使用者:崇朝其雨/晏殊浣溪沙
起源及早期用法
編輯16世紀時,酷兒在英語中主要意為「奇怪的」「特殊的」,詞義傾向於指與社會常態相悖的舉止。[1][2] 英國北部有諺語「there's nowt so queer as folk」,意為「沒什麼東西比人更奇怪了」。[3]1922年的喜劇獨角戲「My Word, You Do Look Queer」中,該詞意為「身體不適」。[4] 「Queer Street」在英國意為「財政困難的人」。爾後,酷兒也出現了與性和性別有關的意義,詞義從狹義的「男同性戀或女同性戀」[5] 到「非異性戀者」,再到指整個LGBT+群體。[5][6]
早期的貶義用法
編輯19世紀晚期,酷兒開始指代有陰柔氣質的男性或有同性關係的男性。該義最早見於1894年第9代昆斯伯里侯爵約翰·道格拉斯的信中。[7][8]
20世紀初,酷兒在主流社會用作對有女性氣質男性的貶稱。歷史學家喬治·昌西認為,這代表了當時異性戀群體對於同性戀的主流印象。[9]
從20世紀50年代的地下同性戀酒吧開始,到20世紀60年代和70年代,同性戀身份逐漸被更激進的同性戀身份所取代。那時,gay 通常是一個涵蓋性別的術語,包括女同性戀者、雙性戀者和變性者; 性別不一致一直是同性戀的一個指標,在這個時期也變得更加開放。在內名學從顛倒到同性戀到同性戀的轉變過程中,酷兒通常被貶義地用於那些被認為與其他男性進行接受性或被動的肛交或口交的男性,以及那些表現出非規範性別表達的男性。 20世紀50年代開始,美國部分同性戀者用gay這個詞作為自身代稱。[10]當時的「gay」也包括女同性戀、雙性戀、跨性別者、非常規性別。[10]而此時的酷兒常用作在肛交和口交中處於被動的男同性戀[11]或非常規性別男性的貶稱。[12]
20世紀早期的酷兒
編輯在19世紀末20世紀初, queer, fairy, trade, and gay signified distinct social categories within the gay male subculture. Queer was used among gay men in order to claim or self-identify with perceived normative masculine status.[13] Many queer-identified men at the time were, according to Chauncey, "repelled by the style of the fairy and his loss of manly status, and almost all were careful to distinguish themselves from such men", especially because the dominant straight culture did not acknowledge such distinctions. Trade referred to straight men who would engage in same-sex activity; Chauncey describes trade as "the 'normal men' [queers] claimed to be."[9]
In contrast to the terms used within the subculture, medical practitioners and police officers tended to use pathological terms like "invert", "pervert", "degenerate", and "homosexual".[9]
None of the terms, whether inside or outside of the subculture, equated to the general concept of a homosexual identity, which only emerged with the ascension of a binary (heterosexual/homosexual) understanding of sexual orientation in the 1930s and 1940s. As this binary became embedded into the social fabric, queer began to decline as an acceptable identity in the subculture.[9]
Similar to the earlier use of queer, gay was adopted among assimilationist men in the mid-20th century as a means of asserting their normative status and rejecting any associations with effeminacy. The idea that queer was a pejorative term became more prevalent among younger gay men following World War II. As the gay identity became more widely adopted in the community, some men who preferred to identify as gay began chastising older men who still referred to themselves as queer by the late 1940s:
In calling themselves gay, a new generation of men insisted on the right to name themselves, to claim their status as men, and to reject the "effeminate" styles of the older generation. [...] Younger men found it easier to forget the origins of gay in the campy banter of the very queens whom they wished to reject.[9]:19-20
Reclamation
編輯General
編輯Beginning in the late 1980s, the label queer began to be reclaimed from its pejorative use as a neutral or positive self-identifier by LGBT people.[1] An early example of this usage by the LGBT community was by an organisation called Queer Nation, which was formed in March 1990 and circulated an anonymous flier at the New York Gay Pride Parade in June 1990 titled "Queers Read This".[14] The flier included a passage explaining their adoption of the label queer:
Ah, do we really have to use that word? It's trouble. Every gay person has his or her own take on it. For some it means strange and eccentric and kind of mysterious [...] And for others "queer" conjures up those awful memories of adolescent suffering [...] Well, yes, "gay" is great. It has its place. But when a lot of lesbians and gay men wake up in the morning we feel angry and disgusted, not gay. So we've chosen to call ourselves queer. Using "queer" is a way of reminding us how we are perceived by the rest of the world.[14]
