This essay contends that Eve Kosofsky Sedgwick's "between men" thesis (1985) provides a particularly apt methodology for engaging The marrow of tradition (1901), a post-bellum novel concerned with the structure of the New South in the United States. While the novel contains myriad "between men" pairs, reading the homosocial bond between Lee Ellis and Tom Delamere has the potential to change the way we think about the novel's interest in the complex relationships among class, social mobility, race, whiteness, and the erotics of power. If "the political and the erotic necessarily obscure and misrepresent each other... in ways that offer important and shifting affordances to all parties in historical gender and class struggles," then we can read the Ellis/Tom/Clara erotic triangle as dramatizing the rise of a white middle class whose professional capital encroaches upon and supersedes the central role of a plantation based aristocracy without significantly challenging either the essential hierarchy of white over black or the bloody lynch law that helps enforce that hierarchy (Sedgwick 15). Sedgwick's broad definition of desire as "the affective or social force, the glue, even when its manifestation is hostility or hatred, that shapes an important relationship" can usefully be applied to the rivalry between Lee Ellis and Tom Delamere, a rivalry that epitomizes the Girardian theory that "the bond between rivals in an erotic triangle [is] stronger [and] more heavily determinant of actions and choices, than anything in the bond between either of the lovers and the beloved" (Sedgwick 21). An examination of the erotic triangle and the function of the courtship plot enable us to theorize the implications of this expropriation of the aristocrat by the white southern middle class and this ascendant class's role in remaking a whiteness that at the novel's end still reigns supreme. / text

CAMPELO, Kàtia Malena Sampaio. CEFAM: Centro Específico de Formação e Aperfeiçoamento ao Magistério: homoerotismo, indisciplina e panoptismo - histórias de vida de jovens normalistas em regime integral no Instituto de educação do ceará (1992- 1995). 2009. 69 f. Dissertação (Mestrado em Educação) – Universidade Federal do Ceará. Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2009. / Submitted by Raul Oliveira (raulcmo@hotmail.com) on 2012-07-05T13:31:06Z No. of bitstreams: 1 2009_Dis_KMSCampelo.pdf: 664143 bytes, checksum: c8a081decefd832c4e53898d3284d1d1 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-06T14:45:56Z (GMT) No. of bitstreams: 1 2009_Dis_KMSCampelo.pdf: 664143 bytes, checksum: c8a081decefd832c4e53898d3284d1d1 (MD5) / Made available in DSpace on 2012-07-06T14:45:56Z (GMT). No. of bitstreams: 1 2009_Dis_KMSCampelo.pdf: 664143 bytes, checksum: c8a081decefd832c4e53898d3284d1d1 (MD5) Previous issue date: 2009 / The objective of this research was to analyze the daily CEFAM with a focus in the practice of homoeroticism, (in)discipline and panopticism life histories of normality that participated in the project of teacher education at the Institute of Education of Ceará between the years 1992-1995. The methodology applied during the research was a survey of the season. I found documents relating to project implementation, regiment disciplinary record of the minutes of unruly behavior and interviews with people involved. Importantly, the survey was conducted by the intersection of documentary sources and oral histories, pointing to a concept of making stories and feelings of conduct, which was told by social workers, who spoke and echoed sentiments of their experiences in their daily cefaniano and their intimacies. Knowing that research work since sieve private and particular, has generated in me researcher several pitfalls and contradictions. The impact of emotions and feelings inherent to intimate relationships that were investigated, led me to choose a record of temporality, based on testimony about a land filled with subjective signs and codes, in which the dilemmas and gave meaning and boundaries projections sought an individual and collective memory in this universe that has been explored. Another method used was discourse analysis supplied by the involved subjects who presented within the space CEFAM a body that is educated, it becomes disciplined releasing devices sexuality managing sexual practices that expand, and at the same time is shaped and remained the mesmas.O CEFAM and all that circulated delimited spaces. Making use of symbols and codes, stating that each one could not do. Separated and instituted. I realized that within cefaniano time and space: value different forms: the study time and time delimited the places permitted and forbidden subjects determined whether or not they pass through them, decided that the time that