" "This is about dismantling white supremacy, heterosexism, sexism in general, cisheteronormativity, ableism, Islamophobia, all of these different things.
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At A CALL TO MEN, we teach that heterosexism is the glue that holds the Man Box together.
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"Heterosexism can render lesbian and bisexual victims of female-perpetrated sexual victimization invisible to professionals," the study notes.
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Not surprisingly, researchers determined that experiencing anti-bisexual prejudice, internalized heterosexism, and identity concealment was, in fact, pretty isolating.
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No challenger proposed before or since — not ''homonegativity,'' ''heterosexism,'' ''sexual prejudice'' or ''heteronormativity'' — has stood a chance of supplanting it.
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The discrimination, hatred, racism, homophobia, heterosexism and countless other dangers that await at these intersections make me want to never leave his side.
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"Heterosexism is as bad as homophobia in clinical practice in the way it affects patients," says LebMASH co-founder, and OGBYN Hasan Abdessamad.
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A few, like Philadelphia's Sheer Mag, even manage to subvert the heterosexism that's inherent to the form and create songs that speak to today's social ills.
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Not only did they experience discrimination that all sexual minorities experienced (what the researchers called "heterosexism" and homophobia), they also experienced prejudice specific to bisexual people, or biphobia.
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The existence of systemic racism, sexism, heterosexism, classism, homophobia, transphobia, ableism and anti-semitism makes it so that the American Dream will never come true for so many people.
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Say these women's names first, even, before the litany of men's names, to mark the intersecting terrors of racism, sexism, and heterosexism at work in those women's lives and deaths.
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The increase in violence could be "influenced by heterosexism, transphobia, and homophobia that have always existed but now partly fueled by backlash," said Panfil, who studies hate crimes against LGBT people.
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Slogans like "Black Is Beautiful" and "We're Here, We're Queer, Get Used to It!" became transformative taunts for generations of people schooled in the self-loathing of racism, sexism and heterosexism.
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Julia Baird's conclusion — that young girls and women continue to live under the burdens of gender inequality (read: racism and heterosexism, too) — could be extended to Jewish, Muslim and other religious traditions as well.
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"It's often connected to other sorts of rule-breaking," she continued, much of which emerged from "the working class lesbian bar scene in the early-mid 20th century US." More specifically, it's "an identity deeply tied to communities who struggle against heterosexism," said Macarena Gomez-Barris, chair of the Social Sciences and Cultural Studies department at Pratt Institute.
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"BECAUSE doing/reading/seeing/hearing cool things that validate and challenge us can help us gain the strength and sense of community that we need in order to figure out how bullshit like racism, able-bodieism, ageism, speciesism, classism, thinism, sexism, anti-semitism and heterosexism figures in our own lives," wrote Bikini Kill lead singer Kathleen Hanna in the Riot Grrrl Manifesto in 22012.
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Heterosexism causes a range of effects on people of any sexual orientation. However, the main effects of heterosexism are marginalization, and anti-LGBT violence and abuse.
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An example of this would be an Implicit Association Test. A popular implicit association test measuring heterosexism that is open to the public is a virtual laboratory called Project Implicit. One limitation present in research on heterosexism is that there often isn’t a distinction between homophobia and heterosexism. Individuals are more likely to be aware of homophobic tendencies rather than heterosexist views, thus, researchers often measure homophobia instead of heterosexism.
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Psychologists have aimed to measure heterosexism using various methods. One particular method involves the use of a Likert scale. However, since heterosexism is perceived as something that is unseen it is difficult to determine if someone is heterosexist based on a self-report method. Researchers, thus, have constructed implicit measurements of heterosexism.
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The psychology ofprejudice and discrimination, Ed. 2, (p. 480). Belmont, CA: Wadsworth. Todd D. Nelson mentions the perspective of structural sexual stigma, which is basically heterosexism. Using an adaptation of institutional racism, heterosexism describes the mechanisms by which sexual minority members are disadvantaged.
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Internalized homophobia also appears to be a barrier in victims seeking help. Similarly, heterosexism can play a key role in domestic violence in the LGBT community. As a social ideology that implies "heterosexuality is normative, morally superior, and better than [homosexuality]," heterosexism can hinder services and lead to an unhealthy self-image in sexual minorities. Heterosexism in legal and medical institutions can be seen in instances of discrimination, biases, and insensitivity toward sexual orientation.
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Her main argument is that biphobia is the central message of two roots; internalized heterosexism and racism. Internalized heterosexism is described in the monosexual paradigm in which the binary states that you are either straight or gay and nothing in between. Gays and lesbians accept this internalized heterosexism by morphing into the monosexial paradigm and favoring single attraction and opposing attraction for both sexes. Blasingame described this favoritism as an act of horizontal hostility, where oppressed groups fight amongst themselves.
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Fiske uses this conception of prejudice to explain ambivalent sexism, heterosexism, racism, anti-immigrant biases, ageism, and classism.
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Research on heterosexism has focused on variables that may affect views of heterosexism. For instance, in a study by psychologist, Gregory M. Herek, it was found that there was a gender difference between heterosexual attitudes toward lesbians and gay men.Herek, G. M. (1988). Heterosexual's attitudes toward lesbians and gay men: Correlates and gender differences.
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Overcoming Heterosexism and Homophobia. New York: Columbia University Press.Fone, B.R.S. (1998). The Columbia Anthology of Gay Literature: Readings from Western Antiquity to the Present Day.
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As societies changed throughout history, so did the ideologies that justified systems of inequality. Sociological examples of ideologies include: racism; sexism; heterosexism; ableism; and ethnocentrism.
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Since then LGBT activism has increased, asking for legal protections.Wehbi, Samantha. Community Organizing Against Homophobia and Heterosexism: The World Through Rainbow-Colored Glasses. Routledge, 13 September 2013.
