Zeitschriftenartikel: „Muslim lesbians“

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Kasmaya. „Keberadaan Lesbian di Kota Syariat: Faktor dan Interaksi Subjek“. Jurnal Sosiologi Agama Indonesia (JSAI) 2, Nr. 2 (30.07.2021): 86–100. http://dx.doi.org/10.22373/jsai.v2i2.1473.

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This study aims to describe the way lesbians interact with the environment where the majority of them are Muslims and the factors that influence a person to become a lesbian. The method used is a qualitative method with a case study approach. The informants of this study were four lesbians who lived in the city of Banda Aceh. The results of this study indicate that there are several things that underlie social interactions that shape lesbian behavior in an environment where the majority of Muslims are Muslims, that is family factors, fun, and trauma. The way lesbians adapt and run a partner relationship is the same as for heterosexual couples in general. However, for a more intimate relationship, this lesbian couple avoids their daily activities, then changes their appearance like men so that people don't suspect them. Abstrak Penelitian ini bertujuan untuk mendeskripsikan tentang cara lesbian berinteraksi dengan lingkungan sekitar yang mayoritasnya umat muslim serta faktor yang mempengaruhi seseorang menjadi seorang lesbian. Metode yang digunakan adalah metode kualitatif dengan pendekatan studi kasus. Informan penelitian ini berjumlah empat orang lesbian yang tinggal di Kota Banda Aceh. Hasil penelitian ini menunjukkan bahwa ada beberapa hal yang mendasari interaksi sosial membentuk perilaku lesbian dalam lingkungan sekitar yang mayoritasnya umat muslim yaitu faktor keluarga, keisengan dan trauma. Adapun cara lesbian beradaptasi dan menjalankan hubungan pasangan adalah sama dengan pasangan heteroseksual pada umumnya. Namun, untuk hubungan yang lebih intim pasangan lesbian ini menghindari daerah kegiatannya sehari-hari, kemudian mengubah penampilan seperti lelaki agar masyarakat tidak menaruh ke curigaan terhadap mereka.

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Siraj, Asifa. „British Muslim lesbians: reclaiming Islam and reconfiguring religious identity“. Contemporary Islam 10, Nr. 2 (23.12.2015): 185–200. http://dx.doi.org/10.1007/s11562-015-0348-9.

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3

Agadullina, E. R., und M. A. Chumakova. „Psychological essentialism: development and adaptation the scale“. Social Psychology and Society 8, Nr. 3 (2017): 147–62. http://dx.doi.org/10.17759/sps.2017080311.

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The article presents the results of the development and approbation of the scale of psychological essentialism (belief in invariability of group membership). The results of confirmatory factor analysis conducted on eight different groups (ethnic (Russians / Tajiks / Jews), gender groups (men / women), homosexuals (gay / lesbians) and religious groups (Orthodox / Muslim)) (n = 897), demonstrated the good fit to empirical data. The multi-group confirmatory factor analysis revealed that the different groups measured on the scale, can be compared with each other within a single category. The scale shows good convergent and discriminant validity. On the one hand, psychological essentialism associated with group entitativity, group identification, right-wing authoritarianism, social dominance orientation and justification the social hierarchy; on the other hand there are not correlation between the psychological essentialism and open to experience and attitude to novelty.

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Wim Peumans. „The Moral Breakdown between Religion and Sexuality in Narratives of Muslim Gays, Bisexuals, and Lesbians in Belgium“. DiGeSt. Journal of Diversity and Gender Studies 3, Nr. 1 (2016): 39. http://dx.doi.org/10.11116/jdivegendstud.3.1.0039.

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5

Siraj, Asifa. „“I Don't Want to Taint the Name of Islam”: The Influence of Religion on the Lives of Muslim Lesbians“. Journal of Lesbian Studies 16, Nr. 4 (Oktober 2012): 449–67. http://dx.doi.org/10.1080/10894160.2012.681268.

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6

Rahemtulla, Shadaab. „Scott Siraj al-Haqq Kugle, Homosexuality in Islam“. American Journal of Islam and Society 28, Nr. 1 (01.01.2011): 141–43. http://dx.doi.org/10.35632/ajis.v28i1.1275.

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Scott Siraj al-Haqq Kugle’s Homosexuality in Islam: Critical Reflectionon Gay, Lesbian, and Transgender Muslims is a comprehensive, engaging,and original rereading of the formative Islamic texts and traditions. Targetedat both academic and popular readers, the book has two prime objectives:to push heterosexual Muslims to confront their own prejudices abouthomosexuality within the Muslim community, and to give lesbian, gay, andtransgender Muslims greater confidence and the ability to speak about theirsexual realities in regard to the Islamic intellectual tradition ...

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Walters, Mark A., Jenny L. Paterson, Liz McDonnell und Rupert Brown. „Group identity, empathy and shared suffering: Understanding the ‘community’ impacts of anti-LGBT and Islamophobic hate crimes“. International Review of Victimology 26, Nr. 2 (03.03.2019): 143–62. http://dx.doi.org/10.1177/0269758019833284.

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This article examines the indirect impacts of hate crimes on lesbian, gay, bisexual and transgender and Muslim communities in the United Kingdom. Based on 34 qualitative interviews, we explore both the perceived meaning of ‘community’ in the context of targeted victimization and the emotional and behavioural effects that anti-lesbian, gay, bisexual and transgender and Islamophobic hate crimes have on other members of the victim’s group. Building on previous quantitative data undertaken as part of a larger programme of research, this study helps to explain how and why hate crimes have significant indirect consequences on two distinct but commonly targeted communities. The focus on lesbian, gay, bisexual and transgender and Muslim communities allowed us to draw out similarities and commonalities across different groups, further enhancing the understanding of the impacts of hate crime. In particular, the article highlights how for many lesbian, gay, bisexual and transgender and Muslim people feelings of anger and anxiety about hate crimes were linked to enhanced levels of empathy towards those that they share a group identity with. These empathic bonds often gave rise to a sense of ‘shared suffering’, with participants frequently feeling connected to group members worldwide through their common experiences of hate and prejudice. Although group identity was important to many participants’ sense of belonging to lesbian, gay, bisexual and transgender or Muslim communities, it was clear that the most profound impacts of hate crime were experienced when incidents occurred within someone’s local area. This highlighted the importance of location as a key variable in understanding both the meaning of ‘community’ and the indirect impacts of hate crime.

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Trini Hastuti, Luthfiyah. „Navigating Legal Boundaries: A Cross-Jurisdictional Comparison of Qanun Jinayat on Non-Muslims in Aceh and Brunei Darussalam“. DIKTUM: Jurnal Syariah dan Hukum 21, Nr. 2 (25.12.2023): 147–58. http://dx.doi.org/10.35905/diktum.v21i2.5339.