mattered, pointed out the appropriate forms for all persons to mind (or spend) the time. / O objetivo de estudo desta pesquisa foi analisar o cotidiano do CEFAM com o foco das práticas de homoerotismo, (in)disciplina e panoptismo das histórias de vida das normalistas que participaram do projeto de formação de professores no Instituto de Educação do Ceará entre os anos de 1992-1995. A metodologia aplicada durante a pesquisa foi o levantamento de documentos da época. Encontrei documentos referentes à implementação do projeto, regimento disciplinar, atas de registro das condutas indisciplinares e entrevistas com sujeitos envolvidos. É importante ressaltar que a pesquisa realizada foi mediante o cruzamento de fontes documentais e relatos orais, apontando para um conceito de se fazer histórias de condutas e sentimentos, que foi narrada por agentes sociais, que falaram e ecoaram sentimentos de suas vivências, de seu cotidiano cefaniano e de suas intimidades. Sabendo que trabalho de pesquisa desde âmbito privativo, gerou em mim pesquisadora armadilhas e contradições diversas. Esta incidência de emoções e sentimentos intrínsecos aos relacionamentos íntimos que foram investigados, levou-me a optar por um registro de temporalidade, com base em depoimentos a respeito de um terreno subjetivo recheado de signos e códigos, em que os dilemas e as fronteiras conferiram significados e projeções buscadas de uma memória individual e coletiva neste universo explorado. Outra metodologia utilizada foi a análise de discurso alimentada pelos sujeitos envolvidos, que apresentaram dentro do espaço CEFAM um corpo que se educa, que se torna disciplinado, liberando dispositivos da sexualidade, gerindo práticas sexuais que se expandiram e que, ao mesmo tempo, se modelaram e permaneceram as mesmas.O CEFAM e todos os que circularam delimitaram espaços, servindo-se de símbolos e códigos, afirmando que cada uma podia ou não fazer. Separaram e instituíram. Percebi que no interior cefaniano o tempo e o espaço valorizaram as diferentes formas; o tempo do estudo e o tempo delimitaram os lugares permitidos proibidos e determinaram os sujeitos que poderiam ou não transitar por eles; e decidiram qual o tempo que importava; apontaram as formas adequadas para todas as pessoas se ocupar em(ou gastar ou em usar) o tempo.

[pt] Esta dissertação tem como objetivos mostrar como um adolescente homoerótico se constrói nas relações consigo e em redes sociais em que está inserido da infância à adolescência - a família, os amigos e pessoas estranhas presentes em contextos sociais de seu convivio e discutir categorias de sexualidade construídas entre entrevistado e entrevistador, envolvendo os conceitos de heterossexualidade, homossexualidade, gay, homerotismo e homoafetividade. O estudo está sendo feito na interface de abordagens da análise da narrativa e de construção de identidades masculinas homossexuais, em âmbito macro social e micro discursivo na ordem interacional. Os dados para análise compõem um estudo de caso, co-construído junto ao pesquisador em uma entrevista de pesquisa de natureza etnometodológia e sociolinguística. Os resultados da análise mostram que assumir ou não a homossexualidade envolve conflitos, principalmente nas relações com a família. Há posturas diferenciadas em relação a amigos e pessoas estranhas. A pesquisa realizada faz contribuições relevantes para o campo dos estudos de gêneros e sexualidade, principalmente aqueles que têm como meta investigar adolescentes cuja sexualidade seja estigmatizada pelo sociedade. / [en] this paper the narrative of an adolescent homoerotic : conflicts of his own within his socialrelations from childhood to you investigates how a homoerotic adolescent identifies in a social networking - family, friends and strangers who are living together in the same social context in which he grows up from childhood to adolescence. It also examines the types of sexuality that were buit between the interviewer and the respondent involving the concepts of heterosexuality. homosexuality, homoerotism an homofondness. The study is conducted based on the interface of narrative analysis approaches and the construction of male homosexuality identity at macro social and micro interactional discourse levels. The analyzed data making up this case study were collected and built together with the researcher in an interview of ethnological and sociolinguistic nature. The results of the analyses show that taking homosexuality for granted or not involves mainly familiar conflicts. There are different postures in relation to friends and unknown people. This research presents relevant contributions not only to investigations on gender and sexuality but mainly to those who are interested in studies related to adolescents whose sexuality is stigmatized by society.

