Homosexualität und Transvestition im Schamanismus

Bleibtreu-Ehrenberg, Gisela

doi:10.5771/9783896659088-17

Cited by 2 publications

(2 citation statements)

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“…Numerous scholars have highlighted connections between seiðr and shamanism (Bjørby, 2001; Dillmann, 1992; Price, 2019; Solli, 1999, 2008). As Solli has argued, “Old Norse religious practices were ecstatic, shamanistic and challenged boundaries concerning gender and sex,” (Solli, 2008, p. 194; see also Ohlmarks, 1939; Czaplicka, 1969; Strömbäck, 1970, p. 78; Bleibtreu‐Ehrenberg, 1970). In practice, shamanic rituals from the native tribes of Labrador to the Siberian steppes involve hyper‐sexual religious rituals and the ability to change between gender identities, some scholars theorizing that this aspect includes a “third” gender expression unique to shamans themselves (Saladin d’Anglure, 1992; Hutton, 2001, p. 109).…”

Section: Queer Magic: Odin and The Practice Of Seiðrmentioning

confidence: 99%

Magic, Genderfluidity, and queer Vikings, ca. 750‐1050

Bell

2021

History Compass

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From the Nazi Reich to the deadly storming of the U.S. Capital building on January 6, 2021, symbols of pre‐Christian Norse religious practices, especially magic, have come to represent androcentricity, authoritarianism, and White nationalism. This modern misrepresentation contrasts how the Norse people themselves potentially saw these same signs and images: as subversive, subaltern, and queer. Rather than the austere and distorted image left to us by monastic chroniclers of later centuries, recent historical, archaeological, and literary studies have taken into consideration new evidence that suggests magic was a vibrant and interwoven part of everyday life for the Norse people in the Viking Age. New methodological approaches and material discoveries have enabled scholars to re‐evaluate the socio‐sexual systems of Viking‐Age Scandinavia and theorize about the potential for ungendered, transgendered, and gender‐fluid readings of how individuals subverted these regimes through sorcery. This article surveys this recent turn in Old Norse studies and explores the possibilities for such scholarship to revolutionize how we think of the Vikings' place in the circum‐polar history of Shamanism, gender‐bending, and queer magic.

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Section: Queer Magic: Odin and The Practice Of Seiðrmentioning

confidence: 99%

Magic, Genderfluidity, and queer Vikings, ca. 750‐1050

Bell

2021

History Compass

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“…It is also warranted to point out that the concept of a homosexual identity is a relatively recent occidental conceptualization: It emerged in the 19th century (Córdoba García, 2003; Laguarda, 2007), or alternatively in the 20th century (Tamagne, 2006). Simultaneously, homophobia and homosexuality have existed for a lot longer in the occident and in indigenous nations (Schnapp, 1981; Bleibtreu-Ehrenberg, 2015;Tousseul, 2016).…”

Section: Identitymentioning

confidence: 99%

A poisoned Chalice: homophobia and codes of conduct

Poesche¹

2020

IJLMA

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Purpose The purpose of this paper is to develop an understanding of requirements for firms’ codes of conduct when addressing homophobia in the context of continued colonialism and coloniality. Design/methodology/approach This paper is a literature study. Findings First, occidental firms’ codes of conduct are shown to endanger indigenous homosexual individuals by endangering the protection offered by their indigenous ethics and society. Second, it is shown that tackling homophobia in firms’ codes of conduct on the foundation of occidental ethics forces homosexual individuals to conform to occidental homosexual identities in a world of a multitude of indigenous and hybrid homosexualities and identities render firms’ codes of conduct expressions of continued colonialism and coloniality. Third, a sole reliance on occidental conceptualizations of homophobia is shown to potentially camouflage unethical nationalistic and xenophobic intents. Research limitations/implications Additional research is needed on the dynamics of coexisting multiple indigenous homosexual identities, and reliable ways to determine the substance of indigenous homosexual identities need to be developed in the context of continued colonialism and coloniality. Practical implications Firms need to be cognizant of conflicting identities, hybrid identities and changing identities over time while avoiding to use purported protection against homophobia as a camouflage for nationalistic and xenophobic purposes. Social implications The paper ways to address the protection against homophobia in firms' codes of conduct in the context of continued colonialism and coloniality. Originality/value This paper closes a gap in the literature by considering firms’ codes of conduct as favouring homophobia as a result of continued colonialism and coloniality.

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Homosexualität und Transvestition im Schamanismus

Cited by 2 publications

References 0 publications

Magic, Genderfluidity, and queer Vikings, ca. 750‐1050

Magic, Genderfluidity, and queer Vikings, ca. 750‐1050

A poisoned Chalice: homophobia and codes of conduct

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