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Qanun Jinayah, being a legal framework based on Islamic principles, must prioritize justice and be focused on safeguarding the rights of all citizens, especially the minority non-Muslims in Aceh. According to the 2021 data from the Banda Aceh Government, the religious composition of the population of Aceh is as follows: 98.91% are Muslims, 0.79% are Protestants, 0.19% are Catholics, and 0.11% are Buddhists. The objective of the essay was to conduct a comparative analysis of the criminal laws applicable to non-Muslims in Aceh Province and Brunei Darussalam. The focus was on examining whether non-Muslim people in Aceh and Brunei, where Islamic criminal law is enforced, engage in illegal activities. The research indicates that in Brunei, besides flogging, there are other forms of punishment as well, such as amputation of hands and feet, incarceration, and stoning. The application of criminal law is more extensive for non-Muslims in Aceh compared to Brunei. Non-Muslims in Brunei are subject to only two criminal statutes, namely adultery and khalwat. Meanwhile, in Aceh, crimes committed by non-Muslims encompass seven specific offenses, namely khamar (consumption of alcohol), maisir (gambling), khalwat (close proximity between unmarried individuals of opposite genders), ikhtilat (mixing of genders in public spaces), liwath (homosexual acts), musahaqoh (lesbian acts), and qadzaf (false accusation of illicit sexual relations). It is important to note that these seven offenses are not governed by the Criminal Code. However, the procedural legislation of Aceh Qonun Jinayat still requires more regulation to establish a process. The procedural law of Qanun Jinayat does not impose any limitations on the means by which non-Muslims might express their voluntary submission, nor does it specify the stage at which such a statement must be made. For non-Muslims, this criterion becomes a question of legal certainty.

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Isnaini, Nurlaila. „Lesbian, Gay, Biseksual Dan Transgender (LGBT) Di Masyarakat Muslim“. Al Irsyad: Jurnal Studi Islam 3, Nr. 1 (05.03.2024): 1–8. http://dx.doi.org/10.54150/alirsyad.v3i1.251.

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This research aims to explore further the dynamics of social change in the acceptance of LGBT individuals in Muslim communities. The study falls within the scope of literature review, where all acquired data sources are analyzed in-depth. Previous research findings are also incorporated into this study, supported by books, journals, and other scholarly works related to the topic. The research results indicate that various perceptions emerge in society regarding LGBT behavior. The reasons provided by various parties, including LGBT individuals and activists, contribute to the proliferation of pros and cons among the public. Some oppose LGBT behavior, arguing that it goes against prevailing norms, both religious and cultural. On the other hand, some support LGBT behavior, justifying it as a form of freedom to express one's rights.

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Lara, Trinidad. „Queer, Muslim, and Maghrebi: An Intersectional Analysis of Immigrant Identities in Contemporary France“. Journal for Undergraduate Ethnography 12, Nr. 1 (15.03.2022): 33–53. http://dx.doi.org/10.15273/jue.v12i1.11312.

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This study investigates the complex ways in which queer Muslim women with origins from the Middle East and North Africa (MENA) negotiate belonging and selfhood in France. Drawing on a three-month long digital ethnography, I employ an intersectional approach to explore the juxtaposition of “Muslim” and “lesbian/ bisexual” identities and to answer the question, “How do queer Muslim immigrant women negotiate and conceptualize their identities in contemporary France?” As a marginalized group within a marginalized minority of immigrants from the MENA region, queer Muslim immigrant women have been overlooked in scholarship, public discourses, politics, religious, LGBTQ+ spaces, and religious spaces. This research addresses this gap by exploring the identity-related struggles of queer Muslim immigrant women in France and contributes to studies on Muslim subjectivities, immigration, and gender. Based on my findings, I argue that queer Muslim immigrant women in France negotiate their identities through reconfiguring “secular” and “Muslim” identities and queering religious texts. This negotiation takes place, in part, by using social media to connect with others who share a similar conceptualization of their identities within digital spaces.

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Williamson, Morgan, Tom Nadarzynski und Alex Pollard. „A qualitative exploration of queer Muslim women and the intersection between religious and sexual identities“. Psychology of Sexualities Review 11, Nr. 1 (2020): 42–53. http://dx.doi.org/10.53841/bpssex.2020.11.1.42.

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Some members of multiple minority groups experience conflict between their sexual and religious identities which could lead to negative impacts on their wellbeing. The present study aimed to examine the intersection of religion and sexual identity for queer Muslim women. Eight lesbian/bisexual/sexual minority Muslim women were interviewed about their lived experiences using a semi-structured interview. A thematic analysis, informed by internal conflict theory, identified five themes: (i) compartmentalised identities; (ii) religious expectations; (iii) Is being gay a choice? (iv) ‘I am who I am’: acceptance; and (v) authenticity. The results revealed an internal conflict from compartmentalised identities, but acceptance was a dominating theme. It investigates a novel issue and future research is warranted regarding the development of interventions to improve wellbeing for queer Muslim women.

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Brooks, Kelly D. „Telling the Stories of Gay, Lesbian, and Transgender Muslims“. Sex Roles 71, Nr. 9-10 (28.09.2014): 351–53. http://dx.doi.org/10.1007/s11199-014-0420-6.

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13

Widyantoro, Hary. „Global Islamic Liberation Theology in the Local Context of Transgendered Indonesian Muslims“. Al-Tahrir: Jurnal Pemikiran Islam 19, Nr. 2 (14.11.2019): 235–59. http://dx.doi.org/10.21154/altahrir.v19i2.1677.