Ce mémoire s’intéresse à la Breve storia, une biographie médicale publiée par le médecin et anatomiste Giovanni Bianchi en septembre 1744. Elle raconte la vie et l’autopsie d’un jeune serviteur romain, Giovanni Bordoni, connu dans plusieurs villages de Toscane comme un grand séducteur et coureur de jupons, jusqu’à son décès le 28 juin 1743. À ce moment, lorsque le corps est dénudé pour l’autopsie, le médecin détaille son anatomie génitale féminine. En effet, si Bordoni a mené sa vie adulte entièrement sous une identité masculine, son sexe biologique devient sujet à discussion et écrits après sa mort, l’immortalisant ainsi comme une femme aux désirs homoérotiques travestie en homme. Or, en approfondissant la sexualité et le genre tels qu’ils sont compris à l’époque moderne, ce mémoire déconstruit deux affirmations : d’une part que l’homoérotisme féminin est intrinsèquement lié à l’hypertrophie du clitoris, d’autre part que le genre existe dans un lien normatif strict avec le sexe. Ainsi, à travers la Breve storia et la correspondance que Bianchi a échangée avec ses lecteur·trice·s, il est possible de mettre en lumière qu’il existe différentes manières de nommer et de s’expliquer l’homoérotisme au 18e siècle, notamment en le liant l’anatomie génitale, à la psychologie et aux émotions. Ce mémoire souligne également que même si les modernes perçoivent le genre comme lié au sexe, ils peuvent l’envisager comme étant fluide, ou encore ni entièrement féminin, ni entièrement masculin. / This dissertation focusses on the Breve storia, a medical biography published in September 1744 by physician and anatomist Giovanni Bianchi. This novella recounts the life and autopsy of a young Roman servant, Giovanni Bordoni, known in many villages in Tuscany as an enthusiastic seducer and womanizer, until his death on June 28th, 1743. At this point, when the body is stripped for the autopsy, the physician notes female reproductive organs. In fact, even though Bordoni led his adult life under a male identity, his biological sex becomes a subject of discussions and writings after his death, immortalizing him as a woman with same-sex desires, cross-dressed as a man. However, by delving into sexuality and gender as they were understood in early modern Europe, this dissertation deconstructs two main claims: first, that female same-sex desires were intrinsically linked to clitoral hypertrophy, second, that gender existed only in a strict normative link to the biological sex. Thus, by analyzing the Breve storia and Bianchi’s correspondence with his readers, it is possible to shed light on the diverse ways of naming and understanding female homoeroticism in the 18th century, linking it for example with genital anatomy, psychology, and emotions. This master’s thesis highlights that, while the early moderns considered that gender’s essence is found in sex, they could understand it as sometimes fluid, but also as not fully masculine or feminine.

L’étude des œuvres et de la correspondance de Johann Joachim Winckelmann, produites entre 1755 et 1768, offre un regard nouveau sur l’amour entre hommes au 18e siècle et sur sa relation à la construction de la masculinité. Le cas de Winckelmann illustre le caractère construit et changeant de l’érotisme. En effet, l’influence de l’exemple hellénique est visible dans le fantasme homoérotique qu’il élabora dans ses œuvres dans le but de s’expliquer ses désirs. L’Antiquité, par son autorité culturelle, représenta un espace relativement sécuritaire où Winckelmann put exprimer sa sensibilité homoérotique à laquelle le contexte occidental était alors très défavorable : la littérature antique exaltait l’affection entre hommes et sa statuaire, le corps masculin nu. Le fantasme que fit Winckelmann fut capital pour sa compréhension et la justification de ses relations avec d’autres hommes, surtout après son arrivée en Italie en 1755. Loin de se cantonner à la répression de l’homoérotisme par la société européenne des Lumières, le cas de Winckelmann en illustre le potentiel d’intégration partielle. En effet, l’originalité de Winckelmann tient à sa façon de communiquer ses idéaux homoérotiques dans des textes savants, tout en rendant sa perception du beau masculin et son amour des hommes socialement acceptables. Enfin, plusieurs indices dans les œuvres et la correspondance de Winckelmann portent à penser qu’il était conscient de sa différence et qu’il se constitua entre 1755 et 1768 une communauté discrète d’hommes aussi sensibles aux désirs homoérotiques. / Studying the works and letters of Johann Joachim Winckelmann written between 1755 and 1768 gives new insights on love between men in the 18th century and on its relation to the construction of masculinity. The case of Winckelmann illustrates the constructed and changing nature of eroticism: the influence of the Hellenic example is visible in the homoerotic fantasy that Winckelmann used to interpret his desires. Antiquity, given its cultural authority, represented a relatively safe space where Winckelmann was able to express his homoerotic sensibility to which the western context was hostile. Greek literature exalted the display of affection between men and its statuary, the nude male body. This fantasy would later prove to be the capital in Winckelmann’s comprehension and justifications of his relations with other men in Italy after 1755. Far from being confined to the repression of homoeroticism by the 18th century European society, the case of Winckelmann illustrates its potential for partial integration. The originality of Winckelmann lies in the way he used to communicate his homoerotic ideas in scholarly texts while rendering them socially acceptable. Finally, several clues in his works and letters bear to think that Winckelmann was aware of his difference and that between 1755 and 1768 he created for himself a discrete community of men also sensitive to homoerotic desires.

