By Nan Alamilla Boyd
Bodies of proof: The perform of Queer Oral History is the 1st e-book to supply critical scholarly perception into the methodological practices that form lesbian, homosexual, bisexual, transgender, and queer oral histories. every one bankruptcy pairs an oral historical past excerpt with an essay during which the oral historian addresses his or her tools and practices. With an afterword via John D'Emilio, this assortment permits readers to ascertain the function reminiscence, wish, sexuality, and gender play in documenting LGBTQ groups and cultures.
The ancient subject matters addressed comprise Nineteen Fifties and '60s lesbian bar tradition; social lifestyles after the Cuban revolution; the association of transvestite social golf equipment within the U.S. midwest within the Sixties; Australian homosexual liberation activism within the Seventies; San Francisco electoral politics and the occupation of Harvey Milk; Asian American group organizing in pre-AIDS l. a.; lesbian feminist ''sex war'' cultural politics; Eighties and '90s Latina/o transgender neighborhood reminiscence and activism in San Francisco; and the struggle in Iraq and Afghanistan.
The methodological subject matters comprise questions of silence, sexual self-disclosure and voyeurism, the intimacy among researcher and narrator, and the social and political commitments negotiated via a number of oral historical past interviews. The publication additionally examines the construction of comparative racial and sexual identities and the relative strengths of same-sexuality, cross-sexuality, and cross-ideology interviewing
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Additional info for Bodies of Evidence: The Practice of Queer Oral History
S E X , “ S I L E N C E , ” A N D AU D I O TA P E | 39 Additional funding for this chapter was provided by the British Council, the Feminist Review Trust and the University of Roehampton. 6. Mass organization established in 1960 to protect the aims of the Cuban Revolution of 1959 against counterrevolutionary activity. 7. Rectiﬁcar is the official term given to past mistakes that have been recognized and corrected by the revolutionary regime. After banning religious people from party membership and other positions of responsibility for many years, during the 1990s, the regime adopted a more relaxed attitude toward religion.
About the topic of contraception. . Do women take responsibility for protecting themselves, or do the men also take some? . LAURA: No. Look. The campaigns that have been around here for some time say that the couple should protect themselves. But it’s always the woman who has most to lose. So the woman is the person who has to protect herself and demand that men use protection. . But well, there are lots of young girls, and when I talk to them they tell me no, in the case of condoms, no. ” D E C E M B E R 2006 Interview with Laura and one interviewer, Carrie, in a friend’s house in Havana.
But yes, my family has also been a quiet family, no conflicts or problems. . 24 | SILENCE NINA: And your partners [compañeros], have they always had your skin color? LAURA: No. NINA: They’ve been interracial relationships? LAURA: No, no, no. I’ve never had a compañero the same color as me. Fairer, more or less mulato, but I’ve never been in love with a compañero of my skin color. . . people who aren’t your, who aren’t heterosexual? For example, homosexual? LAURA: No, no, no, no. I have always had that sensitivity.