Queer people, particularly queer people of color, began to reclaim queer in response to a perceived shift in the gay community toward liberal conservatism, catalyzed by Andrew Sullivan's 1989 piece in The New Republic, titled Here Comes the Groom: The Conservative Case for Gay Marriage.[15] The queer movement rejected causes viewed as assimilationist, such as marriage, military inclusion and adoption.[16] This radical stance and rejection of U.S. Imperialism[16] continued the tradition of earlier Lesbian and Gay anti-war activism, and solidarity with a variety of leftist movements, such as seen in the positions taken at the first two National Marches on Washington in 1979 and 1987, the radical direct action of groups like ACT UP, and the historical importance of events like the Stonewall riots. The radical Queer groups following in this tradition of LGBT activism contrasted firmly with, "the holy trinity of marriage, military service and adoption [which had] become the central preoccupation of a gay movement centered more on obtaining straight privilege than challenging power."[16] Commentators noted that it was exactly these "revolting queers" (who were now being pushed aside) who had made it safe for the assimilationists to now have the option of assimilation.[16]
Other usage
編輯The term may be capitalized when referring to an identity or community, rather than as an objective fact describing a person's desires, in a construction similar to the capitalized use of Deaf.[17] The abbreviation 'Q' has developed from common usage of queer, particularly in the United States,[18][需要較佳來源] 'Q' can also stand for questioning.[19]
Criticism
編輯Reclamation and use of the term queer is not uncontroversial; several people and organizations, both LGBT and non-LGBT, object to some or all uses of the word for various reasons.[20] Some LGBT people dislike the use of queer as an umbrella term because they associate it with this political radicalism; they say that deliberate use of the epithet queer by political radicals has, in their view, played a role in dividing the LGBT community by political opinion, class, gender, age, and other factors. The controversy about the word also marks a social and political divide in the LGBT community between those (including civil-rights activists) who perceive themselves as "normal" and who wish to be seen as ordinary members of society and those who see themselves as separate, confrontational and not part of the ordinary social order.[21] Other LGBT people disapprove of reclaiming or using queer because they consider it offensive, derisive or self-deprecating because use by heterosexuals as a pejorative continues to this day,[22] and some LGBT people avoid queer because they perceive it as faddish slang, or alternatively as academic jargon.[23]
Scope
編輯Intersex and queer identities
編輯Scholars and activists have proposed different ways in which queer identities apply or do not apply to intersex people. Sociologist Morgan Holmes and bioethicists Morgan Carpenter and Katrina Karkazis have documenting a heteronormativity in medical rationales for the surgical normalization of infants and children born with atypical sex development, and Holmes and Carpenter have described intersex bodies as queer bodies.[24][25][26][27] In "What Can Queer Theory Do for Intersex?" Iain Morland contrasts queer "hedonic activism" with an experience of insensate post-surgical intersex bodies to claim that "queerness is characterized by the sensory interrelation of pleasure and shame".[28]
Emi Koyama describes a move away from a queer identity model within the intersex movement:
Such tactic [of reclaiming labels] was obviously influenced by queer identity politics of the 1980s and 90s that were embodied by such groups as Queer Nation and Lesbian Avengers. But unfortunately, intersex activists quickly discovered that the intersex movement could not succeed under this model. For one thing, there were far fewer intersex people compared to the large and visible presence of LGBT people in most urban centers. For another, activists soon realized that most intersex individuals were not interested in building intersex communities or culture; what they sought were professional psychological support to live ordinary lives as ordinary men and women and not the adoption of new, misleading identity. ... To make it worse, the word "intersex" began to attract individuals who are not necessarily intersex, but feel that they might be, because they are queer or trans. ... Fortunately, the intersex movement did not rely solely on queer identity model for its strategies.[29]