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While the general bisexual population as a whole faces biphobia, this oppression is also aggravated by other factors such as race. In a study conducted by Grady L Jr Garner titled Managing Heterosexism and Biphobia: A Revealing Black Bisexual Male Perspective, the author interviews 14 self- identified Black bisexual men to examine how they cope with heterosexism and biphobia in order to formulate coping strategies. Data from the interviews revealed that 33% of the participants reported heterosexism and biphobia experiences, while 67% did not. He explains that the internalization of negative sociocultural messages, reactions, and attitudes can be incredibly distressing as bisexual black males attempted to translate or transform these negative experiences into positive bisexual identity sustaining ones.
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Some identified themes which repeatedly appear in media depicting HIV are the concept of "other", victim blaming, heterosexism, and comparisons of the lifestyles of people in urban areas versus rural areas.
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According to an article in the Howard Journal of Communications, some LGBT individuals have responded to heterosexism through direct confrontation and communication, or through the removal of self from the hostile environment.
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This debate raises the issue of understanding the oppressive lives of women that are not only shaped by gender alone but by other elements such as racism, classism, ageism, heterosexism, ableism etc.
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The main effect of heterosexism is the marginalization of gay men, lesbians, and bisexuals within society. Heterosexism has led to stigmatization and persecution of not only these people but also those of other sexual diversity such as transgender, and transsexual people. Along with homophobia, lesbophobia, and internalized homophobia, heterosexism continues to be a significant social reality that compels people to conceal their homosexual or bisexual orientation, or metaphorically, to remain in the closet in an effort to pass for heterosexual. Marginalization also occurs when marriage rights are heterosexist. More specifically, when marriage rights are exclusive to opposite-sex couples, all same-sex couples, be they gay, lesbian, straight or mixed, are prevented from enjoying marriage’s corresponding legal privileges, especially those regarding property rights, health benefits, and child custody.
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These attitudes tend to be due to forms of homophobia and heterosexism (negative attitudes, bias, and discrimination in favor of opposite-sex sexuality and relationships). Heterosexism can include the presumption that everyone is heterosexual or that opposite-sex attractions and relationships are the norm and therefore superior. is a fear of, aversion to, or discrimination against homosexual people. It manifests in different forms, and a number of different types have been postulated, among which are internalized homophobia, social homophobia, emotional homophobia, rationalized homophobia, and others.
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Heterosexism is a system of attitudes, bias, and discrimination in favor of opposite-sex sexuality and relationships. It can include the presumption that other people are heterosexual or that opposite-sex attractions and relationships are the only norm and therefore superior. Although heterosexism is defined in the online editions of the American Heritage Dictionary of the English Language and the Merriam-Webster Collegiate Dictionary as anti-gay discrimination or prejudice "by heterosexual people" and "by heterosexuals", respectively, people of any sexual orientation can hold such attitudes and bias, and can form a part of internalised hatred of one's sexual orientation. Heterosexism as discrimination ranks gay men, lesbians, bisexuals and other sexual minorities as second-class citizens with regard to various legal and civil rights, economic opportunities, and social equality in many of the world's jurisdictions and societies.
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Additionally during Krieglstein's leadership, the Human Services Program won the college's first Center of Excellence award, a $150,000 grant awarded by the college president to a COD program that stands out among other College of DuPage academic entities as well as among other national programs. Krieglstein has two published journal articles on her research into heterosexism in school social work and one co-authorship on the effects of welfare reform on domestic violence. She also authored a text book chapter entitled Heterosexism and Social Work: An Ethical Issue.
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A related term is sexual prejudice, a negative attitude toward someone because of their sexual orientation.Matlin, Margaret W., Ph.D., "The Psychology of Women", (2004) This bias is not the same as homophobia, but rather is the discrimination towards or against certain sexual orientations. The concept of Heterosexism suggests that the basis for this bias is not found in the individual per se but rather has a broader cultural or biological basis that results in attitudes weighted in favour of heterosexuality over other sexual orientations. Heterosexism is one form of structural violence.
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In many cultures, homosexual people are frequently subject to prejudice and discrimination. Like members of many other minority groups that are the objects of prejudice, they are also subject to stereotyping, which further adds to marginalization. The prejudice, discrimination and stereotyping are all likely tied to forms of homophobia and heterosexism, which is negative attitudes, bias, and discrimination in favor of opposite-sex sexuality and relationships. Heterosexism can include the presumption that everyone is heterosexual or that opposite-sex attractions and relationships are the norm and therefore superior.
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It is often pointed out that the reason of this is heterosexism in medical care and research:[Heterosexism in Health and Social Care, Julie Fish, 2006] > "Heterosexism can be purposeful (decreased funding or support of research > projects that focus on sexual orientation) or unconscious (demographic > questions on intake forms that ask the respondent to rate herself or himself > as married, divorced, or single). These forms of discrimination limit > medical research and negatively impact the health care of LGB individuals. > This disparity is particularly extreme for lesbians (compared to homosexual > men) because they have a double minority status, and experience oppression > for being both female and homosexual." Especially with lesbian patients, they may be discriminated in three ways: # Homophobic attitudes; # Heterosexist judgements and behaviour; # General sexism – focusing primarily on male health concerns and services; assigning subordinate to that of men health roles for women, as for service providers and service recipients.
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The organisation was founded in 2014 by feminist and LGBTQI+ activists that had in common the fight against heterosexism, homophobia, biphobia, transphobia and sexism or any other form of discrimination based on sexual orientation, gender identity and expression and sexual characteristics.