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Abstract: The place of Lesbian, gay, bisexual, and transgender (LGBT) Muslims within Islamic normativity has become attention for scholars and activists, such as Kecia Ali and Scot Kugle, Nur Kholis who rethink the place of LGBT people in social, political, and religious lives. The paper discusses how Islamic liberation theology, as a global concept within the Muslim world, has inspired Nahdlatul Ulama Islamic University scholar-activists to hold discussions about the place of waria in Islam, at the Pesantren Waria Al-Fatah, Yogyakarta. However, as globalization leads to glocalization, the way the concept is understood and implemented differs from that global one. The study argues that global Islamic liberation theology influencing the activists in perceiving waria subject position has undergone “glocalization.” As Islamic liberation theology was used to fight against colonialism and capitalism, the scholar-activists now find in it the tools to fight against the oppression towards gender minorities, particularly waria. The study is based on interviews with several Nahdlatul Ulama activists, and participant observation in the Pesantren event.الملخص: أصبحت LGBT من المسلمين في الأعراف الإسلامية موضع اهتمام العلماء والناشطين مثل كيجيا علي وسكوت كوغل ونور خالص الذين قاموا بإعادة التفكير في مكانة فريق LGBT في الحياة الاجتماعية والسياسية والدينية. ناقش هذا المقال كيف أن لاهوت التحرير الإسلامي كمفهوم عالمي في العالم الإسلامي ألهم العلماء والناشطين في جامعة نهضة العلماء الإسلامية لعقد نقاش حول مكانة الخنثى في الإسلام في بسانترين "الفتح" للخنثي جوكجاكرتا. ولكن حين اتجهت العولمة إلى العولمة فإن طريقة المفهوم فهمت وطبّقت مختلفة عن ما يكون عالميا. رأت هذه الدراسة أن لاهوت التحررير الإسلامي العالمي الذي يؤثر الناشطين في فهم مكانة الخنثي وقع في العولمة، لأن لاهوت التحرير الإسلامي مستخدم لمحاربة الاستعمارية والرأسمالية. وجد العلماء والناشطون الآن وسائل لمحاربة الخنثي هي القمع تجاه الأقليات الجنسانية. اعتمدت هذه الدراسة على مقابلة بعض الناشطين من جمعية نهضة العلماء والملاحظة بالمشاركة في أنشطة بسانترين.Abstrak: Tempat Muslim Lesbian, gay, biseksual, dan transgender (LGBT) dalam normativitas Islam telah menjadi perhatian para cendekiawan dan aktivis, seperti Kecia Ali dan Scot Kugle, Nur Kholis yang memikirkan kembali tempat orang LGBT dalam bidang sosial, politik, dan kehidupan agama. Makalah ini membahas bagaimana teologi pembebasan Islam, sebagai konsep global dalam dunia Muslim, telah mengilhami para cendekiawan-aktivis Universitas Islam Nahdlatul Ulama untuk mengadakan diskusi tentang tempat waria dalam Islam, di Pesantren Waria Al-Fatah, Yogyakarta. Namun, ketika globalisasi mengarah ke glokalisasi, cara konsep dipahami dan diterapkan berbeda dari yang global. Studi ini berpendapat bahwa teologi pembebasan Islam global yang memengaruhi para aktivis dalam memahami posisi subyek waria telah mengalami “globalisasi.” Karena teologi pembebasan Islam digunakan untuk memerangi kolonialisme dan kapitalisme, para aktivis sarjana sekarang menemukan di dalamnya alat untuk melawan penindasan terhadap gender minoritas, khususnya waria. Studi ini didasarkan pada wawancara dengan beberapa aktivis Nahdlatul Ulama, dan pengamatan partisipan dalam acara Pesantren.

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Yip, Andrew Kam-Tuck. „Living Out Islam: Voices of Gay, Lesbian, and Transgender Muslims“. Sociology of Religion 76, Nr. 3 (06.08.2015): 360–61. http://dx.doi.org/10.1093/socrel/srv037.

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Flaskerud, Ingvild. „Living out Islam: voices of gay, lesbian and transgender Muslims“. Theology & Sexuality 22, Nr. 1-2 (16.05.2016): 120–22. http://dx.doi.org/10.1080/13558358.2017.1296695.

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Robiah Al Adawiyah, Fatchiyyah, Hasbi Aswar, Primadiani Difida Widyaputry und Fitry Wahyuni. „The Threat of The LGBT Community In Indonesia and How Muslims Should Act“. Dauliyah: Journal of Islam and International Affairs 8, Nr. 2 (29.08.2023): 196–207. http://dx.doi.org/10.21111/dauliyah.v8i2.10522.

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Lesbian, Gay, Bisexual, Transgender (LGBT) has become a polemic in globalpolitics due to the rapid growth of this movement in various parts of the world. Theentry of LGBT in Indonesia is considered as the actualization of freedom oversexual orientation. On the other hand, LGBT also receives a lot of oppositionbecause Indonesia is a country with a majority Muslim population. This paper aimsto explain how massive the LGBT movement is in Indonesia and how Islamicorganizations such as NU and Muhammadiyah deal with it. This study uses theconcept of the role of Non-Governmental Organizations (NGOs) as a tool to analyzethese problems. The method used is a qualitative method using literature studiesthrough online searches. The recommendation of this research is that Islamicorganizations should work more comprehensively to curb the growth of the LGBTmovement in Indonesia. Keywords: Indonesia, Muslim Groups, Threat of LGBT.

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Rasheed, Shaireen. „Islam, Sexuality, and the “War on Terror”“. American Journal of Islam and Society 31, Nr. 1 (01.01.2014): 1–15. http://dx.doi.org/10.35632/ajis.v31i1.291.

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This paper explores the reasons why, in the aftermath of 9/11, the interests of Muslim women and Muslim gays have become the civilizing mission in the “war on terror.” In critically examining how pervasive American and European notions of patriotism, liberalism, secularism, and freedom have been couched within the discourseof sexual rights, I explain why this new politics of belonging is inseparable from the new politics of exclusion. This shift has had consequences for progressive social movements. Whereas in social and cultural analysis nationalism has long been associated with male dominance, sexual control, and heteronormativity, certain articulations of feminism and lesbian/gay liberation are now intimately linked with the reinforcement of ethno-cultural boundaries within the western framework. A required allegiance to sexual liberties and rights has been employed as a technology of control and exclusion – what Joan Scott calls a “politics of sexclusion.” This paper elucidates how Muslim gays are joining Muslim women, whose “liberation,” as postcolonial feminists have long argued, has traditionally been used to justify imperialism. I conclude by discussing bodies as a site for the materialization of power and resistance, as related to Luce Irigaray’s notion of an “ethics of sexual difference,” in an attempt to provide the phenomenological conditions of an “alternative space” in which the Muslim as “other” can be heard. The critical role of such a methodology is not to restore a lost historical and obliterated native, but to let her emerge in her difference. This ontology studies the varying ontic meanings of a localized phenomenon, their constitution as different realities and objectivities (i.e., as entities, occurrences, processes, events, (and facts), to shift our focus from identifying the Muslim other to asking “How do we experience the Muslim other as ‘other’?”

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Rasheed, Shaireen. „Islam, Sexuality, and the “War on Terror”“. American Journal of Islamic Social Sciences 31, Nr. 1 (01.01.2014): 1–15. http://dx.doi.org/10.35632/ajiss.v31i1.291.

