In this thesis, I assert that the mikvah, a Jewish purification ritual, can be understood as a queer ritual in that it has the potential to destabilize the knowledges and structures that it has traditionally been understood to uphold. I draw on queer theory in order to establish Victor Turner’s liminality as a productive analytical tool and then utilize this new queer liminality to illuminate the mikvah’s latent potential for producing new meanings and modes of resistance for its participants.

Laura Aguilar, John Coplans, and Carla Williams explore, through photographic self-portraiture, the representation of unconventional bodies. Even though the images produced by these artists are quite different in style, they all reflect an interest in a representation of the nude human body that challenges the traditional concepts of beauty so prevalent in a Western society obsessed with physical perfection. Even though the three artists produced their photographic self-portraits at roughly the same time, using the traditional gelatin silver process and responding to standards of classical beauty, their divergent life experiences, education, and social backgrounds have led them to question an almost universal vision of the perfect body from a broad spectrum of perspectives.

To date, little research has explored the utility of inter-personal confrontation as a strategy for the reduction of homonegative attitudes and/or behaviours among heterosexual women. Consequently, the purpose of the current study was to explore three unique aspects of such confrontations among a sample of heterosexual women from the University of Saskatchewan. These three aspects were: 1) to what extent do high- and low-prejudiced womens reactions to confrontations of subtle homonegative behaviour differ; 2) what differences exist in the way that heterosexual women respond to bias directed towards gay men than to bias directed towards lesbian women; 3) what effect does the vested interest of a confronter have on heterosexual womens reaction to confrontations of homonegative behaviour. A 2(target condition) X 2(modern homonegativity endorsement) X 4(confronter type) between-subjects design was used wherein 286 female volunteers completed a questionnaire booklet developed for the project. The questionnaire booklet asked participants to first imagine themselves in a scenario where they would be confronted for engaging in subtle homonegative behaviour and to then indicated how they would think, feel, and behave in response to such a confrontation. The results indicated that low-prejudice participants reacted with greater negative-self directed affect (e.g., guilt) and compunction (e.g., apologize for behaviour) than high-prejudice participants when confronted by either a gay man or lesbian woman. Such reactions are important as they mark the initiation of a self-regulatory cycle that allows the individual to avoid such biased behaviour in the future. Limitations of the study and directions for future research concerning inter-personal confrontations of homonegativity are also presented.

This is a historically based screenplay inspired by the life of Sister Benedetta Carlini.

Although scholars have been studying domestic violence for four decades now, it is only recently that domestic violence occurring in non-heterosexual relationships has received attention. The purpose of this study is to explore the interconnections between the experiences of survivors of lesbian intimate partner violence (IPV), the lesbian communities' beliefs regarding IPV, and available shelter services. The ultimate goal of this project is to describe how the experiences and practices of all three ultimately affect survivors of lesbian IPV. To accomplish this, members of the lesbian community were asked to complete an on-line survey, and qualitative interviews were conducted with both shelter employees and lesbian IPV survivors. While more than 50% of lesbians completing the online survey reported experiencing IPV in a lesbian relationship, most agreed that lesbian IPV was ignored in lesbian communities. Lesbians also agreed that survivors would not seek help from local DV shelters or police, but did believe there were appropriate services available in their area. DV shelters reported allowing lesbian survivors to access their heterosexually focused services, but offered no services specifically addressing the unique needs of lesbian survivors. Lesbian survivors reported feeling isolated, trapped and helpless due to the lack of acknowledgement and support in their communities and scarcity of available services. The findings of this study suggest that IPV is common in lesbian relationships. Despite this finding, denial in the lesbian community and the lack of appropriate shelter services continue the isolation and marginalization of lesbian survivors.

No description available.