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Dawn M. Szymanski et al. write: Internalized heterosexism is generally defined as the internalization of assumptions, negative attitudes and stigma regarding homosexuality by individuals whom do not identify within the heteronormative spectrum and/or are categorized as sexual minorities to varying degrees. Internalized heterosexism is a manifestation of internalized sexism that primarily affects sexual minority populations (composed of people who identify lesbian, gay, bisexual, transgender, questioning, or other), however, it can also affect heterosexual populations by dictating how they interact with and relate to non-heterosexual peoples. This phenomenon manifests when sexual minorities begin to adopt rigid, restrictive heteronormative values into their worldviews.
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Similar terms include "heterocentrism" and "heterosexualism".Corsini, Raymond J. (1992). The Dictionary of Psychology. . Although the well-established term heterosexism is often explained as a coinage modeled on sexism, the derivation of its meaning points more to (1.) heterosex(ual) + -ism than (2.) hetero- + sexism.
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Nam is used for men/males, and nu for women/females. Gioi tinh is most commonly used in this manner, “reflecting the rampant heterosexism of Vietnamese language and social norms.”Newton, “Queer political,” 186. Secondly, gioi tinh can refer to sexuality and sexual acts.Ibid.
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Anarchists are committed against coercive authority in all forms, namely "all centralized and hierarchical forms of government (e.g., monarchy, representative democracy, state socialism, etc.), economic class systems (e.g., capitalism, Bolshevism, feudalism, slavery, etc.), autocratic religions (e.g., fundamentalist Islam, Roman Catholicism, etc.), patriarchy, heterosexism, white supremacy, and imperialism".
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While the Merriam-Webster Collegiate Dictionary notes the first use of the term heterosexism as having occurred in 1972, the term was first published in 1971 by gay rights activist, Craig Rodwell.Rodwell, Craig. ' 'The Tarnished Golden Rule' ' pg. 5, QQ Magazine, Queen's Quarterly Publishing, New York.
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Anarchists are committed against coercive authority in all forms, namely "all centralized and hierarchical forms of government (e.g., monarchy, representative democracy, state socialism, etc.), economic class systems (e.g., capitalism, Bolshevism, feudalism, slavery, etc.), autocratic religions (e.g., fundamentalist Islam, Roman Catholicism, etc.), patriarchy, heterosexism, white supremacy, and imperialism".
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1-2: 101-109. Possible effects can be depression and suicidal impulsesSzymanski, Dawn M., and Ayse S. Ikizler. 2013. "Internalized heterosexism as a mediator in the relationship between gender role conflict, heterosexist discrimination, and depression among sexual minority men." Psychology of Men and Masculinity 14, no. 2: 211-219.
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Born in Flames is a 1983 documentary-style feminist fiction film by Lizzie Borden that explores racism, classism, sexism, and heterosexism in an alternative United States socialist democracy. The title comes from the song "Born in Flames" written by a member of Art & Language, Mayo Thompson of the band Red Krayola.
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The Journal of Gay and Lesbian Social Services is a peer-reviewed academic journal that covers research related to sexual minorities and their social environment, including issues of homophobia and heterosexism and the personal, day-to-day experiences of people affected by these attitudes. The editor-in- chief is Melanie D. Otis.
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It became a socializing place for black lesbians and gay men, allowing them to avoid heterosexism and racism in their society. Ellis, who was featured in the documentary Living With Pride, was the oldest known black woman who identified as a lesbian until October 2001, when she died. She lived in Detroit until her death.
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Heteronormativity is the belief that heterosexuality, predicated on the gender binary, is the default, preferred, or normal mode of sexual orientation. It assumes that sexual and marital relations are most fitting between people of opposite sex. A heteronormative view therefore involves alignment of biological sex, sexuality, gender identity and gender roles. Heteronormativity is often linked to heterosexism and homophobia.
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The inclusion of cisgender heterosexual allies in the missions of these groups "is an important distinguishing factor from early support groups for LGBT teens, and recognizes the need for a comprehensive approach to youth safety," and attempts to build a network of support for non-heterosexual and transgender teens, as well as raising awareness of homophobia and heterosexism.
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Beverly Greene (born 1950) is a professor in the Department of Psychology at St. John's University. She is a clinical psychologist known for her work on heterosexism, sexism, and racism. Greene is the author of close to 100 psychological literature publications. Greene is involved with the Association for Women in Psychology and the Society for the Psychology of Women.
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Alix L. Olson (born 1975 in Bethlehem, Pennsylvania) is an American poet who works exclusively in spoken word."Verbal Fireworks: Slam Poet Alix Olson", Radio Netherlands Archives, October 24, 2005 She graduated from Wesleyan University in 1997 and uses her work to address issues of capitalism, racism, sexism, homophobia, heterosexism, misogyny, and patriarchy. She identifies as a queer feminist.
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Next, is copying each other's differences. And finally, we destroy each other's differences that are perceived as "lesser". Lorde defines racism, sexism, ageism, heterosexism, elitism and classism altogether and explains that an "ism" is an idea that what is being privileged is superior and has the right to govern anything else. Belief in the superiority of one aspect of the mythical norm.
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Other factors that Herek acknowledges to contribute to heterosexism include individual differences, religiosity, conforming to social norms, right-wing authoritarianism, customs and beliefs regarding cultural tradition, and personal experience with non-heterosexual individuals. Research has also recognized the effects of level of education on views of heterosexism.Wright L. W., Jr., Adams, H. E., & Bernat, J. (1999). Development and validation of the Homophobia scale.
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Rodwell is believed to have created the term heterosexism in January 1971 when he wrote: > After a few years of this kind of 'liberated' existence such people become > oblivious and completely unseeing of straight and - to coin a phrase - the > 'hetero-sexism' surrounding them virtually 24 hours a day.Rodwell, Craig. ' > 'The Tarnished Golden Rule' ' pg. 5, QQ Magazine, Queen's Quarterly > Publishing, New York.
