Secret Museums: Hidden Histories of Sex and Sexuality

Frost, Stuart

doi:10.1179/msi.2008.3.1.29

Cited by 8 publications

(2 citation statements)

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“…Despite New Museology's discursive efforts to include vulnerable groups, LGBTQI+ communities were not included in new typologies of Latin American museums. However, since the 1990s the International Council of Museums (ICOM) has taken some steps to address gender (ICOM 1991;2007) and sexuality debates (Frost 2008;ICOM Spain 2013;Leitch et al 2016). Nevertheless, only in 2013 did ICOM take its most significant step by publishing its Resolution No.…”

Section: Why An Lgbt Museology?mentioning

confidence: 99%

“…T hus, our aim here is to present what we call LGBT Museology and its memory indicators in Latin America. This article is accordingly divided into the following sections: a) A description of an LGBT Museology produced by people intersected by colour, class and gender/sexuality, and based on a 'Queer of Colour Critique' championed by theorists such as Roderick Ferguson (2003;-recontextualised and framed here through a dialogue with the acronym BIPOC (Black, Indigenous, and People of Colour); we explore this category within the theoretical field of museology in general, and its particular relationship with public policies and social justice indicators; b) An exploration of 'memory indicators' 2 in Spanishspeaking Latin American countries where several initiatives represent a particular way of thinking about LGBTQI+ and (for us in Brazil) LGBT Museology; c) A discussion of memory indicators in Brazil that show concerns particular to practitioners of LGBT Museology regarding the production and promotion of LGBTQI+ memories and community institutions: ones that are interested in overcoming social inequalities suffered by LGBTQI+ people. In our concluding remarks, we argue that LGBT Museology is devoted to creating strategies that connect museums, museology, and public policymaking, thus calling attention to discrimination and LGBTQI+-phobia in Latin America.…”

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LGBT Memory Project: A ‘Queer of Colour Critique’ Approach in Latin America and Caribbean Museums

Boita

Baptista

Wichers

2020

Museum International

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urn the witch!' shouted dozens of demonstrators gathered outside the SESC Pompeia community centre in São Paulo, Brazil, in 2017, while they set on fire an image supposedly representing Judith Butler, who was giving a lecture at the venue. In another incident that same year, outraged conservative groups blocked the entrance to the QueerMuseu exhibition at the Santander Cultural Centre in Porto Alegre, a major city in southern Brazil. The same happened again in 2017 at the Mondrian and the de Stijl Movement exhibition at the Banco do Brasil Cultural Centre in Rio de Janeiro, where two lesbian visitors were insulted and verbally attacked by an employee's boyfriend; his attack, however, did not stop there: he wrote 'Out with lesbians' on an interactive panel created to encourage the exhibition's audience to contribute their thoughts. Since 2017, intolerance has spread beyond museums and cultural venues, and taken on scandalous proportions across the streets of Brazil. Intellectuals, artists, and activists devoted to LGBTQI+ and feminist causes began receiving overt threats both online and on the streets. In our case, aggressors threw stones, fireworks, eggs and urine-filled balloons at our house 1 and graffitied the word 'faggot' on one wall. Such cowardly, and still ongoing, attacks are reminders that our neighbours are eager to create a 'gay-free zone' . Brazilian President Jair Bolsonaro, elected in 2018, took pride in stating that 'gay neighbours decrease property value' (ACapa website 2011). During his electoral campaign, murders, thrashings and public humiliation scenes became a nationwide phenomenon promoted and exacerbated by the far-right, with feminists and LGBTQI+ people being their preferred targets. In view of those circumstances, many of us have taken refuge abroad in a phenomenon we call the 'rainbow diaspora': a term that represents a new traumatic mark on Brazil's LGBTQI+ memory. These are but a few examples of how museums, cultural institutions and individuals have been marked by ultraconservative hatred towards non-normative sexualities that has taken over Brazil in recent years. In brazen public speeches by the country's highest political authorities, LGBTQI+ people like ourselves have been addressed as enemies of the nation for being considered a threat to the traditional Brazilian family. Because we are not situated within the 'heterosexual matrix' , our bodies started being understood in the political arena as 'abject bodies' , 'bodies that do not matter' , which for that very reason can be destroyed (Butler 1990;1993).

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Section: Why An Lgbt Museology?mentioning

confidence: 99%

mentioning

confidence: 99%