Eudora Welty’s characterization of George Fairchild (Delta Wedding) queers the heroic masculine ideal, St George, whose legendary exploits have been popularized in narrative literature, Catholic iconography, and children’s fairy tale. Lauded by the Fairchild women for his “difference,” George’s sexuality offers him an identity apart from the suffocating Fairchild family myth. George Fairchild’s queer sexuality and homoeroticism augments our critical understanding of Delta Wedding, the character, as well as other characters. The author’s subtly politicized construction of the novel’s ostensible hero subverts literary tradition, the gender binary, and patriarchal myth.

Throughout the ages historical text criticism has been used to study texts of ancient authors of Christian ethical values. Two such persons were Paul the apostle and John Chrysostom. This study shows that text historical criticism is not without problems. The problem lays not so much in the idea of historical text criticism, but how it was and is still being applied today, it is never without bias. This use of the texts of Paul and Chrysostom who were both very outspoken on the subject of sexuality has caused great amounts of emotional and in cases also physical pain to people who misapplied historical text criticism and as Martin and others have effectively shown, any such interpretation of text that has a intention to hurt people cannot be the right method. Ancient sexuality worked and was constructed completely different from the sexuality of modernity. The way gender was appropriated in ancient times, the way sexuality was construed and applied were set against a wholly different context and set of rules than that of the current day. This becomes clear in Roman and Hellenistic sexuality that is discussed in detail in this study. Unlike modern times, the ancients did not have a simplistic two-sex model that was based on biological sex, in their world, one’s actions determined one’s sex. Both Paul and Chrysostom were very well educated people, they were aware of philosophic thought in their day and took these thoughts into account whilst saying and writing what they did. Paul was at heart a dedicated Pharisee who only later turned toward Christianity. He was well acquainted with Jewish sexual ethics; he had an absolute repulsion towards any form of desire, which he believed led to many other sins. His writings available to us should not be seen as biographies but as letters intended to be arguments with very good rhetoric and diatribe, written with the goal of achieving to convince the receiver or listener. He was extremely conservative in his viewpoint on sex, if he could have had his way, no sexual contact between any person would have existed, but he realised that not everybody had the same gifts he had. This point of view was mostly because of his eschatological worldview, for Paul when you became a Christian you became a slave of God and you were no longer a slave of any passions, so much the more, the passions of the flesh. Chrysostom, who lived almost four hundred years later, had a great veneration for Paul. He basically shared all Paul’s views on sexuality, although not always for the same reasons. Chrysostom was however, in his way also eschatological. His life, like that of Paul was caught up in many confrontations, which had an influence on the way he thought and the things he had opinions on. Chrysostom, like Paul preferred the ascetic lifestyle not only for himself but for everyone, he believed that marriage accompanied death–both spiritual and physical in the end. He so much clang to the ideas of Paul, that a sort of “Paulism” developed. Chrysostom, however noble his sayings might come across did not always have the purest of motive, some of the things he did or say was to achieve a certain political goal, even if it was just to gain more power for the church. This is one aspect that should be kept in mind when studying his texts. Unfortunately, for many people, many misinterpretations, be it willingly/intentionally, many mistranslations of key words on the Bible (like the word malakos) have been made. What so ever the intention–be it to propagate popular social sexual propaganda, or whatever–this is and was not right. Like mentioned many people has experience hurt because of this. Rhetorical text analysis is being set forward as an alternative to historical text criticism in a slight but hopeful effort to overcome this problem and enable the churches of today to welcome many more Christians into their families. / Biblical and Ancient Studies / M. Bib. (New Testament)