Queer heterosexuality
編輯Queer is sometimes expanded to include any non-normative sexuality,[30] including (cisgender) "queer heterosexuality". This has been criticized by some LGBT people, who argue that queer can only be reclaimed by those it has been used to oppress: "For someone who is homosexual and queer, a straight person identifying as queer can feel like choosing to appropriate the good bits, the cultural and political cachet, the clothes and the sound of gay culture, without the laugh riot of gay-bashing, teen shame, adult shame, shame-shame, and the internalized homophobia of lived gay experience."[31]
Academia
編輯In academia, the term queer and the related verb queering broadly indicate the study of literature, discourse, academic fields, and other social and cultural areas from a non-heteronormative perspective. It often means studying a subject against the grain from the perspective of gender studies.
Queer studies is the study of issues relating to sexual orientation and gender identity usually focusing on LGBT people and cultures. Originally centered on LGBT history and literary theory, the field has expanded to include the academic study of issues raised in biology, sociology, anthropology, history of science, philosophy, psychology, sexology, political science, ethics, and other fields by an examination of the identity, lives, history, and perception of queer people. Organizations such as the Irish Queer Archive attempt to collect and preserve history related to queer studies.
Queer theory is a field of post-structuralist critical theory that emerged in the early 1990s out of the fields of queer studies and women's studies. Applications of queer theory include queer theology and queer pedagogy. Queer theorists, including Rod Ferguson, Jasbir Puar, Lisa Duggan, and Chong-suk Han, critique the mainstream gay political movement as allied with neoliberal and imperialistic agendas, including gay tourism, gay and trans military inclusion, and state- and church-sanctioned marriages for monogamous gay couples. Puar, a queer theorist of color, coined the term homonationalism, which refers to the rise of American exceptionalism, nationalism, white supremacy, and patriarchy within the gay community catalyzed in response to the September 11 attacks.[32] Many studies have acknowledged the problems that lie within the traditional theory and process of social studies, and so choose to utilise a queer theoretical approach instead. One such study was conducted in Melbourne in 2016 by Roffee and Waling. By using queer and feminist theories and approaches the researchers were better equipped to cater for the needs, and be accommodating for the vulnerabilities, of the LGBTIQ participants of the study. In this case, it was a specifically post-modern queer theory that enabled the researchers to approach the study with a fair perspective, acknowledging all the varieties of narratives and experiences within the LGBTIQ community.[33]
Culture and politics
編輯Several LGBT social movements around the world use the identifier queer, such as the Queer Cyprus Association in Cyprus and the Queer Youth Network in the United Kingdom. In India, pride parades include Queer Azaadi Mumbai and the Delhi Queer Pride Parade. The use of queer and Q is also widespread in Australia, including national counselling and support service Qlife[34] and QNews.
Other social movements exist as offshoots of queer culture or combinations of queer identity with other views. Adherents of queer nationalism support the notion that the LGBT community forms a distinct people due to their unique culture and customs. Queercore (originally homocore) is a cultural and social movement that began in the mid-1980s as an offshoot of punk expressed in a do-it-yourself style through zines, music, writing, art and film.
