Zitat des Tages

"That queerness remains open to a continuing critique of its exclusionary operations has always been one of the field`s key theoretical and political promises. (...) Attention to those hegemonic social structures by which certain subjects are rendered "normal" and "natural" through the production of "perverse" and "pathological" others (...) rejects a "minoritizing logic of toleration or simple political interest-representation in favor of a more thorough resistance to regimes of the normal"


Aus: Eng, David L.; Halberstam, Judith; Munoz, Josè Esteban (2005): What`s Queer About Queer Studies Now? In: Social Text, 84-85, S.1-17.

"One possible working definition of queer that we might consider is this: queers are people who have failed to turn around to the "Hey, you there!" interpellating call of heteronormativity."

Munoz, José Esteban (1999): Disidentifiactions. Queers of Color and the Performance of Politics. Minneapolis, London, S.33.

"Die Neuerfindung der deutschen Gesellschaft als "schwulenfreundlich" geschieht durch die Verschiebung von Homophobie auf ihre Ränder, die sich spezifisch lokalisieren lassen. ... Bilder v.a. schwuler Intimität spielen eine zentrale Rolle in der medialen Verbreitung eines neuen Diskurses über "migrantische Homophobie"."

Jin Haritaworn (2009): Kiss-Ins und Dragqueens. Sexuelle Spektakel von Kiez und Nation. In: AG Queer Studies (Hrsg:): Verqueerte Verhältnisse. Intersektionale, ökonomiekritische und strategische Interventionen. Hamburg, S.53 u. 41.

"We should try to measure each other on the basis of what we do for each other rather than on the basis of who we are."

Pratibha Parmar (1989): Other Kinds of Dreams: An Interview with June Jordan. In Feminist Review, No.31, S.63.

Elisabeth Daümer: "In the queer universe, to be queer implies that not everybody is queer the same way. It implies a willingness to articulate their own queerness."

Jeffrey Escoffier: "Queer politics offers a way of cutting across race and gender lines. It implies the rejection of a minoritarian logic of toleration or simple interest-representation. Instead, queer politics represents an expansive impulse of inclusion; specifically, it requires a resistance to regimes of the normal."

Achtung:

Gloria Anzaldua: "Queer is used as a false unifying umbrella which all `queers´of alll races, ethnicities and classes are shoved under. (...) we must not forget that it homogenizes, erases our differences."

In: Goldman, Ruth: Who is that Queer Queer? In: In: Beemyn, Brett; Eliason, Mickey (Ed.): Queer Studies. A Lesbian, Gay, Bisexual, and Transgender Anthology. New York, London, S.170f..

"I am the Love that dare not speak its name"

Lord Alfred Douglas: Two Loves. Zitiert nach: Sedgwick, Eve Kosofsky (2003): Epistemologie des Verstecks. In: Kraß, Andreas (Hrsg:): Queer denken. Gegen die Ordnung der Sexualität (Queer Studies). Frankfurt/Main, S.121.

... "eine bestimmte Form der Sexualität (...), die sich unverkennbar als Geheimnis konstituierte"

"What I am proposing here is that border crossings do not occur only across the dominant/dominated dichotomy, but that, equally, there is traffic within cultural formations of the subordinated groups, and that these journeys are not always mediated through the dominant culture(s). ... My argument is that they are not `minority´identities, nor they are at the periphery of something that sees itself as located at the centre, although they may be represented as such."

Brah, Avtar (1996): Cartographies of Diaspora. Contesting Identities. London, New York, S.209f.

"I reject the assumption that the presence or absence of the penis determines my status as a man or as a woman. While cross-dressers often find me too transsexual to elate to because I live full-time as a woman, transsexuals find me puzzling because I have not pursued hormone therapy or sex reasignment surgery. Even within the transgender community, I find myself in between."

In: Park, Pauline (2006): Homeward Bound: The Journey of a Transgendered Korean Adoptee. In: Tumang, Patricia Justine; De Rivera, Jenesha (Ed.): Homelands. Women`s Journeys Across Race, Place, and Time. Emeryville, S.125-134.

