35,594 matches
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congeal over time to produce the appearance of substance, of a natural sort of being. A political genealogy of gender ontologies, if it is successful, will deconstruct the substantive appearance of gender into its constitutive acts and locate and account for those acts within the compulsory frames set by the various forces that police the social appearance of gender. To expose the contingent acts that create the appearance of a naturalistic necessity, a move which hâș been a part of cultural
Feminismul și subversiunea identității () [Corola-website/Science/295774_a_297103]
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care, și locul unde făceau toate astea m-au impresionat puternic și am hotărât că odată și odată va trebui să le văd cu ochii mei. Să merg acolo. Când în sfârșit am ajuns la Hunedoara, frumusețea clasică, antică, de for roman în ruină, m-a lăsat cu gura căscată. Timp de doi ani am ajuns, val-vârtej, cât de des am putut, să văd cum construcțiile în ruină ale combinatului siderurgic dispar una câte una, până la ultima. (Vlad Andrei Gherghiceanu)
STAGIUNEA TIR - TEATRUL ISTORIILOR RECENTE // SEPTEMBRIE-OCTOMBRIE 2014 () [Corola-website/Science/295784_a_297113]
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cit, p. 420. [:en]By Mihaela-Diana Cr<b><i>a</i></b><b><i>ciun</i></b> Gender equality hâș never seemed more attainable. It appears to be șo close, it’s almost refreshing: we no longer have to fight for it or question it. We are free. Period. Because we’re worth it. The current mainstream discourse informs uș that we enjoy unimaginable sexual freedom, which is allegedly the equivalent of women’s emancipation and of the triumph of gender
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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The domination of hypersexualization and the hegemony of the cult of female sexuality thus become a discourse of consumerism, which promises the emancipation of women and the satisfaction of mân’s desires. But the promised emancipation is to be found, for women, only în the realm of seduction, of sexuality aș a means of success, aș an ideal which is worth any sacrifice. The obsession with a fulfilling feminine sexuality aș an essential condition for a woman’s emancipation only limits
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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promised emancipation is to be found, for women, only în the realm of seduction, of sexuality aș a means of success, aș an ideal which is worth any sacrifice. The obsession with a fulfilling feminine sexuality aș an essential condition for a woman’s emancipation only limits her în becoming a complex human being and an active agent.[2] [caption id="attachment 1565" align="aligncenter" width="600"] Alexandra Horghidan, No title, 2014.[/caption] Women’s agency exists, therefore, only within this hegemonic
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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One of the main effects of mass culture is the uniformization and alienation of individuals who do not adhere to mainstream discourse.[5] The objectification of the woman, her constant depiction aș mere sex object - a pleasure provider and trophy for men - prevents her development în other areas. Sexuality becomes the main source of female “personality” and the safest form of acknowledgement, the axis în the constitution of feminine social identity. Beauty is a mass feature included în the principle of
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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hâș the connotation of a moral virtue. It is the first and most important step towards “reconnecting with yourself.” But without questioning it, the self remains a product of social influence, and this reconnecting will most likely remain a “guideline” for what the female self must be like within this mechanism. The objectification of women, although currently present under new guises, remains a classical symbol of patriarchy. From the “deification” of feminine beauty between symbol of divine purity (the Virgin) and
Patriarhatul, mașina de vise. Metamorfoză și hipersexualizare () [Corola-website/Science/295778_a_297107]
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poziția activismului pentru drepturile LGBT în contextul social și cultural românesc. [caption id="attachment 1528" align="aligncenter" width="600"] Alexandra Horghidan, Fără titlu, 2014.[/caption] În the Western world of the 20th century, the feminist and sexual revolutions paved the way for the liberation movements of sexual and gender minorities. Women’s place în society, sexuality, gender identity and sexual orientation are all reevaluated and redefined from new, emancipating perspectives. Within feminist movements, aș well aș within those for LGBT rights, one
Artă, gen, sexualitate () [Corola-website/Science/295787_a_297116]
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paved the way for the liberation movements of sexual and gender minorities. Women’s place în society, sexuality, gender identity and sexual orientation are all reevaluated and redefined from new, emancipating perspectives. Within feminist movements, aș well aș within those for LGBT rights, one can notice the development of radical left-wing positions based on intersectionality, which aim to connect the struggle for women’s rights and for sexual and gender minorities with anti-racist and anticapitalist positions. În România, feminist ideas surfaced
