This dissertation is about how dominant identity is constructed through the centering and incorporation of marginal and subaltern subjectivities in Ancient Greek thought, with some preliminary consideration of the Classical Age but chiefly devoted to a study of Hellenistic poetic aesthetics at Ptolemaic Alexandria. The thesis argues ultimately for a specifically Queer and Afrocentric reading of the ArgonautikaI use postcolonial methods, tactics, and strategies to theorize the genealogical intersection(s) of gender and race, and explore the ancient roots of racism. I am indebted in my work to Critical Race Theory, Gender and Queer Theory, Intersectionality Theory and Decolonial Studies. Guided by the millennial discourses of the Coloniality of power and the contributions of Aníbal Quijano and his intellectual heirs to critical thought and theory—positing the fundamental and central functions of epistemological thought, knowledge-production and the control and regulation of knowledge within oppressive social orders as specifically and particularly interrelated practices in the European colonialism of Modernity, and enabling us to deconstruct out of our contemporary knowledge and social practices the oppressive consequences in Modernity as a result of the aftermath of Old World regimes in the New World—the argument throughout this dissertation subjects monuments of Classical Greek literature to an analysis that traces loosely a genealogy of how ideology and identity were constructed and fabricated in imperial contexts in the aftermath of the Greco-Persian Wars, during which time Hellenic peoples were first exposed to Empire, and some great portions of the Greek-speaking world came under the dominion of the Achaemenid imperial regime. In a manner of speaking, this dissertation deconstructs the intersections of identity, including gender (and ethnicity) and “race”, at pivotal moments in the history of Greek Antiquity. Principal test-cases for this study analyze monumental texts produced in societies under the hegemony of “democratic” imperial authority at Athens in the 5th Century BCE and Ptolemaic Egypt in the 3rd Century, in the aftermath of Alexander’s conquests. This dissertation explores how the control and regulation of racialized and ethnic marginalities and subalternities is critical to civic and political structures in the Classical Age, as well as how the interrelated concept of the gendered other, in artistic expressions of knowledge and authority—high literary monuments—functioned critically to reify and justify imperial and colonial practices in the Ancient Greek World. Chapter 1 consists primarily of readings of the Wesir-Heru (“Osiris-Horus”) dynastic succession myth from Egypt in representations of kingship and dynastic succession particularly in Africa and African spaces in the texts of Pindar, Herodotos, and Aiskhylos, including an exploration of the what at the instigation of Jackie Murry I call the Imagistic Poetics of Pindar and Aiskhylos in comparative consideration of Egyptian symbolic literary culture, including even the mdw-ntjr (“hieroglyphs”), and an especially instructive close reading of the center of the Agamemnon. To support my readings of Aiskhylos’ interactions with Egypt and Egyptian thought, I also consider how Aiskhylos interacted with the legacy of the Danaid myth. Situated in their proper historical contexts these readings demonstrate that during the height of the Achaemenid Empire in the Mediterranean World, which coincides incidentally with what we call the Greek Classical Age, Hellenism and Africanism were not mutually exclusive. In fact, as we see early in Chapter 1 with Pindar, Africanism is coextensive with Panhellenism. Furthermore, and critically, as part of my readings of gender as racialized—i.e., constructed under the Ancient Greek linguistic paradigms that govern “racial” otherness (genos)—I show that Blackness, beyond representing masculinity and the male body in the Greek artistic and visual imagination, is separable notionally in the Ancient Greek imagination, and in critical contrast to the modern and contemporary situation, from Africanism. In order to perform this work, I call upon archaeology and material evidence to render a more coherent picture of the networks of culture accessible in the micro- and macro-regions of an interconnected and transnational Ancient Mediterranean. In Appendixes to Chapter 1, I also provide brief readings of intertextuality in the Hellenistic reception at Alexandria of Classical Greek interactions with Egypt, Libya, and the African cultural past and show the embeddedness of that interaction in literary encounters especially, a fact evident from the Classical Greek texts. Chapter 2 explores the Hellenistic origins of Afro-Greek subjectivity in the literary record with Theokritos at Alexandria. I explore “race” in the West and the formation of Greek ethnicity in the East as a “kairological” artistic and poetic projection that exposes of the roots of 3rd-century universalist and globalist Ptolemaic imperial ideology. I also explore Space and identity, the social imaginary, and consequent(ial)ly the gendering of space in the poetry of Poseidippos. In my readings, we see texts engaged intimately with discourses about Sovereignty, and implicitly with the history of Rome and Qrt-ḥdšt (“Carthage”). Chapters 3 and 4 function as a pair or couple. After a full historical and social contextualization of Ptolemaic Alexandria in the Hellenistic Age of the 3rd Century BCE, as well as an exploration of an inclusive range of Queer (including “LGBTQ+”) subjectivities in Alexandrian poetry in Chapter 3, in Chapter 4 I argue that in the Argonautika of Apollonios Rhodios Medeia represents a Queer woman who endures systematic heteronormative and patriarchal oppression, or heterosexism. This opens up Book 4 of the Argonautika for fertile close readings of the inclusive and all-encompassing aesthetics that constitute Hellenistic poetry, including authentically Kemetic (“Egyptian”) voices. The Epilogue provides a roadmap for applying these analytic tools to the Latin Literature of Rome.

