This essay presents how a newly created non-binary folk costume named Bäckadräkten will  change and challenge traditions regarding Swedish folk costumes from the eighteenth century.  Bäckadräktens background as a tool to invent a new type of non-binary folk costume is presented. Different parts of Bäckadräktens clothing as a non-binary dress is compared to traditional folk costumes regarding male and female dressing as a mean of status concerning marriage and age.  Traditionally folk costumes usually derive from a specific region in contrast to Bäckadräkten with its background from the queer or non-binary community. Bäckadräkten can be used in different ways, colours and materials. It can be seen as a new type of folk costume for everyone who wants one and can be used in full scale or just as a part combined with other types of dresses. The founder of Bäckadräkten is the artist Fredy Clue and they want it to be a folk costume for everyone, not only non-binary or queer.       The analysis regarding Bäckadräkten is made by using ANT Action Network Theory and Queer Theory and focus on non-binary. The view of Bäckadräkten as a rhizome with a big and growing connected network is discussed. Seven people has been interviewed about their view regarding both folk costumes and Bäckadräkten.

I denna studie ifrågasätter jag tolkningar av Matteus 19:12, som påstår att versen och dess användning av ordet “eunuck” (εὐνοῦχος) förespråkar celibatet - antingen som en ideal eller alternativ till äktenskapet. Detta gör jag genom en studie av både historiska och bibliska bakgrundsfaktorer - främst identiteter, socio-politiska roller och andra aspekter av eunucker i antiken. Jag börjar med grekisk-romerska synsätt, som bevisar att eunucker oftast betraktades som hyper-sexualiserade och fördömdes för sina avvikande sexuella och könsidentiteter åtminstone av den Grekiska och Romerska eliten. Likadana synsätt har jag funnit i skrifter av den judiska filosofen Filon av Alexandria. Rabbinska källor uppvisar däremot radikalt annorlunda synsätt, som betraktar inte eunucker som celibata, men inte eller som köns-överskridande, allmänt eller sexuellt omoraliska. Diskussion om den Syriska kontexten och problematiken med dess källor visar att det kan vara värt att begrunda även postkoloniala perspektiv i frågan om eunuckernas identiteter, hur de avspeglas i olika källor och vilka avsikter skulle man kunna ha haft i användningen av sådanakaraktärer. Efter denna analys drar jag slutsatsen att tolkningen av Matteus 19:12 som förespråkande celibat är svår att försvara utifrån ett historisk-kritiskt perspektiv. Jag argumenterar också att de andra tolkningarna likväl tenderar att missa eller ignorera potentiellt viktiga aspekter i hur eunucker har betraktats, avbildats och behandlats i dom antika samhällena och Bibeln. Jag föreslår därför att söka nya intersektionella tolkningssätt.