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Fukaya called attention to both racism in the lesbian and gay movement as well as heterosexism in the growing Asian American community.Hom, p. 421. Fukaya's writing appeared in publications such as Azalea: A Magazine by Third World Lesbians. Her poetry and prose is collected in A Fire Is Burning, It Is In Me: The Life and Writing of Michiyo Fukaya.
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Hutchinson has challenged the lack of racial diversity and attention to institutional racism in the secular and New Atheist movements. She has championed the inclusion of anti-racism, anti-sexism, and anti-heterosexism in mainstream secular humanist and New Atheist discourse. She has also written extensively on the role of freethought and secular humanism in black women's liberation and gender justice.
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Retrieved on August 2, 2015. Ruth Ellis, a black lesbian, held house parties at her residence, "The Spot". It became a socializing place for black lesbians and gay men, allowing them to avoid heterosexism and racism in their society. Ellis, who was featured in the documentary Living With Pride, was the oldest-known black woman who identified as a lesbian until her death in October 2001.
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Anti- gay attitudes and behaviors (sometimes called homophobia or heterosexism) have been objects of psychological research. Such research usually focuses on attitudes hostile to gay men, rather than attitudes hostile to lesbians. Anti- gay attitudes are often found in those who do not know gay people on a personal basis. There is also a high risk for anti-gay bias in psychotherapy with lesbian, gay, and bisexual clients.
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Most relationship issues are shared equally among couples regardless of sexual orientation, but LGBT clients additionally have to deal with homophobia, heterosexism, and other societal oppressions. Individuals may also be at different stages in the coming out process. Often, same-sex couples do not have as many role models for successful relationships as opposite-sex couples. There may be issues with gender-role socialization that does not affect opposite-sex couples.
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Pride Week and year-round events are run by Fierté Simcoe Pride, a not-for-profit, volunteer-run organisation. The mission of Fierté Simcoe Pride is to "create and offer inclusive events, services, and educational opportunities that rise above heterosexism, hetero- normativity and homo/bi/transphobia, promoting safe communities within Simcoe County." "Simcoe Pride - About Us" Fierté Simcoe Pride . The organisation also uses a list of objectives and values as guidelines.
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Social Problems 62.3 (2015): 343-362. Journal. LGBTQ youth of colour may experience sexism, homophobia, transphobia, racism, heterosexism, white supremacy or poverty, sometimes simultaneously. Concerns for marginalized individuals in an already-marginalized community include intercultural competence, the school-to-prison pipeline, and school expulsions. Activities aimed at providing safe spaces and support for LGBTQ youth of colour activities are generally held in libraries, schools, non- profit agencies and designated community spaces.
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Hall believes that the play excludes issues of violence against intersex individuals and perpetuates heterosexism and ableism, or prejudice against people with disabilities. After this critique was published, many performances of The Vagina Monologues began advocating for the Intersex Society of North America by providing literature at the plays and urging the audience to donate.Hall, Kim Q. 2005. “Queerness, Disability, and The Vagina Monologues.” Hypatia 20:100-119.
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Most of the women in the study commented that they had good experiences with healthcare. However, birth education tended to focus on mother and father dynamics. The forms that were also used tended to be heterosexist (see Heterosexism), only allowing for mother and father identities. To account for these differences, Singer created a document about how to improve the prenatal care of lesbian women in the United States.
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Heterosexism is thus a stressor because of the understanding of external racial oppression as well as internalized homophobia and self-hatred. Homophobia within ethnic minority communities is caused by the unique cultural practices of each ethnic minority and by the broader issue of Western, non-white discrimination. This discrimination creates the need for a supportive community to undo the psychological damage it causes.Diaz, R. M., Ph.D., Ayala, G., PsyD.
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With the profit motive eradicated by the revolution, the superficial tolerance of LGBT persons by the strongly homophobic Cuban society quickly evaporated. Emigration to Miami began immediately, including lesbians and gay men who had worked for United States firms or had done domestic work for the native bourgeoisie. LGBT people who already had lived largely abroad moved away permanently. > [T]he homophobia and heterosexism that already existed ... became more > systematized and institutionalized.
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Internalized racism is an effect of internalized colonialism, in which a colonized people loses its identity and assumes the values of the colonizing society; it may happen gradually, over a long period of time. An example of internalized colonialism is the practice of skin whitening (see colorism) found in the Africa and Asia. Internalized homophobia, also known as internalized heterosexism, occurs in the LGBT community when individuals adopt a culture's heterosexual norms.
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Ivy Bottini, LGBT retirement advocate, speaking at Stonewall Democratic Club on January 28, 2019 LGBT ageing addresses issues and concerns related to the ageing of lesbian, gay, bisexual and transgender (LGBT) people. Older LGBT people are marginalised by: a) younger LGBT people, because of ageism; and b) by older age social networks because of homophobia, biphobia, transphobia, heteronormativity (the assumption that everyone is heterosexual), heterosexism (the privileging of heterosexuality), prejudice and discrimination towards LGBT people.
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When anyone within the LGBT organizations had questions about transgender issues they were always referred to the token transgender representative. The unequal treatment of transgender individuals may be because not all transgender individuals are gay. Schilt also concluded that some gay transgender people were treated poorly by cisgender gay individuals because they were thought to have made the choice to be gay. Therefore, the gay community's display of transphobia and heterosexism creates inequality.
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Lesbian, gay, bisexual, and transgender (LGBT) characters have been depicted in some video games since the 1980s, with Caper in the Castro in 1989 as one of the first games focusing on LGBT themes. LGBT content has been subject to changing rules and regulations by game companies.Sheff D. Game Over. 1993. These rules are generally examples of heterosexism in that heterosexuality is normalized while homosexuality is subject to additional censorship or ridicule.