Utopias, by their very nature, verge on the impossible. Yet utopian dreams continue to inform the literary imagination. Why is that, and how? The present thesis approaches these questions through a reading of Drömfakulteten: - tillägg till sexualteorin (The Faculty of Dreams: Amendment to theTheory of Sexuality or Valerie), a novel or “literary fantasy” about the life and work of radical feminist and writer Valerie Solanas, by the Swedish writer Sara Stridsberg. The reading examines the possibility of utopian desire and imagination in a hopeless and anti-utopian world. I argue that Drömfakulteten revolves around, and tries to resolve, a seemingly impossible contradiction: to represent an unbearably closed and confined existence, and, at the same time, to break out of this closure from within. A pervading aim of the thesis, then, is to render visible the forms and flows of utopian desire in Stridsberg’s novel. The first part of the reading does this by connecting Drömfakulteten to Fredric Jameson’s and Northrop Frye’s perspectives on historical genres and modes; especially, but not exclusively, on romance. Here, I primarily examine the mechanisms that continually distort and pervert utopian desire in the text. The second part, in contrast, takes as its starting point those utopian forms and impulses that appear to escape or unsettle such distorting mechanisms. The theoretical framework at this stage is provided by Jameson’s structural readings of romance and the utopian form, as well as José Esteban Muñoz queer-utopian thinking. I contend that Drömfakulteten can be read as a narrative structure directed towards a determined closure or ending, which is opened up through various – essentially utopian – strategies.

The aim of this qualitative study is to with the help of discourse theory according to Michel Foucault and queer theory, to define and understand how the sub discourse of regretted motherhood is communicated on online platforms in Sweden. More specifically, how the responses to women who express their regretted motherhood on online platforms take form and what communicative strategies are used. The second part of the study focuses on what characteristics define this specific taboo. The third part focuses on how normative parenthood is maintained. The material in question consists of fifteen media texts, also known as comments, from two different platforms. The first platform is Facebook where the five most liked comments were chosen from a post containing an interview with a woman who discussed why she regretted her motherhood. The second five comments were chosen from the platform Familjeliv from an anonymous post from a woman explaining how come she regretted her motherhood. The last five were also from Familjeliv that refers to a post regarding a mother who wanted to give her 3 year old up for adoption. The result from the analysis showed there is a deep incomprehension regarding what regret means and how it should be met. Subjective experiences were used as universal facts with the intention to shame the woman who regrets her motherhood. The lack of empathy resulting in shameful comments throughout the material, resulted in a wide taboo within the sub discourse dicated by normative parenthood.