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This paper explores the reasons why, in the aftermath of 9/11, the interests of Muslim women and Muslim gays have become the civilizing mission in the “war on terror.” In critically examining how pervasive American and European notions of patriotism, liberalism, secularism, and freedom have been couched within the discourseof sexual rights, I explain why this new politics of belonging is inseparable from the new politics of exclusion. This shift has had consequences for progressive social movements. Whereas in social and cultural analysis nationalism has long been associated with male dominance, sexual control, and heteronormativity, certain articulations of feminism and lesbian/gay liberation are now intimately linked with the reinforcement of ethno-cultural boundaries within the western framework. A required allegiance to sexual liberties and rights has been employed as a technology of control and exclusion – what Joan Scott calls a “politics of sexclusion.” This paper elucidates how Muslim gays are joining Muslim women, whose “liberation,” as postcolonial feminists have long argued, has traditionally been used to justify imperialism. I conclude by discussing bodies as a site for the materialization of power and resistance, as related to Luce Irigaray’s notion of an “ethics of sexual difference,” in an attempt to provide the phenomenological conditions of an “alternative space” in which the Muslim as “other” can be heard. The critical role of such a methodology is not to restore a lost historical and obliterated native, but to let her emerge in her difference. This ontology studies the varying ontic meanings of a localized phenomenon, their constitution as different realities and objectivities (i.e., as entities, occurrences, processes, events, (and facts), to shift our focus from identifying the Muslim other to asking “How do we experience the Muslim other as ‘other’?”

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Ibrahim, Hafsa Ali, und Halkano Abdi Wario. „Reconstructing the Traditional Roles of Contemporary Muslim Mothers in Kenya“. East African Journal of Traditions, Culture and Religion 5, Nr. 1 (07.10.2022): 89–97. http://dx.doi.org/10.37284/eajtcr.5.1.876.

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There is a constant struggle for women who aspire to be good Muslim mothers at the same time have a positive impact on their society as professionals. These women do acknowledge and understand their unique position in the upbringing of children and prioritise motherhood responsibility over their other ambitions in life. There are those who prioritise their education and career over motherhood and others believe that Muslim women are not ideally supposed to be working outside the house. The Muslim society is experiencing all types of impurities ranging from drug addiction, corruption, homosexuality, lesbianism, alcoholism, homicides, and mass poverty to destitution. Could this be as a result of Muslim women going out to work and delegating their responsibility at home? Or how can they make the best out of their position at home as mothers and outside as professionals to help change society? In what ways can they balance and get out of their stereotypical roles and contribute positively to the wellbeing of the whole society? This article will discuss motherhood institutions from the daily experiences of mothers; homestay, working, older, and the modern generation. It will also try to find out whether they can balance being a mother and a career person and what impact this will have on Muslim society

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Yip, Andrew K. T. „Researching Lesbian, Gay, and Bisexual Christians and Muslims: Some Thematic Reflections“. Sociological Research Online 13, Nr. 1 (Januar 2008): 116–29. http://dx.doi.org/10.5153/sro.1660.

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This paper highlights some thematic reflections primarily based on two empirical research projects on lesbian, gay, and bisexual (LGB) Christians and Muslims. It begins by discussing reflexivity by way of contextualising the subsequent exploration of specific themes. This is followed by a discussion of the plight of LGB Christians and Muslims which renders research on this population highly sensitive. The paper then explores the theme of researching meanings and lived experiences sensitively, focusing on the importance of being theoretically and culturally sensitive; and the relevance of methodological pragmatism and pluralism. It then proceeds to a detailed discussion of accessing ‘hidden’ populations and trust building; and the dynamics of the insider/outsider status. The paper concludes with a call for LGB research to take seriously intersectionality of contemporary LGB identity (e.g. sexual, religious, cultural, ethnic), and the role of religion/spirituality in LGB lives and politics.

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MacIver, Erin. „Homosexuality in Islam: critical reflection on gay, lesbian and transgender Muslims“. Culture, Health & Sexuality 15, sup1 (Juli 2013): 108–10. http://dx.doi.org/10.1080/13691058.2012.732745.

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Glass, Andrea. „Lesbutantes, Guerilla Queers, and Dyke Nights: Transgressing Heteronormative Borders and the Folklore of Queer Resistance“. Journal of Folklore Research 60, Nr. 2-3 (Mai 2023): 143–65. http://dx.doi.org/10.2979/jfr.2023.a912092.

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Abstract: Recent publications have lamented the death of lesbian bars and the absence of distinct urban gayborhoods. The Lesbian Bar Project points out that there are just fifteen lesbian bars left in the United States as of 2021. The rise of social-sexual mobile applications, the impact of gentrification, and a cultural shift in attitudes surrounding acceptance have all contributed to the decline of dedicated lesbian spaces. Comparing the popularity and availability of mobile applications and social-sexual outlets for gay men, such as Grindr, with those designed for queer women—as well as new and unique queer pop-up events, social media forums, and networking opportunities—reveals the ways queer women are subverting authority, resisting changes, and disrupting space through shared practices and experiences. New opportunities and sites for queer spatial resistance have emerged and mobile applications like Meetup facilitate the literal takeover of popular urban spaces. Though technology may have reterritorialized certain sexual geographies for the lesbian community, this essay shows how queer practices are now informing place in ways that assert a queer spatial justice.

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Glass, Andrea. „Lesbutantes, Guerilla Queers, and Dyke Nights: Transgressing Heteronormative Borders and the Folklore of Queer Resistance“. Journal of Folklore Research 60, Nr. 2-3 (Mai 2023): 143–65. http://dx.doi.org/10.2979/jfolkrese.60.2_3.07.

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Abstract: Recent publications have lamented the death of lesbian bars and the absence of distinct urban gayborhoods. The Lesbian Bar Project points out that there are just fifteen lesbian bars left in the United States as of 2021. The rise of social-sexual mobile applications, the impact of gentrification, and a cultural shift in attitudes surrounding acceptance have all contributed to the decline of dedicated lesbian spaces. Comparing the popularity and availability of mobile applications and social-sexual outlets for gay men, such as Grindr, with those designed for queer women—as well as new and unique queer pop-up events, social media forums, and networking opportunities—reveals the ways queer women are subverting authority, resisting changes, and disrupting space through shared practices and experiences. New opportunities and sites for queer spatial resistance have emerged and mobile applications like Meetup facilitate the literal takeover of popular urban spaces. Though technology may have reterritorialized certain sexual geographies for the lesbian community, this essay shows how queer practices are now informing place in ways that assert a queer spatial justice.