"An image is a bridge between evoked emotion and conscious knowledge; words are the cables that hold up the bridge. Images are more direct, more immediate than words, and closer to the unconscious. Picture language precedes thinking in words, the metaphorical mind precedes analytical consciousness.“

In: Gloria Anzaldùa (1999, orig. 1987): Borderlands/ La Frontera. The New Mestiza. 2nd. Edition. San Francisco, S.91.

"Wahrheit ist die Lüge, die im Backofen der Geschichte hart geworden ist."

Friedrich Nietzsche

Na wenn das mal nicht einiges über das Hartwerden so mancher Geschlechterklischees aussagt (ohne es als Wahrheit durchgehen lassen zu wollen)! Frage: welcher Weichmacher ist hier einzusetzen? Mehr hoffentlich auf unserem Blog, der momentan nur sehr schleppend bedient werden kann, weil auf www.gender-happening.de auch einiges zu tun ist.

Aber vielleicht vorab mit anderen Worten:

"Wer also wird etwas sagen und was sich zusammensetzen lassen aus Worten - alles, was es beinah gibt, und vieles, was es nicht gibt. Das Papier aber will durch den Tunnel, und eh es einfährt (...), eh es, da ist es noch unbedeckt mit Worten, und wenn es herauskommt, ist es bedeckt und beziffert und eingeteilt, die Worte formieren sich, und mitgebracht aus der Finsternis der Durchfahrt (...) rollen die Einbildungen und Nachbildungen, die Wahnbildungen und Wahrbildungen ans Licht (...)."

Ingeborg Bachmann: Das Buch Franza (1965/1966)

Also rein in den Tunnel?

(kurze Anmerkung: sich an Bachmann aus postkolonialer Sicht anzunähern, heißt für mich schmerzlicherweise Bachmann neu zu lesen - vielleicht in Bälde mal einen Artikel dazu.)

"Why do I write?
´Cause I have to.
´Cause my voice,
in all its dialects,
has been silent too long"

Jacob Sam-La Rose

"Aber das Hypnotische wirkt nachhaltig weiter, denn die Hypnose wäre erst aufgehoben, wenn jemand stutzig würde angesichts dieser homogenen Konstruktion vom Publikum. Also warum ist diese Zurichtung nicht das Zentrale? Wie oft geht man in das Theater und begegnet dem, was man schon kennt, also einem Theater, das keinen anderen Blick will."

Rene Pollesch (irgendwo vor einiger Zeit aufgeschnappt)

"The human body is always treated as an image of society and there can be not natural way of considering the body that does not involve at the same time a social dimension"

Mary Douglas: In: - wenn ich das noch wüsste - begebe mich auf den Weg der Recherche ...

„not whether we share a given position but whether we share a commitment to improve it, and whether we can commit to the pain of embarressment and confrontation as we disagree“

Shane Phelan (1994): Getting Specific. Minneapolis, S.156.

Quare Etymology (with apologies to Alice Walker)

Quare (Kwär)
- n. 1. meaning queer; also, opp. of straight; odd or slightly oft kilter; from the African American vernacular for queer; sometimes homophobic in usage, but always denotes excess incapable of being contained within conventional categories of being; curiously equivalent to the Anglo-Irish (and sometimes "Black" Irish) variant of queer, as in Brendan Be­hans famous play The Quare Felltow.

- adj. 2. a lesbian, gay, bisexual, or transgendered person of color who loves other men or women, sexually and/or nonsexually, and appreciates black culture and Community.

- n. 3. one who thinks and feels and acts (and, sometimes, "acts up"); committed to slruggle against all forms of oppression—racial, sexual, gender, class, religious, etc.

- n. 4. one for whom sexual and gender identities always already intersect with racial subjectivity.

5. quare is to queer as "reading" is to "throwing shade."


E. Patrick Johnson (2005): „Quare“ Studies, or (Almost) Everything I Know About Queer Studies I Learned From my Grandmother. In: E. Patrick Johnson, Mae G. Henderson (Ed.): Black Queer Studies. A Critical Anthology. Durham, London, S.124-157.