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Heterosexuality is then viewed as the natural inclination or obligation by both sexes. Consequently, anyone who differs from the normalcy of heterosexuality is deemed deviant or abhorrent. Heterosexism is a form of bias or discrimination in favor of opposite-sex sexuality and relationships. It may include an assumption that everyone is heterosexual and may involve various kinds of discrimination against gays, lesbians, bisexuals, asexuals, heteroflexible people, or transgender or non-binary individuals.
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Some argue that capitalist society has not accepted all sexually-diverse people equally and a greater social tolerance exists if LGBTI people have greater access to resources, tying discussions of sexual identity to discussions of gender, ethnicity, ability and social class.Capitalism and Heterosexism: Judith Butler & Nancy Fraser. Foucault.info. 11 July 1998. Many critics maintain that only gay, cisgender, Western, able-bodied, white, urban and middle- or upperclass men tend to be accepted into the social context of consumption.
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Ideals were shared, such as a "critique on racial capitalism, starting with slavery". Despite this, Black feminism had reasons to become independent of Black Nationalism. Black feminism had been cast "as a negotiation of the sexism and masculinist (and sometimes heterosexism) of Black Nationalism". Despite often initiating protests, organizing and fundraising events, communicating to the community, and formulating strategies, women in positions of leadership remain to be overlooked by many historians covering the Civil Rights Movement.
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Maryann Krieglstein (born July 11, 1944), is an American academic social worker and Human Services Professor Emeritus at the College of DuPage. She previously served as the Coordinator of Sexual Assault Services for the YWCA of DuPage and the Coordinator of the Human Services program at the College of DuPage. Her research on domestic violence and heterosexism in Social Work has been published in the American Journal of Community Psychology and the Journal of Human Behavior in the Social Environment.
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Judith Butler theorizes the feminine gaze as "a pervasive heterosexism in feminist theory". In her essay "The Question of Social Transformation", Butler states, "Through performativity, dominant and nondominant gender norms are equalized. But some of those performative accomplishments claim the place of nature or claim the place of symbolic necessity...". These theories criticize the male gaze and its objectification of 'women' as it predominantly excludes more than just the Black oppositional gaze but further problematizes the subjectivity of gendering male verses female.
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In contrast, the East Coast branch incorporated a position against heterosexism into its principles of struggle. They wrote in Triple Jeopardy: The New York branch folded in 1977. In the same year, the Bay Area branch transformed itself into a mass activist organization, and began forming committees for external work. Committees formed during that period include the National Committee to Overturn the Bakke Decision, the Southern Africa Organizing Committee, the Josina Machel Committee and the Coalition to Fight Infant Mortality.
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Rock Against Sexism's musical and political legacy was many more women playing in bands, working as promoters, and an increased awareness of women's and queer perspectives in the punk rock community. Many trace the riot grrrl movement in the 1990s to RAS roots. It challenged heterosexism, homophobia, sexism and elitism, while challenging stereotypes of women, and the way they are represented. Many later punk bands challenged the machismo of rock'n'roll by diversifying into cuddlecore, as well as the less rockist side of post-punk and new wave.
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One of the ways that heterosexism is enabled on college campuses was through heterosexist language and communicated anti-gay sentiments towards LGBTQ people. One factor that effects the college climate they experience is how they choose or if they choose to disclose their identities. Resources have been created to help promote non-hostile environments are initiatives like The Transgender On-Campus NonDiscrimination Project (TONI). TONI is an online resource center for students, faculty, and staff alike to learn about and gather general information on transgender students in higher education.
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Gaard has extended ecofeminist theory by mapping linkages with queer theory and by compiling ecofeminist ideas concerning vegetarianism and animal liberation. Prior to Gaard's germinal 1997 article, "Toward a Queer Ecofeminism," published first in the scholarly journal Hypatia and then anthologized in Perspectives on Environmental Justice, Gender, Sexuality, and Activism, ecofeminism and queer theory were separate realms within feminism. As Gaard writes in her introduction to that piece, > Although many ecofeminists acknowledge heterosexism as a problem, a > systematic exploration of the potential intersections of ecofeminist and > queer theories has yet to be made.
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Greenwich Village, a gay neighborhood in Manhattan, is home to the Stonewall Inn, shown here adorned with rainbow pride flags. The LGBT community, LGBTQ community or GLBT community, also referred to as the gay community, is a loosely defined grouping of lesbian, gay, bisexual, transgender, LGBT organizations, and subcultures, united by a common culture and social movements. These communities generally celebrate pride, diversity, individuality, and sexuality. LGBT activists and sociologists see LGBT community-building as a counterweight to heterosexism, homophobia, biphobia, transphobia, sexualism, and conformist pressures that exist in the larger society.
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The Khyber’s mandate is to present contemporary visual art, which exists in a wide variety of disciplines. We challenge traditional gallery conventions, encourage public understanding and appreciation of contemporary art through responsive and relevant programming. The Khyber works to prioritize, centre and promote the presentation of work by emerging local, national and/or international artists. Additionally, we aim to recognize and disrupt systemic forms of oppression, which include but are not limited to: racism, white supremacy, sexism, heterosexism, cissexism/transmisogyny, tokenism, ableism, ageism, sizeism, sexualized and all acts of violence and harassment.
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Outing is the act of disclosing an LGBT person's sexual orientation or gender identity without that person's consent. Outing gives rise to issues of privacy, choice, hypocrisy, and harm in addition to sparking debate on what constitutes common good in efforts to combat homophobia and heterosexism. A publicized outing targets prominent figures in a society, for example well- known politicians, accomplished athletes or popular artists. Opponents to LGBT rights movements as well as activists within LGBT communities have used this type of outing as a controversial political campaign or tactic.
