Queers Are Like Jews, Aren T They By Janet R. Jakobsen Summary

Pariah is a story about a lesbian teen name Alike, who resides in the Bronx with her parents and sister. Alike is having a hard time trying to balance the open expression of her sexuality with her close friends while keep it disclosed from her religious parents. Alike, who is known as Lee had her first sexual relation with a herosexual female name Bina. However, Bina believes she was just trying something but Lee thought Bina truly liked her. Bina did not want Lee to tell anyone about what they did together. Audrey, who is Lee mother, beat her up when she confessed that she was a lesbian. Therefore, Lee left the home and start living with her free Laura. Laure lives with her sister because her parents stop speaking to her and but her out. Laura

American rhetoric about LGBT+ issues underwent major changes in the late 60s and early 70s. While for years homophile groups such as the Mattachine Society dominated queer rhetoric, in 1969 Carl Wittman’s “Gay Manifesto” redefined the LGBT+ rights movement’s voice and goals (380). Using shocking language, his authority as a gay man, and emotional appeals to his queer audience, Wittman and his “Gay Manifesto” utilized a confrontational, liberationist tone to communicate his views on sexual identity and heteronormative culture. While opponents may argue that Wittman’s profane language and emotional appeals weaken his argument and alienate the audience, his rhetorical choices prove perfect for engaging queer readers. Wittman’s “Gay Manifesto” spoke to queer people and offered a new perspective in LGBT+ rhetoric.

To attain these achievements, the author depends on a wide collection of detailed interviews, personal accounts, critical social theories, and public archives. In chapter one and

In her novel Southland, author Nina Revoyr creates narrative arcs for a multitude of characters that occur in multiple separate timelines. These arcs have recurring themes focused on race relations and sexuality as major civilian protests and campaigns for human rights unfold in the greater Los Angeles area. Revoyr explores Los Angeles’s residentially segregated neighborhoods throughout different time periods and examines interracial alliances and more personal interracial relationships. Jackie, the primary character of the novel, is a Japanese American, semi-closeted lesbian. Her narrative emphasizes acceptance of personal identity and family history, as she discovers more about her recently-deceased grandfather, whose perspective also

“Change does not roll in on the wheels of inevitability, but comes through continuous struggle,” says the great Martin Luther King Jr. In the book To Kill a MockingBird by Harper Lee we see similar struggle that Dr. King battled. Atticus Finch is the only one in the small town of Maycomb willing to admit an african american might not actually be to blame. It was Atticus and Tom Roberson against Maycomb. Throughout Atticus’ interaction with the people of Maycomb he shows people the truth about equality and helped with racism. In the end we learn that it takes courage and a hard shell to beat racism, and breaking down a barrier of society can put a lot of struggle and challenge on one person.

When she utilises the modes of appeals, they are subtle within the texts, which leads the reader to analyse as they read. She conveys ideas of internalised oppression, involuntarily imposed upon to follow strict social rules, the act of people erasing cultural heritage, as well as the importance of embracing personal heritage.

In society, heterosexuality is a principal method of organizing institutions and regulating individual behavior. A culture based on ideas of heterosexuality values relationships that are between men and women; as a result, sexual contact occurring between same sex individuals is seen as deviant and labeled as homosexual. In her book, Ward explains how straight white men can have sex with other white men while retaining their heterosexuality in addition to gaining a masculine appeal. Ingraham and Namaste’s discussion of heteronormativity, heterogenders, and supplementarity aids in understanding why straight white men are not labeled as homosexual and how this functions to reproduce inequalities based on race, gender, and sexuality.

The assimilation discourse evokes bell hooks’ (1992) “eating the Other” mentality. Scholars have alluded to the voyeuristic allure and consumption of lesbian culture (see for example, Chamberland 1996; Nestle 1992). This possessive desire operates within the context of power and privilege to reconstitute lesbian parents in a heterosexual image (Moody 2011). Precisely, there is a drive to depict “as much difference as possible within it while eliminating where at all possible what is different from it: The supreme trip in a bourgeois ideology is to be able to produce its opposite out of its own hat” (Williamson 1986, 100).

I will be writing about George Chauncey’s Gay New York. In this text, George Chauncey seeks to restore that world to history, to chart its geography, and to recapture its culture and politics by challenging three widespread myths about the history of gay life before the rise of the gay movement. These include the myths of isolation, invisibility and internalization. The homosexual community is considered a subculture to the heterosexual community, which identifies as the dominant culture. George Chauncey wants to know why the dominant heterosexual culture often misinterprets the heterosexual subculture. He also talks about the assumptions the dominant culture carries about sexuality and culture. I believe there are two reasons the dominant culture misinterprets and make assumptions about the homosexual community; these two reasons consist of religious beliefs and social stigma of the dominant culture towards the subculture.

"No man is an island, entire of itself; every man is a piece of the continent, a part of the main." As a part of the society, it is unavoidable to enjoy the power and the privilege while experience the discrimination or micro-aggression both consciously or unconsciously. The sexual orientation and race is closely related to the power and the privilege. The perceptions of micro-aggression are largely based on the systems and situations that we are participating in. In this paper, I will talk about my relationship to the power and privilege, my experience with micro-aggression and my past and current perceptions of micro-aggression against LGBTQIA (Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, Asexual).

In my paper I will discuss the correlation between the terms assimilation/assimilationist, intersectionality, and oppression. The videos and readings of unit five I believe each share in some aspects a strong correlation with the terms mentioned above. Moreover, the videos and readings each highlighted the aspects of queer politics. I will highlight the racism and the different levels of disparities queer people of color face within the queer community.

Politics is an inherent concept directly paralleled throughout Millers ‘The Crucible’. There is no one solidified definition of politics, it is viewed in a multitude of ways; as an activity in which people make, preserve and amend rule, as power and the distribution of resources, as a cooperative process and as the art of government. Power, vulnerability, manipulation and the idea of facades are all explored within ‘The Crucible’ and work to represent the differing facets of politics. These ideas are represented and symbolised through the use of characters, objects, dramatic techniques and stage directions. Power is essentially the driving force behind politics and within ‘The Crucible’ it is undeniably the one thing that consumes individuals.

Queer theory questions creations of normal and divergent, insider, and outsider.2 Queer theorists analyse a situation or a text to determine the relationship between sexuality, power and gender. Queer theory challenges basic tropes used to organize our society and our language: even words are gendered, and through that gendering an elliptical view of the hierarchy of society, and presumption of what is male and what is female, shines through. Queer theory rejects such binary distinctions as arbitrarily determined and defined by those with social power. It works to deconstruct these binaries, particularly the homosexual/heterosexual binary.4

As being developed by poststructuralism, feminism, lesbian & gay studies and even American pragmatist theory (Parker,2001; Seidman,1997), queer theory has become one of the most important theories, which contributes to the research of sociology, arts and organizations. On the one hand, queer theory has been used to study the relations between the sexuality, gender and workplace. On the other hand, by utilizing denaturalized, deconstructive and performative methods to queer the presumptions of the taken-for-granted norms, queer theorists question and disprove the traditions which people cherish (Seidman,1995).

“I was treading where academics cannot go because of the rigour of their discipline” (p. 10, l. 260-262). This combination of two such different ways to write allows her to bring back the voices of those who were left out of the historical texts.