Naisargi N. Dave is Assistant Professor of Anthropology at the University of Toronto. In the summer ofa South Delhi disco called Soul Kitchen opened its doors to gays and lesbians of the city. This first ever "gay night" was, for queer people in Delhi, one of the most hotly anticipated nights in memory. As for me, then a novice fieldworker, the night held a pleasure even more distinct than that of participating in this historic public demonstration of gay abandon. It was on this night that I met the "mother" of Indian lesbian politics, Giti Thadani. Thadani is the consummate cosmopolitan intellectual. She splits her time between Berlin and Delhi, is fluent in multiple languages, lectures across the world, and travels tirelessly in a search for "gynefocal" tradition and a Sapphic "symbolic continuum" Thadani9. Her presence at the disco that night surprised me. Thadani is notorious for her uncompromising disposition and evident bitterness, following years of isolation and struggle as India's first out lesbian woman. Because of her itinerant and purposely elusive ways, I was concerned that I would not soon, if ever, have the opportunity to meet her. So when—through the ecstatic, bouncing bodies and the deafening thump of an American techno-pop hit—a friend pointed Thadani out to me, I couldn't help but look at her in awe. She sat alone and undisturbed in one of the booths that lined the side of the dance floor, the roving lights rhythmically half-illuminating her placid face. As I watched her watch the rest of us, I imagined her calmly surveying her own creation. There, just across the floor from her, were the Dave Duke Gay Porn of India's first lesbian help line and support group, Sangini, which had been organized as a distinct alternative to the lesbian collective that Thadani founded in To my right were members of PRISM, a group born, in turn, out of ideological and personal differences with Sangini. Between these known and watchful activists were two young women in the middle of the dance floor, dancing together in a manner utterly unburdened by care and history. The story that I tell in this chapter is of how these contemporary lesbian communities—fractures and all—were made possible through the advent of the concept of Indian lesbian community in the early s. I will argue that affect was both the necessitating condition for the emergence of this radical new world and also precisely that which had to be circumscribed—or disciplined into politically appropriate feeling—in order for this emergent world to present itself, both to itself and to the social world, as a community. I set this narrative primarily in Delhi because of Thadani's centrality in enabling an explicitly lesbian community in India to form. However, any effort to be located in one geographical site is necessarily limited and partial. One of the phenomena I shed light on is how the imagination and practices of lesbian community in India have been produced through a series of complex transnational mediations—mediations that, crucially, are then actively obscured through the moral politics of authenticity required to imbue a nascent community with a sense of coherence and political necessity. I begin this chapter by examining the first of two questions that drive this book: that of how categories of queer sexual alterity in India have been made to emerge, are called into being, and are variously adopted. In this specific case, how did women in India begin to think of themselves as lesbian, and what about the politics and poetics of this term's circulation lended themselves to passionate personal attachment Butler and rendered it a powerful node around which a new imagined community could be formed? To be clear, informal groups of same-sex desiring activist women from India were already meeting by the mids; in fact, they began forging international commons well before national ones. For example, in Indian delegates attended a workshop for lesbians at the Nairobi Women's Conference Fernandez Five years later, seven Indian women activists from Bombay and Delhi attended a conference of the Asian Lesbian Network in Bangkok, where they met one another for the first time However, informal groupings of same-sex desiring women in India at this time were constrained in two crucial ways: they were comprised primarily of activists, and—for reasons I will discuss in greater detail below—mostly resisted Western signifiers such as "lesbian" in the name of cultural authenticity and political expediency. Thadani's founding of a Delhi-based lesbian network called Sakhi in democratized the possibility of lesbian community by taking it beyond local activist groups to a pan- and transnational network of women who could communicate with one another about their desires through the relative anonymity of letters. Significantly, almost all of the letter writers contacted Sakhi after seeing the word "lesbian" in the network's ads, and they rapidly came to identify themselves, and their nascent network, as explicitly lesbian, thus beginning to formulate an imagined Indian lesbian community where nothing of the sort had existed before. Thadani provided me with of these letters, dating from to Through this extraordinary archive, I explore how nonactivist women from a range of socioeconomic classes, from Jammu and Kashmir to Dave Duke Gay Porn, came to think of themselves as lesbian and Dave Duke Gay Porn, as part of a larger web of belonging. This archive itself, as well as my use of it, is also worth reflecting on in terms of writing histories of sexuality. Ann Cvetkovich describes an "archive of feelings" as cultural texts that serve as repositories of emotion in their content, production, and reception7. She is particularly interested in lesbian and gay archives, which, she argues, "must preserve and protect not just knowledge but feeling," because the history of queer life uniquely demands documentation of intimacy, sexuality, and love — I find the notion of an archive of feelings useful Dave Duke Gay Porn as what I am tracing through these letters is a structure of feeling that was not yet available to objectification see Cvetkovich But where I, and my archive, depart from Cvetkovich is in her assumption of emotion's ever-presence in queer history. Cvetkovich sees affect's centrality in gay and lesbian archival practices as a corrective to institutional and cultural Dave Duke Gay Porn
Young, Paul. Francke, Diese werden im Spannungsfeld zwischen der machtstützenden Funktion von Populärkultur einerseits und der kreativen Auseinandersetzung mit deren Produkten durch das Publikum bzw. Für Unternehmen. Subscribe to Slate Plus to immediately access all episodes of The Queen and your other favorite Slate podcasts completely ad-free.
Afrika, Naher Osten und Indien
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