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<p>Following from such theorists as Sara Ahmed, Lee Edelman and Heather Love, this thesis seeks to address current scholarship on queerness and temporality that conceptualizes queer subjects as complicating traditional notions of linear time, reproduction, and progress. Mobilizing theories of temporal disruption and disorientation, including backwardness and the queer moment, this thesis explores the association between such disruptions and a persistent impulse to reckon with and reconstruct what I refer to as “the fugitive dead,” understood here both as past events and as the ghostly figures of the dead and effaced. Such disruptions can, this project posits, foster queerly generative affinities between seemingly separate categories (e.g. between the present and the past or between the living and the dead), thereby providing alternatives and challenges to normative temporal trajectories.</p> <p>My analysis considers literary representations of such temporal disruptions, drawing on Virginia Woolf’s <em>Mrs. Dalloway</em>, Michael Cunningham’s <em>The Hours</em>, and Alison Bechdel’s <em>Fun Home</em> to explore their treatments of temporal linearity, queer moments, affinity and connection, as well as haunting and spectrality. Furthermore, this thesis also addresses the capacity of literary texts to <em>enact </em>temporal disruption in the form of the revisioning project, which can be figured as the literary attempt to encounter the fugitive dead. Ultimately, this thesis explores the literary and intertextual dimensions of this complex approach to queer temporality, advocating for the generative possibilities of an attentiveness to the continued presence of the past and an engagement with the figures of the lost and disappeared.</p> / Master of English

This is a time of expanding futures for transgender youth who are able to “buy time” by blocking puberty and transitioning young. Twenty years of clinical literature indicates that suppressing puberty can be lifesaving for trans youth, allowing them to avoid the distress and harm associated with transgender lives writ large. A growing number of “gender affirming” clinics now offer young trans people greater autonomy over their bodies, their futures, and their future bodies. Yet there remain troubling disparities, with indications that clinics are primarily serving white middle class trans youth and that autistic trans youth face delays. This thesis is a discourse analysis of 18 interviews with international health and mental health clinicians and 10 interviews with key stakeholders. Drawing from the literature of queer temporalities, sociological work on time and social power, queer and trans of colour critique, critical disability studies, critical autism studies, and transgender studies, I use an “interpretive repertoire” analysis to ask: How have puberty suppression and early gender transition become thinkable futures for trans youth? This thesis finds that the conditions of possibility that make early transition possible for some, are the same that foreclose it for others. The discourses of maturity and cognitive age, the expected “chrononormative” narrative, and the discourses of crisis and the “race against time”, each work to make outsiders of autistic and racialized trans youth in particular. While there is much to celebrate in the new futures available to trans youth, I argue that puberty blockers currently function as a “switchpoint” moving privileged trans youth onto a track toward even greater privilege, and widening the gap in life opportunities. This thesis introduces the concept of “the temporality of privilege” and calls for greater attention to the political implications augured by the contemporary scene of gender-affirming care for trans youth. / Thesis / Doctor of Philosophy (PhD) / We are in a time of expanding futures for transgender youth who are able to “buy time” by blocking puberty and transitioning to a new gender while young. Clinical research and literature suggest this as a lifesaving option for trans youth, allowing them to avoid distress and harm. Yet there remain troubling disparities with this treatment. Many clinics report they are primarily serving white middle class trans youth and there are some indications that autistic trans youth may be stalled or delayed in the process. I report on a discourse analysis of 18 interviews with health and mental health clinicians across six countries, in addition to 10 interviews with community level experts. I draw on a range of theory and an “interpretive repertoire” analysis to theorize how these futures become thinkable and possible for trans youth, while considering the political implications and unforeseen consequences for those youth unable to benefit.

“Queering Polyamory: Configurations, Public Policy, and Lived Experiences” explores polyamory, a relationship “lovestyle” that involves more then one loving partner, while taking a close look at the social construction of modern day queer polyamory including marriage and sex law. The author states that queer polyamory is socially constructed due to its inclusion of self-identifying gay men, lesbian, bisexual, transgender, transsexual, gender-variant, omnisexual, pansexual, and queer individuals. This thesis includes a study of participants involved in queer polyamorous relationships. The study concludes that a population that engages in queer polyamorous relationships is diverse in regards to demographics; this is to say state of residence, age, gender, ethnicity, religious/spiritual affiliation, sexual identity and/or orientation, and relationship identity and/or orientation and ways individuals come to be part of queer polyamorous relationships. The study looks at how “out” the participants are and how public policy is affecting the lives of those who engage in queer polyamorous relationships. In conclusion, this study suggests future research options and ways society and public policy can begin to alleviate some of the stressors those in queer polyamorous relationships feel due to public policy and morality law. / M.S.