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Ghufron, Salma Nuha, und Muhamad Arifin. „PENYIMPANGAN SEKSUAL: LGBT PADA KELUARGA MUSLIM, FAKTOR, DAN SIKAP ISLAM“. Al-Majaalis 11, Nr. 1 (20.11.2023): 16–42. http://dx.doi.org/10.37397/amj.v11i1.414.

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LGBT (Lesbian, Gay, Biseksual, dan Transgender) adalah salah satu fenomena sosial di masyarakat. Seiring dengan arus globalisasi dan perkembangan teknologi informasi yang begitu pesat, komunitas ini mulai menampakkan eksistensinya di Indonesia. Keberadaan komunitas ini memantik pro dan kontra di tengah masyarakat. Semula, mereka memilih untuk menyembunyikan identitasnya, namun seiring berjalannya waktu dan perubahan cara pandang masyarakat, komunitas ini sudah mulai berani mengekspos identitasnya dan menuntut pengakuan dari masyarakat. Perilaku komunitas ini tidak sejalan dengan ajaran agama Islam dan budaya masyarakat yang telah tertanam sedari dahulu kala. Penelitian ini dilakukan pada komunitas LGBT yang ada di Jakarta Selatan dari berbagai kalangan dan lapisan masyarakat yang bermacam-macam. Penelitian ini bertujuan menganalisis faktor penyebab terjadinya penyimpangan seksual: LGBT, serta pandangan Islam dalam menyikapinya. Penelitian ini menggunakan metode kualitatif dengan jenis penelitian studi kasus. Hasil dari penelitian ini menunjukkan bahwa: (1) terdapat 4 faktor yang menyebabkan terjadinya penyimpangan seksual: LGBT, (2) faktor dominan yang menyebabkan penyimpangan seksual: LGBT ini adalah faktor menjadi korban pelecehan seksual, dan (3) pandangan Islam dalam menyikapi fenomena ini.

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Safitri, Dewi, Elly Warnisyah Harahap und Hotmatua Paralihan. „Fenomena Perilaku LGBT di Kalangan Muslim dan Kristen: Studi Kasus Media Sosial“. ANWARUL 3, Nr. 3 (07.04.2023): 379–90. http://dx.doi.org/10.58578/anwarul.v3i3.1034.

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The Phenomenon of LGBT Behavior Among Muslims and Christians: A Case Study of Social Media. While the type of research used by the author is a library research. As for the data analysis using descriptive qualitative methods, content analysis comparative methods, and hermeneutic methods. Problems on social media related to LGBT come from pornographic sites where users can easily participate, share and create content in the virtual world which is immediately widespread, apart from that there are facts proving this deviation, also because this issue is a classic issue that then it is developing again at the present time, especially in the community and has a very negative impact because it can damage the morale of the nation's children and is very contrary to religious norms, values and Pancasila. This research approach takes the historical approach method. The results of this study indicate that the phenomenon of LGBT (Lesbian, Gay, Bisexual and Transgender) is a group that has a different sexual orientation than heterosexuals. In Indonesia, it began to be advertised openly in people's lives. Many people claim that they are LGBT. For Muslims and Christians in Indonesia about the Sodom people at the time of Prophet Lut who were punished by God for same-sex sexual behavior that deviated and left religious teachings. One of the developments of LGBT is the spread of social media where users can communicate, share and create content by spreading photos or videos. The issue of sexual deviance has become the object of debate where people still think that LGBT behavior is an act that is not appropriate. And some people think that everyone has the right to freedom of belief, express thoughts and attitudes according to their conscience.This finding is in accordance with Akhmad Said Asrori The Executive Board of Nadhlatul Ulama (PBNU) emphasized that he rejects the practice or actions of Lesbian, Gay, Bisexual, and Transgender (LGBT) because it greatly deviates from the teachings of Islam. All Muslims are obliged to guide LGBT actors to the right path. Research, these findings disagree with the world leader Barrack Obama who legalized same-sex marriage and indicated that he supports LGBT people. Same-sex couples who wish to marry, can register their marriage at the US civil registry office.

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Siraj, Asifa. „Isolated, Invisible, and in the Closet: The Life Story of a Scottish Muslim Lesbian“. Journal of Lesbian Studies 15, Nr. 1 (18.01.2011): 99–121. http://dx.doi.org/10.1080/10894160.2010.490503.

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Yip, Andrew Kam-Tuck. „The quest for intimate/sexual citizenship: lived experiences of lesbian and bisexual Muslim women“. Contemporary Islam 2, Nr. 2 (05.06.2008): 99–117. http://dx.doi.org/10.1007/s11562-008-0046-y.

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Baderoon, Gabeba. „“I Compose Myself”: Lesbian Muslim Autobiographies and the Craft of Self-Writing in South Africa“. Journal of the American Academy of Religion 83, Nr. 4 (09.10.2015): 897–915. http://dx.doi.org/10.1093/jaarel/lfv075.

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Wahyuni, Nike, Amirah Diniaty und Asti Meiza. „Kompetensi Multikultural pada Konseling Lesbian Gay Biseksual dan Transgender dalam Perspektif Islam“. Psikobuletin:Buletin Ilmiah Psikologi 1, Nr. 2 (01.06.2020): 129. http://dx.doi.org/10.24014/pib.v1i2.9488.

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Angka kasus LGBT yang meningkat setiap tahunnya menjadi kekhawatiran dan isu yang harus disikapi bijak dan kompeten oleh konselor dalam praktik konseling. Tulisan ini membahas secara teoritis hasil-hasil penelitian tentang kompetensi multikultural yang harus dimiliki konselor dalam praktik konseling terhadap kasus LGBT dalam perspektif Islam. Gagasan enam kontinum dalam praktik konseling terhadap kasus LGBT yang harus dikuasai konselor meliputi Self, Relationship, Differential of feeling,Identify, Spiritual Intervention dan Acceptane of environmental. Kode Etik American Counseling Association (ACA) mensyaratkan penegasan identitas LGBT, termasuk memvalidasi individu LGBT sebagai bagian dari kompetensi yang harus dikuasai konselor. Selain itu konselor sendiri harus mengenali dirinya sendiri, melakukan penilaian biopsikososial menyeluruh terhadap klien LGBT, tidak menyalahkan, dan menjunjung standar etika. Sebagai konselor muslim, pandangan konselor tentang ajaran Islam yang melarang keras LGBT menjadi norma yang dapat disampaikan pada klien sehingga pembingkaian informasinya menjadi tepat

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Failler, Angela. „Unsettling homocolonial frames of remembrance: Two-Spirit and Indigiqueer interventions at the museum“. Memory Studies 16, Nr. 1 (Februar 2023): 12–31. http://dx.doi.org/10.1177/17506980221144545.