The term queer migration is used to describe the movement of LGBTQ people around the world often to escape discrimination or ill treatment due to their orientation or gender expression. Organizations such as the Iranian Railroad for Queer Refugees and Rainbow Railroad attempt to assist individuals in such relocations.[35]
Art
編輯The label queer is often applied to art movements, particularly cinema. New Queer Cinema was a movement in queer-themed independent filmmaking in the early 1990s. Modern queer film festivals include the Melbourne Queer Film Festival and Mardi Gras Film Festival (run by Queer Screen) in Australia, the Mumbai Queer Film Festival in India, the Asian Queer Film Festival in Japan, and Queersicht in Switzerland. Chinese film director Cui Zi'en titled his 2008 documentary about homosexuality in China Queer China, which premiered at the 2009 Beijing Queer Film Festival after previous attempts to hold a queer film festival were shut down by the government.[36]
Multidisciplinary queer arts festivals include the Outburst Queer Arts Festival Belfast in Northern Ireland, the Queer Arts Festival in Canada, and the National Queer Arts Festival in the United States.
Television shows that use queer in their titles include the UK series Queer as Folk and its American-Canadian remake of the same name, Queer Eye, and the cartoon Queer Duck.
See also
編輯References
編輯Citations
編輯- ^ 1.0 1.1 引用錯誤:沒有為名為
oed
的參考文獻提供內容 - ^ queer. Merriam-Webster. Encyclopædia Britannica. 2014.
- ^ there's nowt so queer as folk. Cambridge Advanced Learner's Dictionary and Thesaurus (via Cambridge Dictionaries Online). Cambridge University Press. [2 November 2015].
- ^ "My Word, You Do Look Queer", Monologues.co.uk. Retrieved 17 January 2021
- ^ 5.0 5.1 queer. The American Heritage Dictionary of the English Language 5th. Boston: Houghton Mifflin Harcourt.
- ^ Jodi O'Brien, Encyclopedia of Gender and Society (2009), volume 1.
- ^ Foldy, Michael S. The Trials of Oscar Wilde: Deviance, Morality, and Late-Victorian Society. Yale University Press. 1997: 22–23. ISBN 9780300071122.
- ^ Robb, Graham. Strangers: Homosexual Love in the Nineteenth Century. W. W. Norton & Company. 2005: 262. ISBN 9780393326499.
- ^ 9.0 9.1 9.2 9.3 9.4 9.5 Chauncey, George. Gay New York: Gender, Urban Culture, and the Making of the Gay Male World, 1890-1940. Basic Books. 1995: 13–16. ISBN 9780465026210.
- ^ 10.0 10.1 Grahn, Judy. Another Mother Tongue - Gay Words, Gay Worlds. Boston, MA: Beacon Press. 1984: 30–33. ISBN 0-8070-7911-1.
- ^ Robertson, Stephen. A Tale of Two Sexual Revolutions. Australasian Journal of American Studies (Australia and New Zealand American Studies Association). 2002, 21 (1): 98–110.
- ^ Czyzselska, Jane. untitled. Pride 1996 Magazine (London: Pride Trust & Gay Times). 1996: 15.
- ^ J. L. Mey, Concise Encyclopedia of Pragmatics (2009, ISBN 008096298X), page 821: "In the early 20th century in the United States, the term queer was used as a term of self-reference (or identity category) for homosexual men who adopted masculine behavior (Chauncey, 1994: 16-18)."
- ^ 14.0 14.1 Queer Nation. Queers Read This. June 1990.
- ^ Duggan, Lisa. The Twilight of Equality?: Neoliberalism, Cultural Politics, and the Attack on Democracy. Boston: Beacon Press. 2003: 60. ISBN 9780807079553.
- ^ 16.0 16.1 16.2 16.3 Sycamore, Mattilda Bernstein. That's Revolting!: Queer Strategies for Resisting Assimilation illustrated, revised. Counterpoint Press. 2008: 1 [11 March 2015]. ISBN 9781593761950.
Willful participation in U.S. imperialism is crucial to the larger goal of assimilation, as the holy trinity of marriage, military service and adoption has become the central preoccupation of a gay movement centered more on obtaining straight privilege than challenging power
- ^ Deaf Culture. glbtq.com. 2005 [9 March 2015]. (原始內容存檔於2 April 2015).