To date, little research has explored the utility of inter-personal confrontation as a strategy for the reduction of homonegative attitudes and/or behaviours among heterosexual women. Consequently, the purpose of the current study was to explore three unique aspects of such confrontations among a sample of heterosexual women from the University of Saskatchewan. These three aspects were: 1) to what extent do high- and low-prejudiced womens reactions to confrontations of subtle homonegative behaviour differ; 2) what differences exist in the way that heterosexual women respond to bias directed towards gay men than to bias directed towards lesbian women; 3) what effect does the vested interest of a confronter have on heterosexual womens reaction to confrontations of homonegative behaviour. A 2(target condition) X 2(modern homonegativity endorsement) X 4(confronter type) between-subjects design was used wherein 286 female volunteers completed a questionnaire booklet developed for the project. The questionnaire booklet asked participants to first imagine themselves in a scenario where they would be confronted for engaging in subtle homonegative behaviour and to then indicated how they would think, feel, and behave in response to such a confrontation. The results indicated that low-prejudice participants reacted with greater negative-self directed affect (e.g., guilt) and compunction (e.g., apologize for behaviour) than high-prejudice participants when confronted by either a gay man or lesbian woman. Such reactions are important as they mark the initiation of a self-regulatory cycle that allows the individual to avoid such biased behaviour in the future. Limitations of the study and directions for future research concerning inter-personal confrontations of homonegativity are also presented.

In the current project, I examined the distinct elicitors and behavioral outcomes of anti-gay anger and anti-gay disgust. The CAD triad hypothesis (Rozin, Lower, Imada, & Haidt, 1999) suggests that anger and disgust are elicited by distinct moral violations and cognitive appraisals. A plethora of research has documented the strong link between disgust and sexual prejudice, but very little attention has been given to the role of anger in sexual prejudice. The biocultural framework of stigmatization (Neuberg, Smith, & Asher, 2000) suggests that people who counter-socialize against prevailing social norms are stigmatized by others. If homosexual sexual behavior does not elicit anti-gay anger (Giner-Sorrolla, Bosson, Caswell & Hettinger, 2012), then anti-gay anger might be elicited by promoting positive views of homosexuality. In Study 1, participants were induced to feel anger, disgust, or no emotion and then rated one of two gay male target groups. I expected that cognitive appraisals of morality violation would increase when the emotional state was congruent with the perceived threat posed by the target, but the emotion induction failed to elicit differences in cognitive appraisals. The results of Study 2, collected from a non-student sample, were also inconsistent with my hypothesis. Sexually explicit behavior did not elicit disgust, and behavior which resulted in more tolerant attitudes toward homosexuality failed to elicit anger and harm appraisals. These results suggest that sexual prejudice research requires stricter experimental control than online data collection methods currently allow.

Radical feminism is often associated with the 1970s and 1980s in the United States. Although powerful in its goals of solidarity and coalitions, the movement is often criticized for its lack of attention to intersecting systems of power. However, several contemporary feminist spoken word poets are reconceptualizing radical feminism in their political projects, using the theories and activist strategies while paying attention to race, class, and sexuality. This piece traces some of the history and literature of radical feminism, Woman of Color feminism, contemporary Islamic feminism, and spoken word poetry. Using these frameworks, I close-read three poems: "Womyn Before" by Alix Olson, "The Herstory of My Hips" by C.C. Carter, and "99 cent lipstick" by Suheir Hammad to discuss the manner in which each uses coalitions. Olson's poem provides an analysis of the performative and textual aspects of the poem as a way to envision an activist project grounded in old social movements. Carter's poem connects history and archives, using a Woman of Color framework, and through Hammad, the structural critiques of an unjust system that disadvantages minority youth are seen through lenses of Women of Color and Islamic feminism. While these poets gain some knowledge from radical feminism, they interpret it in their poetry in ways that address the intersections of identity. / text

In this report, I examine the reception of Djuna Barnes’s novel Nightwood (1936) from contemporary reviews in periodicals to twenty-first century online reviews. I am interested in how the novel has been situated in both historical and personal canons. I focus on how Nightwood has been read through the lenses of experimental modernism, lesbian feminism and postmodern queer theory, and how my own readings of it have changed over the years. / text