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This article considers a Two-Spirit and Indigiqueer protest at the Canadian Museum for Human Rights as a flashpoint that exposes problems with how memory-making institutions are incorporating lesbian, gay, bisexual, trans and queer issues into their programming and/or collections. The protest brings into relief the museum’s investment in a homocolonial framing of remembrance for the way in which the telling of lesbian, gay, bisexual, trans and queer ‘progress’ is entangled with a settler colonial political economy wherein the tokenistic inclusion of some queers into the sexual citizenry happens alongside the dispossession, devaluing and criminalizing of others. I then undertake some preliminary ‘curatorial dreaming’ upon two other interventions–commentaries uploaded to a digital story bank by a Two-Spirit and an Indigenous queer museumgoer, and the short film Woman Dress by Plains Cree artist TJ Cuthand. Along with the protest, the commentaries and the film unsettle homocolonial frames of remembrance and provide critical openings towards decolonial queer memory work at the museum.

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Syahnan, Mhd, Muhammad Iqbal und Ja'far Ja'far. „AL WASHLIYAH FATWA COUNCIL’S RESPONSE TO CONTEMPORARY ISLAMIC ISSUES“. Journal of Indonesian Ulama 1, Nr. 1 (30.06.2023): 1–19. http://dx.doi.org/10.30821/jiu.v1i1.1.

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Abstract: This article examines the response of the Al Washliyah Fatwa Council to contemporary Islamic issues. Specifically, it explores the council’s fatwas on terrorism and jihad, communism, Ahmadiyah, women and non-Muslims as leaders, and lesbian, gay, bisexual, and transgender individuals. This study is conducted as a literature review with a sociological approach. The research data consists of fatwa documents issued by Al Washliyah, as well as other organizational documents. The data is analyzed using the interpretation method. In analyzing the study’s topic, Max Weber’s theory of social action and power domination will be employed. The study suggests that the Al Washliyah Fatwa Council, as the sole authority on religious matters within the Al Washliyah organization, encourages the obedience and implementation of its fatwas by the organization’s members, even though these fatwas are not fully socialized. Additionally, this institution employs religious values as the legal basis for the decisions made in its fatwas, which is evident from the long-standing guideline for fatwa stipulation. The fatwas also indicate that Al Washliyah upholds the traditions of the Shâfi‘iyah school in Indonesia. Abstract: Artikel ini mengkaji respons Dewan Fatwa Al Washliyah terhadap isu-isu Islam kontemporer. Secara khusus, studi ini mengkaji fatwa lembaga ini tentang teorisme dan jihad, komunisme, Ahmadiyah, perempuan dan non-Muslim sebagai pemimpin, dan lesbian, gay, biseksual dan transgender. Studi ini merupakan studi kepustakaan dengan pendekatan sosiologis. Data penelitian berupa dokumen fatwa yang diterbitkan oleh Al Washliyah, demikian juga dokumen-dokumen organisasi lainnya. Data kemudian dianalisis dengan metode interpretasi. Dalam menganalisis topik studi, teori Max Weber tentang tindakan sosial dan dominasi kekuasaan akan digunakan. Studi ini mengajukan temuan bahwa Dewan Fatwa Al Washliyah sebagai pemegang tunggal otoritas keagamaan dalam organisasi Al Washliyah, mendorong fatwa-fatwanya untuk ditaati dan dijalankan oleh warga organisasi, meskipun faktanya fatwa-fatwa tersebut kurang disosialisasikan secara maksimal. Demikian juga lembaga ini memanfaatkan nilai-nilai agama sebagai landasan hukum dari fatwa yang telah diputuskan, dan hal ini juga terlihat dari keberadaan sebuah pedoman penetapan fatwa yang telah sejak lama disusun. Fatwa-fatwa tersebut juga menunjukkan bahwa Al Washliyah meneruskan tradisi mazhab Syafi‘iyah di Indonesia. Untuk memperkuat legitimasi fatwa, Dewan Fatwa Al Washliyah bekerjasama dengan Pengurus Besar Al Washliyah dalam menjalankan fatwa. Kharisma lembaga fatwa ini, dan juga ulama-ulama yang bernaung di dalamnya, membuat keputusan-keputusan lembaga ini diterima tanpa mendapatkan kritikan dari internal organisasi.

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Aryanti, Yosi. „Fenomena Lesbian, Gay, Biseksual Dan Transgender (Solusi Dan Upaya Pencegahannya)“. HUMANISMA : Journal of Gender Studies 3, Nr. 2 (19.12.2019): 154. http://dx.doi.org/10.30983/humanisme.v3i2.2415.

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The phenomenon of lesbian, gay, bisexual and transgender (LGBT) in millennial times is no longer considered a new thing in society. Previously these behaviors were considered strange for some people, but in an age of increasingly sophisticated technology, this has become commonplace. Today many have openly stated and identified themselves as the identity of LGBT people or as supporters of their development. This large wave of groups striving to be recognized in the eyes of the world has been carried out intensively and continuously. Indonesia as the largest Muslim cannot be separated from the influence and threat of LGBT. This study aims to explore how the phenomenon of LGBT development and illustrate how solutions and efforts to prevent it. This research was compiled using a literature review approach related to LGBT studies. The results of the excavation found that the LGBT movement is no longer just an individual movement but has entered the public sphere. To overcome this condition, in addition to regulations relating to the movement of LGBT people, in the smallest environments in households must prepare methods and ways to prevent the presence of LGBT.

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Boucher, Cindy. „Newly Imagined Audiences: Folkways' Gay and Lesbian Records“. Journal of Popular Music Studies 20, Nr. 2 (Juni 2008): 129–49. http://dx.doi.org/10.1111/j.1533-1598.2008.00151.x.

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Brown-Iannuzzi, Jazmin L., Maxine B. Najle und Will M. Gervais. „The Illusion of Political Tolerance: Social Desirability and Self-Reported Voting Preferences“. Social Psychological and Personality Science 10, Nr. 3 (23.03.2018): 364–73. http://dx.doi.org/10.1177/1948550618760147.

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Tolerance for diversity in America is often indexed by direct measures, such as self-reported “willingness to vote” polls. However, pressures to be or appear unprejudiced may bias such estimates, yielding misleading and overly optimistic inferences about tolerance in America. The current research investigated the degree to which direct and indirect measures of political candidate preferences converge and diverge across six target groups varying in acceptability of stigmatization (atheists, African Americans, Catholics, gay men and lesbians, Muslims, and women) and across relevant participant demographics. Overall, participants ( N = 3,000, nationally representative) reported less willingness to vote for target groups when measured indirectly, relative to directly. Additionally, the divergence between the direct and indirect measures was especially evident for social groups for which overt stigmatization is normatively inappropriate. This research provides a vital benchmark that quantifies the gulf between the direct and indirect measures of tolerance for various oft-stigmatized groups in America.