AFRIKAANSAan die begin van die 21e eeu vorm homoseksualiteit wêreldwyd een van die mees aktuele en uitdagende vraagstukke. Gelowiges en kerke worstel met kwessies soos homoseksuele huwelike, homoseksuele ampsdraers en of die praktisering van ’n homoseksuele oriëntasie aanvaarbaar is. Die doel van hierdie navorsing is om die problematiek en aktualiteit rondom homoseksualiteit aan te toon. Die belangrikste historiese asook natuur- en geesteswetenskaplike insigte oor homoseksualiteit word ook belig. Ten diepste handel die debat oor homoseksualiteit oor die vraag: Hoe moet ’n mens die Bybel interpreteer? Die bepaalde hermeneutiese sleutel wat ’n eksegeet gebruik om tekste soos dié in Levitikus te ontsluit, bepaal sy of haar verstaan van hierdie tekste. ’n Eksegetiese en hermeneutiese analise van hierdie tekste dui daarop dat beide Levitikus 18:22 en Levitikus 20:13 nie in die hedendaagse teologiese debatte oor homoseksualiteit eenvoudig direk eweredig aangewend kan word om die seksuele oriëntasie van homoseksualiteit op hierdie Bybelse gronde af te wys nie. ENGLISH Worldwide homosexuality currently forms one of the most challenging and contentious issues. Churches are struggling with questions about homosexual marriage, the ordination of homosexual clergy and office-bearers as well as the acceptability of acting on a homosexual orientation. The aim of this research is to shed light on the different problem areas that surrounds homosexuality and show why it is so topical. The most important insights about homosexuality from history as well as modern science, are also discussed. The homosexuality debate centres around the question: How should one interpret the Bible? This study confirms that the hermeneutical key an exegete uses to unlock texts like those in Leviticus determines his or her understanding of these texts. The exegetical and hermeneutical analysis of these texts makes it clear that neither Leviticus 18:22 nor Leviticus 20:13 can simply be applied directly in the current theological debate. / Dissertation (MA)--University of Pretoria, 2008. / Biblical and Religious Studies / unrestricted

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Trata-se de uma abordagem etnográfica, misturando reflexões sobre etnografia e transformismo, para pulverizar e re-significar as apresentações cênicas ditas marginais no âmbito das revisões de perspectivas e de assuntos nas artes cênicas no Brasil. Sendo uma autoetnografia transformista, onde a escritura encontra a performance, este estudo comporta trejeitos da escrita performativa, para tentar atender o “ser” da performance, assim como a sua ontologia, ou seja, a representação sem reprodução. Considera ainda as encenações do desaparecer e, ao escrever sobre o indocumentável evento da performance, tem consciência de que altera o próprio evento. Assim, também compreende: os Rastros do Desaparecimento, a Presença do Corpo em Performance, o Cross-dressing ou Transvestismo ou Transformismo, a Política/Poética Camp, Alteridade, ou as representações transnacionais do feminino coreográfico, uma grafia acerca dos Global Queerscapes, a drag queen na atualidade soteropolitana, em uma Epistemologia Drag, assim como, Nacionalidade, Transformismo e Homocultura nos cortejos e movimentos políticos públicos, em Salvador, e sua aproximação com a figura icônica da Carmem Miranda, que tem sido apropriada por homossexuais transvestidos, em todas as latitudes, como o epítome camp do excesso e da frescura internacionais. / What a Drag!: Ethnography, Performance and Female Impersonation by Fernando Antonio de Paula Passos examines the performative presence of cross-dressed men in Salvador’s public scenes: cross-dressing as the opportunity for the deconstruction of gender polarities. It consists of an approach that blends self-reflexive ethnography with issues of female impersonation and cross-dressing in order to study the multiplicity of their performances, their re-signification, their relatively recent arrival in the context of revisionist perspectives and subject matters in the academic field of the performing arts in Brazil. Incorporating concepts of auto-ethnography and theoretical transvestism, it brings together writing and performance in what is now known as performative writing, as it struggles to uncover what the “being” of performance is all about. In dealing with the ontology of performance as representation without reproduction, it is particularly focused on issues of disappearance. It is also aware that writing about the undocumentable event of the performance alters that same event. It also deals with: traces of disappearance, the presence of the body in performance, cross-dressing, camp, alterity, feminine choreography, Global Queerscapes, drag epistemology, nation, surrealism, pastoral, allegory, political resistance and Carmen Miranda, as the epitome of inter/national camp.