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This article examines the circulation of heterosexist positions within several recent New Zealand media texts. It argues that a recent form of discourse engages liberal language and assumptions in ways that support the privileged position of heterosexuality and the marginalization of homosexuality. The examples given highlight not only the tenor of some recent representations of homosexuality, but also some problems within liberalism. Most notable of these are liberalism's individualism and its failure to recognize the systemic nature of hierarchical power relationships and the constituting of lesbian and gay subjectivities within these relationships. These problems allow liberalism to play an active part in processes of domination and subordination.

Reviews two books on postcolonial studies on modernity. "Gender, Sexuality, and Colonial Modernities," by Antoinette Burton; "The Erotic Margin: Sexuality and Spatiality in Alteritist Discount," by Irwin Scilick.

Barbara Grier’s enjoyment of and commitment to lesbian literature have been guiding forces in her life. While working non-professional jobs for little pay, she managed to find money to buy the books she loved. Her enthusiasm led her to devote considerable time and energy to The Ladder while simultaneously working a full-time job. When The Ladder was no longer financially viable, she founded Naiad Press, and, for the first nine years of its existence, continued to hold a full-time job. In 1982, she became the first paid employee of Naiad, which enabled her to focus exclusively on her passions: writing, editing, and publishing lesbian literature.

Cette publication analyse les formes et discours des identités et altérités de genres. *** FéminÉtudes est une revue étudiante, féministe et multidisciplinaire. La revue est née en 1995 de l’initiative d’étudiantes féministes dans l’intérêt de partager leurs recherches et de créer un groupe affinitaire. La revue est dirigée par des collectifs de rédaction bénévoles et autogérés, et soutenue par l’Institut de Recherches en Études Féministes (IREF) de l’Université du Québec à Montréal. Au fil des ans, FéminÉtudes a réussi à se bâtir une réputation et une légitimité dans le champ de la recherche en études féministes, tout en offrant une tribune au travaux et aux réflexions de dizaines d’étudiant.e.s. Au-delà de la recherche, c’est également pour l’avancement des luttes féministes que FéminÉtudes souhaite continuer à grandir.

L’étude présente d’abord le contexte dans lequel fut créé la Semaine de musique annuelle (1923–1937) à Montréal et propose une analyse du mode de fonctionnement, inspiré du modèle américain créé par Charles Milton Tremaine en 1920. L’auteure commente les données sur les collaborateurs, les commanditaires, les bourses, les lieux de concerts, les interprètes, le répertoire et les conférenciers, et fait ressortir les principaux éléments de la critique de ces événements. La conclusion met en évidence la dualité culturelle anglophone-francophone dans la conception de la musique et son rôle dans l’éducation, et souligne l’action des femmes dans la gestion d’organismes de diffusion de la musique au Québec.

This paper examines the way some feminist advocates of cultural relativism adopt positivism and empiricism in order to discredit the radical critique of Islamization of gender relations in Iran. It argues that relativists use the positivist/empiricist cult of experience and objectivity in order to undermine the critique of policies and practices that oppress the women of Iran. The choice of a method of inquiry is not based on methodological considerations only. The researcher's political preferences, implicit or explicit, plays a significant role in the entire research process, especially in the study of sensitive issues. Although one may identify a methodological tradition with a certain brand of politics, the paper argues that methodological paradigms enter into changing relationships with structures of power.

This paper explores the use of homophobic terms by boys and young men and the meanings they invoke when using them. Highly detailed interviews were conducted with young men from diverse backgrounds about their own experiences while growing up and their observations of schools, teachers, family and peers. Homophobia was found to be more than a simple prejudice against homosexuals. Homophobic terms like “poofter” and “faggot” have a rich developmental history and play a central role in adolescent male peer-group dynamics. Homophobic terms come into currency in primary school. When this happens, words like poofter and faggot rarely have sexual connotations. Nevertheless, far from being indiscriminate terms of abuse, these terms tap a complex array of meanings that are precisely mapped in peer cultures, and boys quickly learn to avoid homophobia and to use it decisively and with great impact against others. Significantly, this early, very powerful use of homophobic terms occurs prior to puberty, prior to adult sexual identity and prior to knowing much, if anything, about homosexuality. An effect of this sequence is that early homophobic experiences may well provide a key reference point for comprehending forthcoming adult sexual identity formation (gay or not) because powerful homophobic codes are learned first.