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SEAC was a student-run, student-led US national environmental group that originated in Chapel Hill, North Carolina. In the beginning it focused primarily on conserving, protecting and restoring the natural environment, but later its member student environmental organizations took on a broader definition of the environment that includes racism, sexism, militarism, heterosexism, economic justice, and animal rights. By challenging the power structure that threatens these conditions, SEAC worked to create progressive social and environmental change on both the local and global level. It took a hard-line stance on the issues it addressed.
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We must replace single-issue approaches and fragmentary > struggles with systemic battles and political alliances. In the most > encompassing terms, these clashes address the war against humans, animals > and the earth, and must combine in a politics of total liberation. We must > link the liberation of humans to other animals to the planet as a whole. We > need to build a revolutionary movement strong enough to vanquish capitalist > hegemony and to remake society without crushing loadstones of > anthropocentrism, speciesism, patriarchy, racism, classism, statism, > heterosexism, ableism, and every other pernicious form of hierarchal > domination.
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Dominant societal views with respect to sexuality, and sex partner selection, have formed a sexuality hierarchy oppressing people who do not conform to heteronormativity. Heteronormativity is an underlying assumption that everyone in society is heterosexual, and those who are not are treated as different or even abnormal by society, excluded, oppressed, and sometimes subject to violence. Heterosexism also derives from societal views of the nuclear family which is presumed to be heterosexual, and dominated or controlled by the male partner. Social actions by oppressed groups such as LGBT movements have organized to create social change.
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Heterosexism in ethnic minority communities is especially harmful to the mental health of LGBT people of color, who consider their ethnic communities to be a stronger support network than LGBT communities due to racism in the latter. Abandonment by racial community that has provided support throughout childhood in dealing with external racism is feared. Due to the racial community's importance for LGBT people of color, discrimination within their own communities negatively effects mental health. If people are more dependent on their ethnic communities, they may favor their racial identity over their sexual identity.
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This image is often used on Straight Pride T-shirts Heteronormativity denotes or relates to a world view that promotes heterosexuality as the normal or preferred sexual orientation for people to have. It can assign strict gender roles to males and females. The term was popularized by Michael Warner in 1991.Warner, Michael (1991), "Introduction: Fear of a Queer Planet". Social Text; 9 (4 [29]): 3–17 Many gender and sexuality scholars argue that compulsory heterosexuality, a continual and repeating reassertion of heterosexual norms, is a facet of heterosexism.
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Abuse against transgender people can come from many different sources including family, friends, partners, neighbors, co-workers, acquaintances, strangers, and the police. These forms of aggression and violence enacted against transgender people can occur at each developmental stage in life. More so, that one, or multiple kinds of abuse are likely to take place throughout a transgender person's life. As homophobia and transphobia are correlated, many trans people experience homophobia and heterosexism; this is due to people who associate trans people's gender identity with homosexuality, or because trans people may also have a sexual orientation that is non-heterosexual.
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Internalized homophobia refers to negative stereotypes, beliefs, stigma, and prejudice about homosexuality and LGBT people that a person with same-sex attraction turns inward on themselves, whether or not they identify as LGBT. The degree to which someone is affected by these ideas depends on how much and which ideas they have consciously and subconsciously internalized. These negative beliefs can be mitigated with education, life experience and therapy, especially with gay-friendly psychotherapy/analysis. Internalized homophobia also applies to conscious or unconscious behaviors which a person feels the need to promote or conform to cultural expectations of heteronormativity or heterosexism.
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Kitzinger is qualified as a chartered psychologist within the British Psychological Society (BPS), of which she was elected fellow in 1997. Furthermore, the American Psychological Association has also honoured her by accepting her as fellow in 2000. The BPS awarded Kitzinger the 2016 Lifetime Achievement Award in recognition of her contributions to social justice and the psychology of sexualities. Currently, Professor Kitzinger is using conversation analysis to explore the ordinary mundane reproduction of heterosexism in everyday talk-in-interaction, and aside from her work at the University of York she also serves as associate editor of Feminism & Psychology.
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One of the main myths that can harm LGBT individuals is the idea that they have not met the right guy/girl yet. This perpetuates heterosexism and denies the possibility of one having attraction to the same gender. One of the biggest misconceptions that comes out of transphobia centers around the use of bathrooms. Made popular by North Carolina's "Bathroom Bill", it brought up the concern that by allowing individuals to use the bathroom that corresponds to the gender they identify as, predators could easily enter bathrooms and take advantage of individuals claiming that they identify as the gender the bathroom is.
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With the emergence of queer theory around the 1980s and the 1990s and the questioning of the heteronormativity and the gender binary, this kind of domination is not only described in terms of sex or gender (the predominance of men over woman, or the masculine over the feminine) but also in terms of sexuality (the heteronormativity, or the heterosexuality above other sexual orientations and the cisgender over other identities). The term heteropatriarchy has evolved from the previous, less specific term 'patriarchy' to emphasize the formation of a man dominated society based upon the cultural processes of sexism or heterosexism.
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Examples of these heteronormative values are fundamentalist religious doctrines that condemn non-heterosexual orientations and activities, concepts of masculinity and manhood that emphasize restricted emotionality (scholastically referred to as RE), or restrictive affectionate behavior between men (scholastically referred to as RABBM). The internalization of heteronormativity often create Gender Role Conflicts (GRCs) for people whose actions fall outside the parameters of acceptable cultural norms that promote unrealistic and constricting ideas about what it means to be a man or a woman in modern society. One of the most common consequences of internalized heterosexism is intense depression fueled by self-loathing and sexual repression.