Syftet med studien är att analysera hur olika faktorer kan påverka lärares arbete med jämställdhet och HBTQ+frågor i undervisning inom grundskolans årskurs 7–9, samt analysera om lärares arbete med jämställdhet och HBTQ+frågor kan fungera som skydds- och/eller riskfaktorer för HBTQ+-ungdomar.Uppsatsen har en kvantitativ forskningsansats med survey design. Empirin samlades in via en online enkät från 146 respondenter. Den insamlade empirin bearbetades i SPSS och analyserades med utgångspunkt i queerteori och queerpedagogik. Resultatet antyder att det tenderar att finnas ett samband mellan lärares egen identitet och hur de implementerar jämställdhetsarbetet i skolan med ett HBTQ+fokus. Vidare framkom det även tecken på att olika risk- och skyddsfaktorer finns för HBTQ+elever. Trots studiens resultat och informativa materialet efterfrågas ytterligare forskning inom detta område.

A trans man struggles to stay euphoric on his first day on testosterone in a world where his anxieties and emotional baggage talk back to him. He realizes becoming a self-made man comes with self-made problems. PW for Vimeo Link: DianaSeason2022!

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En este artículo se presenta el análisis de la película The Happy Prince (2018), escrita, dirigida y protagonizada por Rupert Everett, actor inglés con una amplia carrera wildeana. El filme ha integrado en su narrativa pasajes clave del cuento de 1888 “The Happy Prince”, relatados en inglés y francés por el personaje de Oscar Wilde. Debido a estos cambios de medio y de lengua —traducción intermedial e intersistémica en la terminología de Kaindl (2020)—, la película revela dimensiones sobre las infancias queer no exploradas en investigaciones precedentes en torno a este cuento y sus traducciones. Asimismo, los subtítulos de la película en español muestran cómo la “fosilización” de una decisión traductora de las primeras décadas del siglo xx, que omite la pasión intermasculina, resulta en el síntoma de una manipulación cuando interactúan tres sistemas lingüísticos a la vez en pantalla. / The author of the article presents an analysis of The Happy Prince (2018), a film written, directed, and starred by Rupert Everett —an English actor with an extensive Wildean career—. The film has integrated key excerpts from the 1888 fairy tale “The Happy Prince” narrated in English and French by Oscar Wilde’s character at different points in the film. Because of these changes of medium and language —inter-medial and inter-systemic translation in Kaindl’s (2020) terminology—, the film reveals dimensions of the queer child obviated from previous research about this short story and its translations. Also, the Spanish subtitles of the film reveal how the “fossilization” of a translation decision from the first decades of the twentieth century omitting inter-male passion becomes a symptom of such narrative manipulation when three language systems interact simultaneously on screen.

The gay rights movement began in the summer of 1969 when gay men rioted against police for raiding a bar known as the Stonewall Inn. In the succeeding 35 years, very little research has explored the relationship between police organizations and gay, lesbian, bisexual, and transgendered (GLBT) communities. The purpose of this study is to describe the attitudes that GLBT persons currently hold toward police. Subjects were sampled from the 34th Annual Atlanta Pride Festival and asked to complete a self-administered questionnaire. Of the 179 GLBT participants, the vast majority reported high satisfaction with community policing practices at this event. Moreover, age, household income, victimization, security presence, and identification with gay-themed media significantly predicted attitudes toward police.

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The screenplay (creative production component) follows Sunny, a young South African Indian woman, who relocates to Cape Town to study fine art. She sets her eyes on a significant award, but makes the critical mistake of falling for her greatest rival. Despite facing crippling cultural expectations and biases, Sunny discovers that being different - and loving who she wants to love - is not a crime, but an imperfect truth. The screenplay explores the protagonist's first year at university, complicated by questions of identity, race, gender, sexuality and their intersection with tradition and culture in contemporary South Africa. Taking the form of a coming-of-age Indie drama (with an artistic twist), the main character embarks on a journey of self-discovery and learning, as she confronts these challenges. The reflective creative explication serves as an accompaniment to the screenplay. It is used to expound upon the creative process of writing the screenplay: highlighting key scenes, beats and decisions whilst interrogating the theoretical frameworks surrounding representations of ‘othered' groups - specifically queer womxn of colour - and their perception in society, aided by the lens of personal lived experience. This is followed by a review of the Indie and coming-of-age genres, in which the screenplay operates. The piece acts as a critical reflection intended to contextualise and justify the creative decisions made in the screenplay, so as to provide a means of accessing the larger themes and concerns at hand.