Duncan Brownies Box Ingredients

rethink identity

"This is unfortunate, but it is nonetheless true that we have learned to be desired inside heterosexual norms and gender structures that we can not find natural nor exhaustive of all our possibilities of identification. Since the deconstruction of this imposed identity will not erase the habit of desire, it might be more profitable test resistance from within the identity of desire as we have learned. If it is doubtful that the desire between men or between women, a desire for "the same", it is also true that since we've been trained to desire being imbued with this idea, homosexuality can become model preferred over the same. This model makes clear the limitations but not the inestimable value of similarity relations, or more exactly of homo-relationality. Gay desire holds perhaps an inability revolutionary sociality hétéroïsée - That is to say of course sociality as we know it. The political consequence of the more radical homoïté I propose to explore the gay desire is so fundamental redefinition of sociality that it may require, at least temporarily, to abandon the relationality itself.
This challenging project that we venture into the fourth chapter with Gide, Proust and Genet. Do not understand this literary enterprise as an appendix to the entertaining arguments in the rest of the book, but as an essential contribution. These writers - unlike theorists gays and lesbians current - are attracted by the trends they discover in anticommunautaristes homosexual desire. For them, otherness can be seen as offering a series of relays for a process of extension of self. As far as possible from our own theoretical debates, the immoral, Sodom and Gomorrah and Funeral contribute yet so crucial: they indeed show how the desire for the same can free ourselves from the oppressive psychology which conceives of desire as lack and sociality based on trauma and castration. Rethinking the homoïté could lead us to a devaluation beneficial for the difference - or, more exactly, to design the difference not as a trauma that must be overcome
(design which maintains, among other things, the antagonism between the sexes), but as a supplement to the same harmless. "

Leo Bersani, Homos, rethinking identity, Odile Jacob

Does Anyone Offer Layaway?

Repnser identity

" Homophobia is far from dead in the United States. At least, she increasingly guilty conscience. And this despite the fact that it might seem if not encouraged, at least tolerated in most U.S. states by the absence of legislation prohibiting discrimination on the basis of sexual orientation in areas such as employment and housing. In France, however, while such discrimination is prohibited by law, homophobia, judging by the panic triggered recently by the prospect of legal recognition of gay couples, seems to wear well. This apparent paradox is easily explained: The law "proves" that France is not a homophobic country, allowing homophobic arguments against gay marriage to stand as based on other considerations or requirements, a more about "high". Such unions would represent a threat to social, not to mention the natural order in which these arguments always presuppose the fragile but indisputable heterosexuality. It is thus quite possible to defend the civil rights of homosexuals (except the right to marry ...) while nourishing the belief more or less acknowledged that homosexuality is against nature '. It would be pure generosity that mainstream society would grant gays and lesbians some of the rights enjoyed by most citizens - the selection of these rights thus returning naturally to the majority itself. There would thus full citizens and citizens defective - with this strange paradox that one of the arguments against the formation of minority identity and gay (to mention only the minority one) is precisely that such formations are opposed to the rule and authority identity shared by all French people: the citizens of the Republic. Unlike all other societies torn by hatred between groups, each of which ferociously defends its particularity, France would offer the successful model of a society where the universal recognition of a common identity for all citizens to ensure everyone's rights. What evil, then the part of homosexuals to try to find a gay or queer identity, the ones who, unlike the racial and ethnic minorities, did not suffer a long history of identity are "individuals" that a simple sexual taste, and, not least thanks to the persecution that has always driven to hide the best among those who do not share this taste, so could easily pass for normal citizens!
One of the great merits of queer studies is to provide historical analysis to highlight the confusion and bad faith prevailing in the current controversy, not only about the legal recognition of gay couples, but especially against the search for a gay identity. Inspired by the work of Foucault on the history of sexuality (works whose resonance was much deeper in the U.S. than in France), American historians have emphasized the conceptual status of the homosexual. The sexual act between two men (or two women) is not a modern phenomenon, which is modern, according to this analysis is the invention of the homosexual as a psychological type. This reconfiguration of some erotic preferences in a typeface - a kind of gasoline to determine erotic - is, as Foucault has convincingly established, a project inherently disciplinary. Far from being what the French cohort of commentators have denounced as undemocratic a threat in a fundamentally democratic universalism, homosexual identity is in fact a heterosexual setting. It is an important link in a wider strategy to make classification totally understandable, and thus subject to manipulation, the erotic activities of humans. This is not the existence of a gay identity that disturbs his critics, but an identity Gay defined by gays themselves, and in their own terms. "

Leo Bersani, Homos, rethinking identity, Odile Jacob