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Aging populations, as seen in Seaver and Ballard-Reisch's works, can be silenced by stereotypes, such as the idea that the elderly are resistant to change. Issues of ageism intersect with heterosexism when looking at how aging LGBT community members are silenced. Scholar Maria T. Brown writes, "The exclusion of lesbian, gay, bisexual, and transgender (LGBT) elders from queer and gerontological theories has resulted in the silencing of LGBT older adults and their experiences." Brown claims that the silencing is a "rhetorical move" that excludes the elderly from queer theory and queerness from the field gerontology.
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Upon receiving her PhD, Szymanski became an Adjunct professor at Georgia School of Professional Psychology at Argosy University. She left after one year to accept an assistant professor position at the University of Missouri–St. Louis. While working in their community counseling program, Szymanski authored Relationship quality and domestic violence in women's same-sex relationships: The role of minority stress and Does Internalized Heterosexism Moderate the Link Between Heterosexist Events and Lesbians' Psychological Distress? As a result of her research, she received three Psychotherapy with Women awards from the American Psychological Association in 1999, 2002, and 2005.
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NSVRC understands sexual violence to be an overarching term that includes an array of behaviors, both physical and non-physical, that constitute unwanted or age-inappropriate sexual activity and can impact people of any age, gender, race, religion, ethnicity, identity, etc. NSVRC believes sexual violence is rooted in power inequities and is connected to other forms of oppression including ableism, adultism, ageism, classism, heterosexism, racism, sexism, the basis of religion, and other constructs that value certain people or groups over others. NSVRC uses their national leadership position to promote a greater understanding of sexual violence and how to prevent it.
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10% of sexual minority men, 18% of sexual minority women, and 19% of non-binary or transitioning students reported an unwanted sexual encounter since beginning college as opposed to heterosexual majority. A direct association has been found between internalized homophobia and unwanted sexual experiences among LGBTQ college aged students, suggesting that the specific stresses of identifying as LGBTQ as a college aged student puts people more at risk for sexual violence. The obstacles that LGBTQ students face with regard to sexual assault can be attributed not only to internalized homophobia, but also to institutionalized heterosexism and cisexism within college campuses.Juarez, Tamara.
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Heterosexism in ethnic minority communities can account for delays in the process of coming out between dominant cultures, mostly white LGBT people and LGBT people of color. LGBT people of color, on average, come out to their families and communities later than white LGBT people. White LGBT youth find it easier to come out to their families because there is a broader range of social acceptability. Since white LGBT youth can better identify with white- dominated LGBT communities, they can find an additional safe community outside of their biological family and face no fear of external societal racism.
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News and Letters Committees is committed to the abolition of capitalism, the establishment of what it calls "a new human society," and women's liberation. It supports freedom struggles of workers, African-Americans and other people of color, women, and youth, and it opposes heterosexism against gays, lesbians, bisexuals, and transsexuals. It has opposed both "private" capitalism and the former Stalinist states, which it regarded as state-capitalist, and has opposed the imperialism of both. In recent years, it has opposed what it regards as imperialist wars waged by the U.S. (and its allies) in Afghanistan and Iraq, as well as Islamic fundamentalism and non-state terrorism.
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INCITE! began in 2000 after organizing the conference, "The Color of Violence: Violence Against Women of Color," held at University of California-Santa Cruz on April 28–29, 2000. Issues addressed at this conference included immigrant rights and Indian treaty rights, the proliferation of prisons, militarism, attacks on the reproductive rights of women of color, medical experimentation on communities of color, homophobia and heterosexism, economic neo-colonialism, and the politicization of the movement against domestic and sexual violence. Conference organizers initially anticipated a small gathering of one to two hundred people, but over one thousand people attended and over two thousand people had to be turned away because of space limitations.
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Audre Lorde (; born Audrey Geraldine Lorde; February 18, 1934 – November 17, 1992) was an American writer, feminist, womanist, librarian, and civil rights activist. She was a self-described “black, lesbian, mother, warrior, poet,” who dedicated both her life and her creative talent to confronting and addressing injustices of racism, sexism, classism, heterosexism, and homophobia. As a poet, she is best known for technical mastery and emotional expression, as well as her poems that express anger and outrage at civil and social injustices she observed throughout her life. Her poems and prose largely deal with issues related to civil rights, feminism, lesbianism, illness and disability, and the exploration of black female identity.
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Kathryn Harriss, a feminist scholar from the United Kingdom, describes what she sees as the shortcomings of the socialist feminist movement of the 1980s in the United Kingdom. Harriss describes marginalized women's grievances with the Women's Liberation Movement, a large socialist feminist group. She says many lesbian women criticized the movement for its domination by heterosexual feminists who perpetuated heterosexism in the movement. Similarly, Black women asserted that they were deprived a voice due to the overwhelming majority of white women in the WLM advocating widely held views regarding violence against women, the family, and reproductive rights that failed to account for the distinct struggles faced by women of color.
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Sexuality & Space (Princeton Papers on Architecture) by Beatriz Colomina, Princeton Architectural Press; 4th ed. edition (July 1, 1996) A review of the papers was released by Elizabeth Wilson in Harvard Design Magazine, Winter/Spring 1997.Sexuality and Space Review by Elizabeth Wilson, Harvard Design Magazine, Winter/Spring 1997 Within contemporary geography, studies of sexuality are primarily social and cultural in orientation, though there is also notable engagement with political and economic geography, particular in work on the rise of queer autonomous spaces, economies and alternative (queer) capitalisms. Much work is informed by a politics intended to oppose homophobia and heterosexism, inform sexual health, and promote more inclusive forms of sexual citizenship.