- ^ " Queerbook, What's In A Name?" Retrieved on September 2, 2010.
- ^ Grisham, Lori. What does the Q in LGBTQ stand for?. USA Today. USA Today Network. [30 June 2021].
- ^ For example, see Drew Cordes "New Yorker magazine refuses to use the word queer". Retrieved 29 January 2014.
- ^ Gamson, Joshua. Must Identity Movements Self-Destruct? A Queer Dilemma. Social Problems. August 1995, 42 (3): 390–407. doi:10.1525/sp.1995.42.3.03x0104z.
- ^ Wisegeek, "Is Queer a Derogatory Word?" Retrieved 29 January 2014.
- ^ Phillip Ayoub; David Paternotte. LGBT Activism and the Making of Europe: A Rainbow Europe?. Palgrave Macmillan. 28 October 2014: 137–138. ISBN 978-1-137-39177-3.
- ^ Holmes, Morgan. Re-membering a Queer Body. UnderCurrents (Faculty of Environmental Studies, York University, Ontario). May 1994, 6: 11–130.
- ^ Carpenter, Morgan. Australia can lead the way for intersex people. The Guardian. 18 June 2013 [2014-12-29].
- ^ Carpenter, Morgan. Intersex human rights, sexual orientation, gender identity, sex characteristics and the Yogyakarta principles plus 10. Culture, Health & Sexuality. 2020, 23 (4): 516–532. ISSN 1369-1058. PMID 32679003. S2CID 220631036. doi:10.1080/13691058.2020.1781262.
- ^ Karkazis, Katrina. Fixing Sex: Intersex, Medical Authority, and Lived Experience. Duke University Press. November 2009. ISBN 978-0822343189.
- ^ Morland, Iain (編). Intersex and After. GLQ: A Journal of Lesbian and Gay Studies. 2009, 15 (2) [2014-12-26]. ISBN 978-0-8223-6705-5.
- ^ Koyama, Emi. From 'Intersex' to 'DSD': Toward a Queer Disability Politics of Gender. Intersex Initiative. [30 Sep 2015].
- ^ queer. Oxford Dictionaries. Oxford University Press.
- ^ Mortimer, Dora. Can Straight People Be Queer? - An increasing number of young celebrities are labeling themselves 'queer.' But what does this mean for the queer community?. Vice Media. 9 Feb 2016 [2018-12-12].
- ^ Puar, Jasbir. Terrorist Assemblages: Homonationalism in Queer Times. Duke University Press. 2007. ISBN 9780822341147.
- ^ James Roffee & Andrea Waling Resolving ethical challenges when researching with minority and vulnerable populations: LGBTIQ victims of violence, harassment and bullying.
- ^ Archived copy. [January 31, 2014]. (原始內容存檔於February 2, 2014).
- ^ Rainbow Railroad - What we do. [January 9, 2018].
- ^ Tran, Tini. Gays In China: Beijing Queer Film Festival Goes Off Without A Hitch. The World Post. June 18, 2009 [30 January 2014].
General bibliography
編輯- Anon. Queercore. I-D Magazine 110 (the Sexuality Issue). 1992 [2018-01-14]. (原始內容存檔於2018-01-14).
- Crimp, Douglas; Rolston, Adam. AIDS DemoGraphics. Seattle Bay Press. 1990. ISBN 9780941920162.
- Kalin, Tom. Slant: Queer Nation. Artforum. November 1990: 21–23.
- Sicurella, Federico Giulio. The approach that dares speak its name: queer and the problem of 'big nouns' in the language of academia. Gender and Language. 2016, 10 (1): 73–84. doi:10.1558/genl.v10i1.20895.
- Tucker, Scott. Gender, Fucking, and Utopia: An Essay in Response to John Stoltenberg's Refusing to Be a Man. Social Text. 1990, 27 (27): 3–34. JSTOR 466305. doi:10.2307/466305.
External links
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