible manifestations of lesbian, gay, bisexual, trans, queer and intersex movements and politics. Pride Parades and LGBT Movements contributes to a better understanding of LGBT protest dynamics through a comparative study of eleven Pride parades in seven European countries – Czech Republic, Italy, Netherlands, Poland, Sweden, Switzerland, the UK – and Mexico. Peterson, Wahlström and Wennerhag uncover the dynamics producing similarities and differences between Pride parades, using unique data from surveys of Pride participants and qualitative interviews with parade organizers and key LGBT activists. In addition to outlining the histories of Pride in the respective countries, the authors explore how the different political and cultural contexts influence: Who participates, in terms of socio-demographic characteristics and political orientations; what Pride parades mean for their participants; how participants were mobilized; how Pride organizers relate to allies and what strategies they employ for their performances of Pride. This book will be of interest to political scientists and sociologists with an interest in LGBT studies, social movements, comparative politics and political behavior and participation.

Sexuality in the Swedish Police is based on the experiences of lesbian, gay and bisexual police officers and the author's observations of police work. The book analyses how processes of exclusion and inclusion of LGB sexuality coexist in the Swedish police.

The Open Access version of this book, available at http://www.tandfebooks.com/doi/view/10.4324/9781315474052, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license Today, Pride parades are staged in countries and localities across the globe, providing the most visible manifestations of lesbian, gay, bisexual, trans, queer and intersex movements and politics. Pride Parades and LGBT Movements contributes to a better understanding of LGBT protest dynamics through a comparative study of eleven Pride parades in seven European countries – Czech Republic, Italy, Netherlands, Poland, Sweden, Switzerland, the UK – and Mexico. Peterson, Wahlström and Wennerhag uncover the dynamics producing similarities and differences between Pride parades, using unique data from surveys of Pride participants and qualitative interviews with parade organizers and key LGBT activists. In addition to outlining the histories of Pride in the respective countries, the authors explore how the different political and cultural contexts influence: Who participates, in terms of socio-demographic characteristics and political orientations; what Pride parades mean for their participants; how participants were mobilized; how Pride organizers relate to allies and what strategies they employ for their performances of Pride. This book will be of interest to political scientists and sociologists with an interest in LGBT studies, social movements, comparative politics and political behavior and participation.