This article argues the personal/professional/political emancipatory potential of autoethnographic performance as a method of inquiry. Autoethnographic performance is the convergence of the “autobiographic impulse” and the “ethnographic moment” represented through movement and critical self-reflexive discourse in performance, articulating the intersections of peoples and culture through the innersanctions of the always migratory identity. The article offers evaluative standards for the autoethnographic performance methodology, calling on the body as a site of scholarly awareness and corporeal literacy. Autoethnographic performance makes us acutely conscious of how we “ Iwitness” our own reality constructions. Interpreting culture through the self-reflections and cultural refractions of identity is a defining feature of autoethnographic performance.

En examinant les categories exprimées par des étudiantes blanches et Mexicaines-Américaines d'origine modeste, l'autrice décrit des femmes sans classe selon un double sens : d'une part, leur difficulté quant à la mobilité sociale, et, d'autre part, leur absence d'identité de classe, qu'elle attribue au fait que la théorie sociale et l'analyse de classe, qui restent marquées blanches et masculines, continuent d'ignorer la position des femmes en tant que sujets de classes. La race et le genre continuent d'être considérés comme des épiphénomènes de la formation de classe alors qu'ils en sont des éléments constitutifs

This paper is on heterosexuals' use of words such as "fag" and "queer" to refer to one another in an insulting manner. This behavior perpetuates heterosexism and the stigmatization of gays. Two hundred and fifty-seven university students (73% Euro-American) served as participants. Males exhibited more anti-gay prejudice and anti-gay behavior than females. Heterosexual males frequently used words such as "fag" and "queer" to put one another down. Anti-homosexual prejudice was predictive of anti-gay behavior. However, approximately half of those who engaged in the behavior were not strongly anti-homosexual. For these individuals, the behavior may win approval from their social group. Awareness campaigns and peer reminders that the derisive use of "fag" and "queer" harms homosexuals may be effective in changing this group. It is more difficult to reduce this behavior in individuals with strong anti-homosexual attitudes. The role of individuals and educational and work organizations in bringing about change is discussed.

The ways parents divide their roles after their first child is born is a particularly complex arena. The success of negotiations within this close personal relationship may be central to the future of the new family. Women and their partners were surveyed in late pregnancy and 6 months after the birth. Their attitudes to role division remained largely non-traditional after the birth, even though most of them had incorporated some traditional elements into their behaviour. Emotional support received from their partners was important to women's satisfaction with role division, which had fallen only slightly after the birth. Eight of the women were interviewed in depth to explore why it might be that satisfaction with role division tended to remain high after the birth, despite the division usually not being what they had hoped for. Contributory factors may include changes in emphasis in the division of breadwinning and the maintenance of overall responsibility for traditional role areas despite sharing of tasks.

L’empreinte du féminisme sur le XXe siècle québécois est indélébile. De l’aube au crépuscule du siècle, la « question des femmes » a coloré les grands débats, imprégné les luttes socio-politiques et laissé sa marque sur les systèmes de lois, les institutions, l’organisation du travail et les modes de vie. Cet article veut montrer comment, dans une perspective historique, la « question des femmes » — ainsi posée par les élites masculines — fut pressentie comme l’une des grandes interrogations de ce siècle et comment les changements survenus dans la reconfiguration des rapports entre hommes et femmes — des identités sexuelles aux modèles qui les supportent — restent au coeur des enjeux d’une société.

Cette publication du début du millénaire porte sur les femmes artistes. *** FéminÉtudes est une revue étudiante, féministe et multidisciplinaire. La revue est née en 1995 de l’initiative d’étudiantes féministes dans l’intérêt de partager leurs recherches et de créer un groupe affinitaire. La revue est dirigée par des collectifs de rédaction bénévoles et autogérés, et soutenue par l’Institut de Recherches en Études Féministes (IREF) de l’Université du Québec à Montréal. Au fil des ans, FéminÉtudes a réussi à se bâtir une réputation et une légitimité dans le champ de la recherche en études féministes, tout en offrant une tribune au travaux et aux réflexions de dizaines d’étudiant.e.s. Au-delà de la recherche, c’est également pour l’avancement des luttes féministes que FéminÉtudes souhaite continuer à grandir.

Les théologies féministes sont plurielles de par la diversité des expériences qui leur donnent naissance. S'il est vrai que l'expérience du sexisme et de l'androcentrisme traverse les discours féministes, elle n 'en est pas moins contextuelle. La prise en compte de ces expériences des femmes en théologie interroge et commence à modifier la pratique même de la théologie. La théologie mujerista née de la survie des femmes hispano-américaines en est un exemple remarquable.