Artă, gen, sexualitate () [Corola-website/Science/295787_a_297116]
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sexual orientation are all reevaluated and redefined from new, emancipating perspectives. Within feminist movements, aș well aș within those for LGBT rights, one can notice the development of radical left-wing positions based on intersectionality, which aim to connect the struggle for women’s rights and for sexual and gender minorities with anti-racist and anticapitalist positions. În România, feminist ideas surfaced în the 19th century, but în the absence of a powerful, radical feminist movement, women’s place în society hâș continued
Artă, gen, sexualitate () [Corola-website/Science/295787_a_297116]
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and redefined from new, emancipating perspectives. Within feminist movements, aș well aș within those for LGBT rights, one can notice the development of radical left-wing positions based on intersectionality, which aim to connect the struggle for women’s rights and for sexual and gender minorities with anti-racist and anticapitalist positions. În România, feminist ideas surfaced în the 19th century, but în the absence of a powerful, radical feminist movement, women’s place în society hâș continued to be violently regulated by
Artă, gen, sexualitate () [Corola-website/Science/295787_a_297116]
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1989. At the same time, the public presence of LGBT communities is still în its infancy, în a period of coagulating identities and resisting multiple forms of oppression and exclusion în a context where homosexuality was only decriminalized în 2001. For the most part, the current cultural-artistic scene reproduces the mainstream discourses on gender and sexuality, and representations remain mostly anchored în a sexist and heteronormative reality. Issue #6 of the Gazeta de Artă Politică investigates artistic projects and theoretical approaches
Artă, gen, sexualitate () [Corola-website/Science/295787_a_297116]
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Adrian Newell Păun was born în Bucharest, în 1958. He is a graphic designer and gay rights militant. În 8th grade, he drew an anti-Soviet caricature on the blackboard. He was detained by the Vice division of the Bucharest Miliția for homosexuality while attempting to pick up an </i><i>undercover</i><i> cop. În 1979, he was forced to give up his Romanian citizenship (which he regained în 1996). În 1980, he fled to </i><i>the UȘ aș a
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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i><i>undercover</i><i> cop. În 1979, he was forced to give up his Romanian citizenship (which he regained în 1996). În 1980, he fled to </i><i>the UȘ aș a political refugee. În 1984, he started working for <b>Hayward Daily Review</b>. He published poetry în local cultural magazines. Between 1987 and 1989, he travelled în Alaska, Canada, UȘA, Mexico, Brazil and Argentina, supporting himself by doing odd jobs and teaching English. În 1992, he is appointed
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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appointed coordinator of the Romanian branch of IGLHRC (</i><i>Internațional Gay and Lesbian Human Rights Commission) în Sân Francisco. În 1996, he launched <b>Romanian LesBiGays</b>, the first gay internet page în Romanian, and he returned to România for 3 months. În 1999, he moved back to România. În 2000, he became the CI&D coordinator of ACCEPT Association. În 2005, he produced the first LGBT radio shows în Romanian, broadcast by online radio <b>GayOne</b>. He published
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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he produced the first LGBT radio shows în Romanian, broadcast by online radio <b>GayOne</b>. He published articles and poetry în <b>Tribuna</b>, <b>Observator Cultural, revista 22</b> and gave interviews on the gay community în România for <b>Flacăra </b>magazine and <b>Ziarul Finanicar. </b>În 2012, he launched the portal <b>Ro Q Doc</b>, dedicated to queer documentaries.</i> Where did you grow up? I was born în 1958, on Petre Țină street, în
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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Vladimirescu neighborhood, a proletarian neighborhood, close to “23 August” stadium. The street still exists, but the house I was born and raised în is gone. They demolished it în 1965. It was a lovely house. My grandma was a seamstress for the royal army. My mother was a worker and my father was a welder. Actual proletarians. The street was quiet, with many drinking fountains. There were three Gypsy families, two Jewish ones and one Hungarian one living on the street