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Darmoko, Murry. „LESBIAN GAY BISEXUAL TRANSGENDER (LGBT) SEBAGAI COSMOPOLITAN PARADOX LIFE STYLE DAN PENANGANANNYA MELALUI PENDIDIKAN TINGGI“. Khazanah: Jurnal Studi Islam dan Humaniora 16, Nr. 2 (25.12.2018): 177. http://dx.doi.org/10.18592/khazanah.v16i2.2324.

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This study focuses on Lesbian Gay Bisexuals Transgender (LGBT) which are used as the cosmopolitan life style of today's generation. Evidence of social media shows the rapid development of LGBT members. In Shari'a through religious arguments, LGBT is haram and can be punished until the death penalty and also in LGBT health is considered as one of the causes of HIV-AIDS. However, sociologically, people can accept their presence. LGBT is a paradox of life style in the Muslim community of the world. LGBT is important to be studied, especially related to the pattern of Amar Ma'rûf Nahiy Munkar in Indonesia. Two formulation of the problem, How does the Amar Ma'rfu Pattern prevent LGBT? Second, How does the Nahiy Munkar Pattern overcome LGBT? The purpose of this study answers the two formulations above through Higher Education. Sociology of Law is used as a research approach with qualitative methods because it provides answers. The summary of the research results shows that higher education has a role in fostering LGBT through the socialization of MUI fatwa number 57 of 2014 and applying ant and bee patterns in implementing the Anti LGBT Campus Program through the teaching and learning process that explains LGBT in terms of religion and health and anti-campaign LGBT when implementing community service learning. Penelitian ini fokus pada Lesbian Gay Bisexual Transgender (LGBT) yang dijadikan sebagai kosmopolitan life style generasi masa kini. Bukti media sosial menunjukkan perkembangan pesat anggota LGBT. Secara syariat melalui dalil-dalil agama, LGBT adalah haram dan dapat dipidana sampai hukuman mati dan juga dalam kesehatan LGBT dianggap sebagai salah satu penyebab HIV-AIDS. Walaupun begitu, secara sosiologi, masyarakat dapat menerima kehadiran mereka. LGBT menjadi paradox life style dalam masyarakat muslim dunia. LGBT penting diteliti, terutama berkaitan dengan pola Amar Ma’rûf Nahiy Munkar di Indonesia. Dua rumusan masalah, Pola Amar Ma’rûf yang bagaimana dapat mencegah LGBT? Kedua, Pola Nahiy Munkar yang bagaimana dapat mengatasi LGBT? Tujuan penelitian ini menjawab dua rumusan di atas melalui Pendidikan Tinggi. Sosiologi Hukum dijadikan pendekatan penelitian dengan metode kualitatif karena memberikan jawaban. Ringkasan hasil penelitian menunjukkan pendidikan tinggi berperan dalam membina LGBT melalui sosialisasi Fatwa MUI nomor 57 tahun 2014 dan menerapkan pola semut dan lebah dalam melaksanakan Program Kampus Anti LGBT melalui proses belajar mengajar dengan kewajiban menempuh mata kuliah yang menjelaskan LGBT dari sisi agama dan kesehatan serta kampanye anti LGBT saat pelaksanaan KKN di masyarakat.

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Garrett, Matthew L., und Fred P. Spano. „An examination of LGBTQ-inclusive strategies used by practicing music educators“. Research Studies in Music Education 39, Nr. 1 (25.03.2017): 39–56. http://dx.doi.org/10.1177/1321103x17700702.

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The purpose of this research was to examine LGBTQ-inclusive strategies used by practicing music educators in the United States. Participants ( N = 300) in a nonprobabilistic sample completed a survey inquiring as to their comfort using LGBTQ-inclusive strategies in a school music class, their perceptions of barriers to LGBTQ inclusion, and whether they had received training related to LGBTQ issues. Self-identified heterosexual respondents were requested to complete an additional set of questions to determine their attitudes toward lesbians and gay men. Additional questions were used to capture demographic data including (1) years of teaching experience, (2) school and community types, and (3) racial, ethnic, gender, and sexual identity. Results revealed that respondents self-identifying as heterosexual generally held positive attitudes toward lesbians and gay men. Results suggest that music teacher participants in this study were aware of heterosexist language in their learning environments and likely to discourage this type of classroom behavior. Overall, respondents appeared not to be worried about the various stakeholders (administrators, parents, and colleagues) in their educational environment. The majority of music teachers surveyed indicated that they received no pre-service training (91.3%, n = 274) and no in-service training (87.3%, n = 262) relevant to LGBTQ inclusion. Respondents who had received in-service training, however, were more comfortable discussing LGTBQ issues in their classrooms and promoting LGBTQ awareness in their schools. Findings from this study suggest that in-service professional development related to LGBTQ issues may increase the use of LGBTQ-inclusive strategies used in music classrooms.

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Shah, Shanon. „Constructing an alternative pedagogy of Islam: the experiences of lesbian, gay, bisexual and transgender Muslims“. Journal of Beliefs & Values 37, Nr. 3 (August 2016): 308–19. http://dx.doi.org/10.1080/13617672.2016.1212179.

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Yildiz, Armanc. „‘Turkish, Dutch, gay and proud’: Mapping out the contours of agency in homonationalist times“. Sexualities 20, Nr. 5-6 (18.07.2016): 699–714. http://dx.doi.org/10.1177/1363460716645805.

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In 2012 Amsterdam Gay Pride Canal Parade hosted a Turkish Boat, organized by Dutch citizens of Turkish decent. The newspaper articles consistently emphasized what an advancement this was for the Turkish migrants, considering their ‘cultural background.’ Simultaneously, public opinion on the former immigrants from Turkey and Morocco as intolerant towards LGBTI people and how they are ‘gay bashing on the streets’ was still present. The scholarship on homonationalism and gay imperialism has been dealing with questions of Orientalism, islamophobia and racism since the 2000s. The question of agency within this scholarship, however, was not dealt with extensively. This paper will engage with this question by mapping out Dutch homonationalism and focusing on how this specific context produces historically contingent subject positions – such as gay, lesbian, Muslim, Turkish or Moroccan-Dutch – that are hierarchized within the Dutch public sphere. None of them is innocent of power or neutral, the power configurations among these subject positions lay the ground of agency upon which the subject can act.

