873 research outputs found
1492-1942, paisatges de memòria en l'Europa transmoderna
Get PDFEn el número 36 de la revista L'Espill trobaràs un dossier monogràfic sobre “Música i pensament”, amb contribucions de Jacques Rancière, François Nicolas, Peter Szendy, Vladimir Safatle i Felip Martí-Jufresa. A més, articles de Mark Lilla, Manuel Alcaraz, Ignacio Sánchez-Cuenca, Dan Diner, Christiane Stallaert, Guillermo Quintás, Josep Manuel Alcañiz i Santi Cortés, així com documents de Ernst Robert Curtius
Castissisme i nazisme, una genealogia europea?
Get PDFEn el número 24 de la revista L'Espill trobaràs un dossier monogràfic sobre “Anticatalanisme i catalanofòbia", amb contribucions d'Antoni Simon, Jaume Renyer, Vicenç Villatoro, Albert Balanzà i Francesc Viadel. Amés, articles de Christiane Stallaert, Jean Meyer, Pau Rausell, Antoni Defez, Zygmunt Bauman, Antoni Martí Monterde i Marta Anico, així com documents d'Orhan Pamuk, Jirí Pehe, Amartya Sen, Anaclet Pons/Justo Serna i Ferran García-Oliver
La Alemania nazi y la España inquisitorial: el comparatismo histórico de Christiane Stallaert [Ressenya]
No full textReseña del libro de Christiane Stallaert "Ni una gota de sangre impura. La España inquisitorial y la Alemania nazi cara a cara", Círculo de Lectores-Galaxia Gutenberg, Barcelona, 2006, 538 p
Stallaert (Christiane). Etnisch nationalisme in Spanje. De historisch-antropologische grens tussen christenen en moren.
No full textThomas Werner. Stallaert (Christiane). Etnisch nationalisme in Spanje. De historisch-antropologische grens tussen christenen en moren.. In: Revue belge de philologie et d'histoire, tome 77, fasc. 4, 1999. Histoire medievale, moderne et contemporaine - Middeleeuwse, moderne en hedendaagse geschiedenis. pp. 1093-1096
Stallaert (Christiane). Etnisch nationalisme in Spanje. De historisch-antropologische grens tussen christenen en moren.
No full textThomas Werner. Stallaert (Christiane). Etnisch nationalisme in Spanje. De historisch-antropologische grens tussen christenen en moren.. In: Revue belge de philologie et d'histoire, tome 77, fasc. 4, 1999. Histoire medievale, moderne et contemporaine - Middeleeuwse, moderne en hedendaagse geschiedenis. pp. 1093-1096
El giro antropológico de 1992 visto a través de la etnografía sobre (re) migrantes nipobrasileños en Japón
No full textThree key moments in world history have defined the «vision of the other» in the western world, namely 1492, 1942 and 1992. Unlike previous works in which I have highlighted the importance of the years 1492 and 1942 (Stallaert 2006, 2013, 2015), in the present text, I focus on 1992 to illustrate how the «era of globalization» has led to new patterns of identity that require new categories of analysis. The concept of «transmodernity » is a useful instrument to analyze the hybrid, fluid and dynamic identities arising from globalization. It also allows us to explain the development of new trends characteristic of ethnographic practice since the 1992 turn. The case of Japanese Brazilian (re) migrants (Stallaert 2012) serves as a common thread.Tres momentos clave de la historia mundial han definido la «visión del otro» en el mundo occidental, a saber 1492, 1942 y 1992. A diferencia de trabajos anteriores en los que he destacado la importancia de los años 1492 y 1942 (Stallaert 2006, 2013, 2015), en el presente texto me centro en 1992 para ilustrar cómo la «era de la globalización» ha conducido a nuevos patrones de identidad que requieren de nuevas categorías de análisis. El concepto de «transmodernidad» es un instrumento útil para analizar las identidades híbridas, fluidas y dinámicas surgidas de la globalización. Asimismo, permite explicar el desarrollo de nuevas tendencias características de la práctica etnográfica a partir del giro de 1992, a saber, la antropología auto-reflexiva y la etnografía nativa. El caso de los (re)migrantes nipobrasileños en Japón (Stallaert 2012) nos sirve de hilo conductor
Christiane Stallaert, Ni una gota de sangre impura
No full textComme on le sait, les essais visant à comparer l’Espagne de l’Inquisition et l’Allemagne nazie ne sont pas une entreprise récente, ils sont apparus presque en même temps que la Shoah. Le travail de Stallaert poursuit cette veine polémique en faisant de ces réalités historiques des exemples de « politiques absolues » de cohésion sociale obtenue par la violence. Le type d’analyse pratiqué ici est celui de l’anthropologie comparée. En étudiant la ressemblance entre l’Espagne de l’Inquisition et ..
Christiane Stallaert, Ni una gota de sangre impura
No full textComme on le sait, les essais visant à comparer l’Espagne de l’Inquisition et l’Allemagne nazie ne sont pas une entreprise récente, ils sont apparus presque en même temps que la Shoah. Le travail de Stallaert poursuit cette veine polémique en faisant de ces réalités historiques des exemples de « politiques absolues » de cohésion sociale obtenue par la violence. Le type d’analyse pratiqué ici est celui de l’anthropologie comparée. En étudiant la ressemblance entre l’Espagne de l’Inquisition et ..