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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afraid anymore. Without even knowing it, my classmate gave me courage. This was my awakening to who I was sexually and to activism. This is how I began to see that there was something else besides people waiting all day for “pick-ups”. That here was, indeed, more than that. What happened next? At school, I made a manifesto-drawing inspired by that issue of Paris Match. There was an article on the invasion of Czechoslovakia în 1968 and I saw a caricature
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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the principal came rushing at me, screaming. He slapped me four or five times, pulled my sideburns and ears and dragged me into his office and locked me there. He called the Securitate, and they questioned me and my father for two straight days. I was underage, they couldn’ț do anything besides lowering my Conduct grade. I hâd to repeat 8th grade. My father was pretty shocked by this episode. [...] About your sexuality... I didn’ț wish to be a
„A fi gay este un act politic, este o declarație de emancipare eminamente politică.” () [Corola-website/Science/295779_a_297108]
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the frame of a historical city tour (most of them în English and with English translation). We invite interested researchers, educators, students, activists and artists to take part în this collective learning process. Participation în the workshop is free. However, for organisational purposes, please register beforehand by writing to the following email address, providing your name and contact details: E-mail: info.3rd.buchenwald@gmail.com // program and detailed program // Organizers: The organizațional team is part of an internațional group called “Third
Nationalism, fascism and the Holocaust in Romanian History – a critical approach International Workshop from the 16th to the 20th October 2014 in Bucharest () [Corola-website/Science/295793_a_297122]
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în different European countries. 16th October History of fascism and Holocaust în România 10.30 am Introduction Ioana Florea and Jelena Steigerwald: Third Generation Buchenwald // Buchenwald Oath - why this workshop 11.30 am Roland Ibold: Places of the Holocaust - Searching for Unwritten History Elisabeth Weber: Anti-Semitic Violence în Interwar România 2.00 pm Break 3.30 pm Petre Matei: Romă survivors of Deportations to Transnistria during WWII and their Problems Today 6.00 pm David Schwartz: Histories of Resistance. Persecution of
Nationalism, fascism and the Holocaust in Romanian History – a critical approach International Workshop from the 16th to the 20th October 2014 in Bucharest () [Corola-website/Science/295793_a_297122]
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Violence în Interwar România 2.00 pm Break 3.30 pm Petre Matei: Romă survivors of Deportations to Transnistria during WWII and their Problems Today 6.00 pm David Schwartz: Histories of Resistance. Persecution of Left-wing Activists before 1945 Conclusion for the first day 17th October Witnessing History and writing History 10.00 am Talk with Liviu Beris, survivor of deportation to Transnistria: Personal experience and educațional work today (Association of the Survivors of the Holocaust în România) 1.00 pm
Nationalism, fascism and the Holocaust in Romanian History – a critical approach International Workshop from the 16th to the 20th October 2014 in Bucharest () [Corola-website/Science/295793_a_297122]
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Vally of Sights (România 2013, 55 min) Film screening and debate with director Mihai Leaha 18th October Memory politics of fascism and Holocaust în România 11.00 am Veda Popovici: Disavowing the Non-white self. A short history of the deșire for Europeanness from fascism to civic naționalism Roland Ibold, Victor Vozian: The Social and the Ethnical: the neoconservative and the far right pillars of Romanian neofascism în times of economical crisis and social protest 1.30 pm Break 2.30 pm
Nationalism, fascism and the Holocaust in Romanian History – a critical approach International Workshop from the 16th to the 20th October 2014 in Bucharest () [Corola-website/Science/295793_a_297122]
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and <b>Soldații. Poveste din Ferentari</b> <b>[The Crew. A Story from Ferentari] </b>(Polirom, 2013).<a title="" href="file:///D:/Marus/GAP/numărul%206/interviu%20Schiop%20English.docx# ftn1"><b>[1]</b></a> He is currently a collaborator for the online platform <b>Criticatac/LeftEast</b>.</i> Talking about his formative years aș a writer, Adrian Șchiop considers that switching from one system to another hâd a crucial impact on his writing: “I consciously passed through three systems: Ceaușescu
„E un soi de ură de sine” () [Corola-website/Science/295777_a_297106]
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attachment 1560" align="aligncenter" width="600"] Ionuț Dulămiță, No title, 2014.[/caption] What’s your character’s take on gay men? There was a scandal because my storyteller seemed homophobic. I said to myself “Damn, I pushed it too much.” Maybe for the shock effect, I don’ț know. I thought “Wouldn’ț it have been great if he’d said homosexuals were his sisters?”, în the sense that they’re all în this together, but he can’ț be attracted to
„E un soi de ură de sine” () [Corola-website/Science/295777_a_297106]