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Vaidya, Ameya, Feng Mai und Yue Ning. „Empirical Analysis of Multi-Task Learning for Reducing Identity Bias in Toxic Comment Detection“. Proceedings of the International AAAI Conference on Web and Social Media 14 (26.05.2020): 683–93. http://dx.doi.org/10.1609/icwsm.v14i1.7334.

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With the recent rise of toxicity in online conversations on social media platforms, using modern machine learning algorithms for toxic comment detection has become a central focus of many online applications. Researchers and companies have developed a variety of models to identify toxicity in online conversations, reviews, or comments with mixed successes. However, many existing approaches have learned to incorrectly associate non-toxic comments that have certain trigger-words (e.g. gay, lesbian, black, muslim) as a potential source of toxicity. In this paper, we evaluate several state-of-the-art models with the specific focus of reducing model bias towards these commonly-attacked identity groups. We propose a multi-task learning model with an attention layer that jointly learns to predict the toxicity of a comment as well as the identities present in the comments in order to reduce this bias. We then compare our model to an array of shallow and deep-learning models using metrics designed especially to test for unintended model bias within these identity groups.

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Etengoff, Chana M., und Eric M. Rodriguez. „“I feel as if I’m lying to them”: Exploring Lesbian Muslims’ Experiences of Rejection, Support, and Depression“. Journal of Homosexuality 68, Nr. 7 (01.03.2021): 1169–95. http://dx.doi.org/10.1080/00918369.2021.1888586.

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Shannahan, Dervla Sara. „Sexual ethics, marriage, and sexual autonomy: the landscapes for Muslimat and lesbian, gay, bisexual, and transgendered Muslims“. Contemporary Islam 3, Nr. 1 (31.01.2009): 59–78. http://dx.doi.org/10.1007/s11562-008-0077-4.

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James, Wesley, Brian Griffiths und Anne Pedersen. „The “Making and Unmaking” of Prejudice Against Australian Muslims and Gay Men and Lesbians: The Role of Religious Development and Fundamentalism“. International Journal for the Psychology of Religion 21, Nr. 3 (21.06.2011): 212–27. http://dx.doi.org/10.1080/10508619.2011.581579.

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Condon, Kathleen. „Exhibit Review: National Museum of Lesbian, Gay, Bisexual & Transgender History The Lesbian, Gay, Bisexual & Transgender Community Center New York, New York“. Museums & Social Issues 3, Nr. 1 (April 2008): 133–36. http://dx.doi.org/10.1179/msi.2008.3.1.133.

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Smart, Mary Ann, Philip Brett, Elizabeth Wood und Gary C. Thomas. „Queering the Pitch: The New Gay and Lesbian Musicology“. Notes 51, Nr. 4 (Juni 1995): 1280. http://dx.doi.org/10.2307/899102.

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Gomez, Gabriel, Gerri Spinella, Victor Salvo und Owen Keehnen. „The Legacy Project: Connecting Museum Advocacy to Gay, Lesbian, Bisexual, and Transgender (GLBT) Role Models“. Journal of Museum Education 38, Nr. 2 (Juli 2013): 193–206. http://dx.doi.org/10.1080/10598650.2013.11510770.

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Paparo und Sweet. „Negotiating Sexual Identity: Experiences of Two Gay and Lesbian Preservice Music Teachers“. Bulletin of the Council for Research in Music Education, Nr. 199 (2014): 19. http://dx.doi.org/10.5406/bulcouresmusedu.199.0019.

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HELLER, DANA. „t.A.T.u. You! Russia, the global politics of Eurovision, and lesbian pop“. Popular Music 26, Nr. 2 (Mai 2007): 195–210. http://dx.doi.org/10.1017/s0261143007001237.

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AbstractThe author argues that the success of the Russian pop duo, t.A.T.u., and in particular their participation in the 2003 Eurovision Song Contest, is revealing of the multiple and contradictory ways in which Russia is currently engaging with concepts of the national and the international. Specifically, the essay considers t.A.T.u.’s performance of faux-lesbian pop eroticism as a productive flashpoint of East-West misreading and failed translation that might account for the pop duo’s very different reception in Russia and the West. The controversies and inconsistencies that have followed t.A.T.u are located in the larger context of ongoing debates over the redefinition of post-Soviet Russian national identity and Russia’s emerging role on the global pop cultural stage. From this perspective, it is argued, the t.A.T.u. phenomenon interfaces with aspects of both post-Soviet and international youth cultures, shifts in Russian attitudes toward gender, sexuality, and identity politics, and the contradictory commodification and transnational circulation of distinctive ‘European’ identities that is Eurovision’s stock and trade. Thus, a secondary question addressed by the author concerns the value of Eurovision itself as a subject suitable for serious scholarly engagement.

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Wood, Gary. „Book Review: Living Out Islam: Voices of Gay, Lesbian, and Transgender Muslims, written by Scott Siraj al-Haqq Kugle“. Sociology of Islam 2, Nr. 1-2 (21.11.2014): 94–98. http://dx.doi.org/10.1163/22131418-00201003.

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Kinowska-Mazaraki, Zofia. „The Polish Paradox: From a Fight for Democracy to the Political Radicalization and Social Exclusion“. Social Sciences 10, Nr. 3 (23.03.2021): 112. http://dx.doi.org/10.3390/socsci10030112.

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Poland has gone through a series of remarkable political transformations over the last 30 years. It has changed from a communist state in the Soviet sphere of influence to an autonomic prosperous democracy and proud member of the EU. Paradoxically, since 2015, Poland seems to be heading rapidly in the opposite direction. It was the Polish Solidarity movement that started the peaceful revolution that subsequently triggered important democratic changes on a worldwide scale, including the demolition of the Berlin Wall, the collapse of Communism and the end of Cold War. Fighting for freedom and independence is an important part of Polish national identity, sealed with the blood of generations dying in numerous uprisings. However, participation in the democratic process is curiously limited in Poland. The right-wing, populist Law and Justice Party (PiS) won elections in Poland in 2015. Since then, Poles have given up more and more freedoms in exchange for promises of protection from different imaginary enemies, including Muslim refugees and the gay and lesbian community. More and more social groups are being marginalized and deprived of their civil rights. The COVID-19 pandemic has given the ruling party a reason to further limit the right of assembly and protest. Polish society is sinking into deeper and deeper divisions.

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Belcher, Christina. „“I Can't Go to an Indigo Girls Concert, I Just Can’t”: Glee's Shameful Lesbian Musicality“. Journal of Popular Music Studies 23, Nr. 4 (Dezember 2011): 412–30. http://dx.doi.org/10.1111/j.1533-1598.2011.01304.x.

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