This essay analyses Casey McQuiston’s Red, White &amp; Royal Blue (2019) from the perspective of the masturbatory readings Elin Abrahamsson uses in her doctoral thesis Mas(s)turbatory Readings: A Queer Analysis of Popular Romance. I discus the different kind of desires that exists in the novel while also questioning how queer literature relate to the heteronormative context of the romance genre. The analysis concludes that the masturbatory reading works well on queer literature as well as establishing that the novel contains homo-, hetero and autoerotic elements. The essay reaches the conclusion that Red, White &amp; Royal Blue goes against the heteronormative order of the genre with the happy ending. / I den här uppsatsen undersöker jag Casey McQuistons Red, White &amp; Royal Blue (2019) genom Elin Abrahamssons onanistiska läsning från hennes avhandling Enahanda läsning: En queer tolkning av romancegenren. Genom att gå i dialog med Abrahamsson undersöker jag vilka begärsriktningar som uppenbarar sig i Red, White &amp; Royal Blue samtidigt som jag diskuterar hur queerlitteraturen förhåller sig till den heteronormativa inramningen som romancegenren innehar. Genom analysen kan man utläsa att den onanistiska läsningen fungerar väl på queer litteratur, även att romanen innehåller begärsriktningar i form av homoerotisk, heteroerotisk och autoerotisk. Samt kommer uppsatsen fram till att romanen kastar om den heteronormativa ordningen genom det lyckliga slutet.

[ES] Desde finales del s. XX y en estas dos décadas del s. XXI, en el Estado español han proliferado una serie de prácticas y propuestas por parte de artistas, colectivos, teóricas y activistas que comparten un posicionamiento feminista y queer/cuir/kuir. En el transfeminismo confluyen genealogías (las feministas, las LGTBIQ+, las antirracistas y de(s)coloniales) que repiensan de manera crítica y compleja su entorno y su historia desde la disidencia. Su propuesta epistemológica, sus luchas identitarias, su vindicación de derechos, y su amplia producción cultural y política ha activado cambios en el contexto contemporáneo de forma inédita. Nuestra aportación a las redes transfeministas a través de 20 años de trabajo desde el colectivo O.R.G.I.A, nos permite elaborar un relato historiográfico alternativo que da cuenta de la relación entre lo político, lo afectivo y lo visual, y de su vinculación con el contexto, haciendo uso de la autohistoria-teoría para elaborar una memoria estético-política crítica de sus acciones, sus prácticas visuales y culturales, y sus textos. Desde el conocimiento situado y una perspectiva encarnada, se ahonda en el "ajuar frankenstein" de referentes, antecedentes, memorias e imaginarios, que alimentan buena parte de las prácticas artísticas transfeministas y las conectan con sus genealogías diversas. Se reflexiona sobre otras formas autónomas de acceder al conocimiento y de producirlo desde la autogestión (DIY, DIWO, DIT). Se analiza también la relación con las teorías y textos llegados de otros contextos en procesos de traducción de ida y vuelta, para ver la singularidad de los discursos generados en este contexto particular en relación a otros como el anglosajón, el francés o el latinoamericano. Se examinan así mismo aquellas referencias que surgen a partir y sobre las propias prácticas transfeministas, y que toman el pulso de su evolución e impacto en el ámbito de la cultura contemporánea, y en especial desde la llegada de la teoría queer. Los cambios acontecidos en el ámbito del arte y en algunas de sus instituciones permitieron una serie de encuentros en forma de jornadas y seminarios, en los que las relaciones político-afectivas se han ido consolidando. Su relevancia, y los debates generados en cada uno de ellos, han sido puestos en relación con las diversas prácticas visuales y/o performativas desarrolladas por colectivos y artistas transfeministas, organizando una casuística en torno a los principales temas de discusión. / [CA] Des de finals del s. XX i en aquestes dues dècades del s. XXI, en l'Estat espanyol han proliferat una sèrie de pràctiques i propostes per part d'artistes, col·lectius, teòriques i activistes que comparteixen un posicionament feminista i queer/cuir/kuir. En el transfeminisme conflueixen genealogies (les feministes, les LGTBIQ+, les antiracistes i de(s)colonials) que repensen de manera crítica i complexa el seu entorn i la seua història des de la dissidència. La seua proposta epistemològica, les seues lluites identitàries, la seua vindicació de drets, i la seua àmplia producció cultural i política