Ain't I a Woman

Para a Relação Sapatônica É Um Universo: A Identidade De Gênero Em Uma Narrativa De História De Vida

“…Com o perfil em mãos (ANEXO II), formulei perguntas de pesquisa (ANEXO III) para entrevistá-la. Meu objetivo era analisar como suas identidades eram construídas de maneira situada (HARAWAY, 1988) na performatividade de interação (BUCHOLTZ, 1999;BUTLER, 1990;GAL, 1995) por meio dos significados construídos discursivamente por suas escolhas léxico-gramaticais (HALLIDAY e HASAN, 1989;HALLIDAY, 1994) em narrativas de si (GIDDENS, 2002;RIESSMAN, 1993) (CRENSHAW, 1989;COLLINS, 1990;HOOKS, 1982). Após a geração de dados pela entrevista, selecionei uma de suas histórias de vida: como ela conhecera sua esposa (LINDE, 1993).…”

“…Como vemos a seguir na figura 1, no momento em que ela conclui a resolução do episódio (ANEXO V), ela começa a amarrar sua história a conceitos mais amplos que ideologicamente regulam as práticas sociais de uma mulher com seus atravessamentos (HOOKS, 1982;FAIRCLOUGH, 2001;FOUCAULT, 1972). Se por um lado ela vê a sua experiência como peculiar, como demonstra no trecho em anexo (ANEXO IV) pela forma como seu relacionamento começou (no Facebook®), ela reforça o senso comum de família, trazendo para a sua representação (RIESSMAN, 1993) a imagem da casa cheia (de crianças, de bicho de estimação) como positiva, quando diz "somos cinco e meio com o gato" (figura 1, linha 52).…”

Pleasure, Affection, and Love Among Black Men Who Have Sex with Men (MSM) versus MSM of Other Races: Countering Dehumanizing Stereotypes via Cross-Race Comparisons of Reported Sexual Experience at Last Sexual Event

“…Extant research on the sexual behavior of Black MSM relative to MSM of other races has provided clear evidence to contradict stereotypes of sexual promiscuity and irresponsibility attached to this group (see Millett et al, 2012 for meta-analysis). However, historical stereotypes of Black men as hedonistic, aggressive, and animalistic (Collins, 2005; Davis, 1981; hooks, 1981; Lydston, 1893), implying the presence of pleasure in the absence of affection and love in their sexual interactions, have yet to be directly investigated and discredited among Black MSM. To address this gap in the literature, the current study sought to describe Black MSM’s reported experiences of pleasure, affection, and love during their last male-partnered sexual event and to examine differences in Black MSM’s patterns of sexual experience during the event as compared to their White, Latino, and Asian counterparts.…”

“…In the U. S., Black men’s sexuality has historically been stereotyped as being predatory and uncontrolled, in line with myths about Black men being “savage beasts” and “rapists” to discourage interracial marriage and maintain White supremacy in the post-slavery era (Davis, 1981; hooks, 1981). These myths were perpetuated by a medical culture in which Black men were regarded as having a furor sexualis equivalent to that of bulls and elephants (Lydston, 1893) and considered genetically prone to perpetrate rape and acquire sexually transmitted infections on account of their alleged promiscuity and incapacity to self-inhibit their sexual impulses (Lombardo & Dorr, 2006; Lydston, 1893).…”

Critical Waves: Exploring Feminist Identity, Discourse and Praxis in Western Feminism

“…This point is illustrated by the stories that have emerged regarding the origins of third wave feminism. Despite the earliest calls for a third wave coming from women of colour (Walker, 1992;Orr, 1997), for many, the third wave quickly became synonymous with white, young, well-educated women (hooks, 1994;Hurdis, 2002). Despite scholars highlighting the coterminous rise of the third wave with black feminist jurisprudence, it is an area largely ignored by key third wave texts (Taylor, 2001).…”