De kast op een kier - holebiseksueel verlangen onder moslimmannen en -vrouwen in België
No full text‘Unlocking the Closet – Same-Sex Desire among Muslim Men and Women in Belgiumnbsp;focuses on the intersections of same-sex sexualities, transnationalism and religion. The author interviewed lesbians, gays and bisexuals from Muslim backgrounds and focused on two different groups: sexual migrants and people from second and third generation migrant backgrounds. The Ph.D projectnbsp;several research methods: ethnographic interviewing and online asynchronous interviewing or e-mail interviewing. Because of the sensitive nature of the topic, participant observation was limited to the activities of LGBTQ associations and the LGBTQ scene in general in Hasselt, Antwerp and Brussels, three cities with a queer scene. Additionally, the study used solicited diaries: although I asked my interlocutors to reflect on sexuality and religion in their everyday lives, they had the freedom to add whatever they wanted to share. Since women are often conspicuously underrepresented in LGBT research, there was a great deal of extra effort to include women in the project. As a result of these efforts, 40% of the people I interviewed from the sexual migrant group and 50% of people from second and third generation backgrounds were women.
The aim of the project was threefold. First, in order to question the heteronormativity of migration studies, the study aimed to show that sexuality, structures the processes of migration and people’s motivations to migrate, but also the settlement processes and their transnational relationships. As such, the research project questions how narratives of sexual migration are often presented as movements from oppression to freedom. In thenbsp;country, sexual migrants find themselves in reconstituted asymmetries. Secondly, the study contributes to a growing body of scholarship that questions common understandings of ‘gay identity’ and ‘coming out’. LGBT and queer studies have a tendency to focus on white, gay, male, upwardly mobile, urban and secular citizens from a particular country, as these are the people who can most easily be reached by researchers. This fails to take into account that there are other ways of embodying and living transgressive sexualities. Therefore, the author argues against prevailing notions, which tend to universalize and essentialize human experience by assuming the relevance of western categories of sexuality and gender in the lives of people from other parts of the world. Thirdly, religious piety is often viewed as contradictory to same-sex sexuality, thus denying LGBTQ agency. Furthermore, despite a growing interest in LGBTQ religiosity, the existing literature is largely based on the experiences of LGBTQ Christians. The religious beliefs and practices of LGBTs is a research area that remains underdeveloped. Therefore, the project focused on non-heteronormative Muslims and their ritual practices and beliefs.
The project focused on three areas. First, how LGBs from Muslim backgrounds negotiate silence and disclose around their sexuality in everyday life, especially within kin relationships, both in Belgium and transnationally. Drawing on the notion of moral breakdown, the author argues that LGBs from Muslim backgrounds navigate the disjunctures and asymmetries of multiple heteronormative and homonormative institutional moralities and public moral discourses, some of which go across national borders. Therefore, the moment (or series of moments) when one realizes feeling (also) attracted to persons of the same sex, constitutes a particularly strong and influential moment of moral breakdown. In order to develop an alternative understanding of ‘the closet’ and ‘coming out’, the author demonstrates how many interlocutors played with locking and unlocking the closet, thus highlighting the importance of both tacit knowledge, on the one hand, and silence as a language, on the other hand.
Focusing on newly-arrived sexual migrants from Muslim backgrounds as they chart their way in the country of arrival, the author reveals the non-linear, complex and multiple transformations of the migrants’ sexual subjectivities, desirous practices and intimate lives. The author argues that the way a migrant gains entry to Belgium heavily informs the modalities through which sexual subjectivity is transformed, foregrounding the role of state institutions, ideologies, norms andnbsp;in this process. The incredible difficulties experienced by asylum seekers are situated at the confluence of differences in cultural frameworks and moralities of gender, sexuality and subjecthood and intersectional dynamics between class, gender, sexuality, ethnicity and race.
Lastly, the author looks at the conundrum that has plagued his interlocutors and preoccupied researchers on the links between same-sex sexuality and Muslimness, and same-sex sexuality and monotheistic religions more generally: how can one be gay, lesbian or bisexual and Muslim? The research project picks up where other authors left off by investigating how the moral self is constituted. Looking at the moral breakdown caused by the conflict between sexuality and religion, the author shows the insights generated by such moments of moral breakdown in relation to our understanding of moral selves. While some Muslims try to find a theologically-inspired solution to commensurate their faith and sexuality, others do not: they simply are Muslim and queer. The author argues that it would be better to understand moral selves as contradictory, ambiguous, ambivalent and fragmented, instead of coherent, unified, ordered and whole.
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The research project (FWO fellowship) will study
lesbian, gay and bisexual Muslims with a migration background in Flanders and
Brussels. The project wishes to contribute ethnographically andtheoretically
to the anthropology of religion, sexuality and migration.
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a minority within an ethnic and/or religious minority, the construction,
management and performance of identity of non-heterosexual Muslims is
considered to take on specific forms. On the one hand, they have to deal with
heteropatriarchy andndash; or biphobia within their own ethnic and/or religious
community, and, on the other hand, in the contemporary post 9/11-context, they
are confronted with religiophobia, islamophobia and (cultural) racism within
the ethnic majority group and gay community.
nbsp;nbsp;nbsp; The
main research question of the project is: what intersectional dynamics are at
play in the construction, management and performance of ethno- religious and
sexual identities of LGB Muslims? Ethnographic
fieldwork will be done in the urban setting of Flanders andBrussels. Data
collection will be based on the narrative method.
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nbsp;status: Publishe
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