ha activat canvis en el context contemporani de manera inèdita. La nostra aportació a les xarxes transfeministes a través de 20 anys de treball des del col·lectiu O.R.G.I.A, ens permet elaborar un relat historiogràfic alternatiu que dona compte de la relació entre el polític, l'afectiu i el visual, i de la seua vinculació amb el context, fent ús de l'autohistòria-teoria per a elaborar una memòria estètic-política crítica de les seues accions, les seues pràctiques visuals i culturals, i els seus textos. Des del coneixement situat i una perspectiva encarnada, s'aprofundeix en el "aixovar frankenstein" de referents, antecedents, memòries i imaginaris, que alimenten bona part de les pràctiques artístiques transfeministes i les connecten amb les seues genealogies diverses. Es reflexiona sobre altres formes autònomes d'accedir al coneixement i de produir-lo des de l'autogestió (DIY, DIWO, DIT). S'analitza també la relació amb les teories i textos arribats d'altres contextos en processos de traducció d'anada i volta, per a veure la singularitat dels discursos generats en aquest context particular en relació a uns altres com l'anglosaxó, el francés o el llatinoamericà. S'examinen així mateix aquelles referències que sorgeixen a partir i sobre les pròpies pràctiques transfeministes, i que prenen el pols de la seua evolució i impacte en l'àmbit de la cultura contemporània, i especialment des de l'arribada de la teoria queer. Els canvis esdevinguts en l'àmbit de l'art i en algunes de les seues institucions van permetre una sèrie de trobades en forma de jornades i seminaris, en els quals les relacions polític-afectives s'han anat consolidant. La seua rellevància, i els debats generats en cadascun d'ells, han sigut posats en relació amb les diverses pràctiques visuals i/o performatives desenvolupades per col·lectius i artistes transfeministes, organitzant una casuística entorn dels principals temes de discussió. / [EN] From the end of the 20th century and in these two decades of the 21st century, a series of practices and proposals by artists, groups, theoreticians, and activists who share a feminist and queer/cuir/kuir position have proliferated in the Spanish State. Transfeminism brings together genealogies (feminists, LGTBIQ+, anti-racist, and de(s)colonial) that critically and complexly rethink their environment and history from dissidence. His epistemological proposal, his identity struggles, his vindication of rights, and his extensive cultural and political production have activated changes in the contemporary context in an unprecedented way. Our contribution to the transfeminist networks through 20 years of work from the O.R.G.I.A collective, allows us to elaborate an alternative historiographical account that accounts for the relationship between the political, the affective and the visual, and its link with the context, making use of self-history-theory to elaborate a critical aesthetic-political memory of his actions, his visual and cultural practices, and his texts. From situated knowledge and an embodied perspective, it delves into the "Frankenstein trousseau" of references, backgrounds, memories and imaginaries, which feed a good part of transfeminist artistic practices and connect them with their diverse genealogies. It reflects on other autonomous ways of accessing knowledge and producing it from self-management (DIY, DIWO, DIT). The relationship with the theories and texts coming from different contexts in round-trip translation processes is also analyzed, to see the singularity of the discourses generated in this particular context in relation to others such as the Anglo-Saxon, the French or the Latin American. Likewise, those references that arise from and about the transfeminist practices themselves are examined, and that take the pulse of their evolution and impact in the field of contemporary culture, especially since the arrival of queer theory. The changes that have taken place in the field of art and in some of its institutions have allowed a series of meetings in the form of conferences and seminars, in which political-affective relations have been consolidated. Its relevance, and the debates generated in each of them, have been related to the various visual and/or performative practices developed by transfeminist groups and artists, organizing a casuistry around the main topics of discussion. / Higon Cardete, B. (2022). Redes excéntricas. Una memoria estético/política de las prácticas artísticas transfeministas en el estado español [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/189169