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In fact, the word heterosexualism has been used as an equivalent to sexism and racism. Given this lack of semantic transparency, researchers, outreach workers, critical theorists and LGBT activists have proposed and use terms such as institutionalized homophobia, state(-sponsored) homophobia,International Lesbian and Gay Association. "State-sponsored Homophobia" sexual prejudice, anti-gay bigotry, straight privilege, The Straight Mind (a collection of essays by French writer Monique Wittig), heterosexual bias, compulsory heterosexualityLGBTQ on-line encyclopedia of gay, lesbian, bisexual, transgender, and queer culture or the much lesser known terms heterocentrism, homonegativity, and from gender theory and queer theory, heteronormativity. However, not all of these descriptors are synonymous to heterosexism.
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Alejandra Guzmán has been called the "bad girl" of Latin pop and the queen of Latin American rock music. The 1989 single "Virginidad Sacudida" by Mexican hardcore punk band Secta Suicida Siglo explores sexual repression among women, challenged heterosexism in Latin music, and opposed refraining from premarital sex for fear of being called a prostitute. Colombian singer Andrea Echeverri's music "underlines the hybrid nature of Latin American culture"; called the most-important female rock en español interpreter, she "incorporates [her music with] the past rather than refusing it or mocking it." Echeverri is the lead singer of Aterciopelados, the only female-led rock en español band.
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The cornerstone of his conviction was that, "we must instill in the homosexual community a sense of worth to the individual homosexual", which could only be achieved through campaigns openly led by homosexuals themselves. With the spread of consciousness raising (CR) in the late 1960s, coming out became a key strategy of the gay liberation movement to raise political consciousness to counter heterosexism and homophobia. At the same time and continuing into the 1980s, gay and lesbian social support discussion groups, some of which were called "coming-out groups", focused on sharing coming-out "stories" (experiences) with the goal of reducing isolation and increasing LGBT visibility and pride.
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Ganapati Durgadas argues that fat bisexual and gay men "are reminders of the feminine stigma with which heterosexism still tars queer men". In a comparison of queer fat positive zines, the lesbian-produced Fat Girl was found to have political debate content absent from gay male orientated zines such as Bulk Male and Big Ad. Joel Barraquiel Tan comments: "If fat is a feminist issue, then fat or heft is a fetishized one for gay men. Gay men tend to sexualize difference, where lesbians have historically politicized it." A fat heterosexual man is known as a "Big Handsome Man", in counterpart to a Big Beautiful Woman.
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The organization has its roots in developments within the German and American women's movements and in growth of women's studies as an area of academic inquiry in the 1970s, developed during informal meetings of feminist Germanists at the annual conventions of the MLA and AATG. The first organizational steps were taken by volunteers from the University of Wisconsin who organized and distributed the organization's first newsletter.See Clausen 1 Early concerns of the organization were feminist critiques of teaching materials (German textbooks), feminist pedagogy, and feminist critiques of major authors' works. Textbook critique expanded to include issues of racism, classism, and heterosexism/homophobia in textbooks.
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During the mid-1990s, Vallée was preparing C.R.A.Z.Y. from a screenplay inspired by his own youth and that of his co-writer, François Boulay. Vallée wanted to shoot the film in the United States, but his friend Michel Côté, who also starred in Black List, convinced him to shoot in Quebec. After ten years in production, C.R.A.Z.Y. was finally released in 2005 and became one of the most successful films in Quebec history, both financially and critically. It tells the story of Zachary Beaulieu, a young man dealing with homophobia and heterosexism while growing up with four brothers and a conservative father in 1960s and 1970s Quebec.
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Analyses of Social Issues and Public Policy is an annual peer-reviewed academic journal published by Wiley-Blackwell on behalf of the Society for the Psychological Study of Social Issues along with the Journal of Social Issues and Social Issues and Policy Review. The journal was established in 2001. The current editor-in-chief is Chris Aberson (Humboldt State University). The journal covers social psychological methods in the study of economic and social justice including ageism, heterosexism, racism, sexism, status quo bias, and other forms of discrimination, social problems such as climate change, extremism, homelessness, inter-group conflict, natural disasters, poverty, and terrorism, and social ideals such as democracy, empowerment, equality, health, and trust.
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RESYST All Forms of Oppression in Pittsburgh, started in 2002 after RESYST's initial emergence, adopted direct action approaches to activism, with a mission statement that states: "It is our mission to work toward an acceptance of the multitude of queer identities and unite through the shared struggles that our differences create so that we can broaden our foundation to effect change. We intend to strengthen the queer liberation movement and inspire the abolition of heterosexism and homophobia in progressive groups through education, outreach, and direct action. We also aim to foster a radical queer community" (Thomas Merton Center). According to their website, RESYST All Forms of Oppression's most recent action took place in 2005.
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LGBT (lesbian, gay, bisexual or transgender) characters have been included in video games as early as the 1980s and 1990s. While there has been a trend towards greater representation of LGBT people in video games, they are frequently identified as LGBT in secondary material, such as comics, rather than in the games themselves. In the history of video games, LGBT content has been subject to changing rules and regulations, which are generally examples of heterosexism, in that heterosexuality is normalized, while homosexuality is subject to additional censorship or ridicule. Companies Nintendo of America, Sega of America and Maxis policed the content of games with content codes in which LGBT themes were toned down or erased.
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Young LGBT-POC feel the additional stigma from their own community combined with the stigma white LGBT youth face, and risking alienation from family and community means losing an important support network for POC due to the cultural oppression of racial minorities. As ethnic minorities in a mostly Western context, however, ethnic communities can sometimes be strong enough to provide some form of solace for individuals who identify as LGBT. If the oppression of the ethnic minority group is stronger in general society, homophobia from within may be more bearable than losing access to a racial community. Some other research has found heterosexism and levels of internalized homophobia are similar for both white and POC LGBT people.
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Beth Richie then creates groups that are like rehabilitation for women to overcome their past experiences of violence and aggression. Beth Richie was an advocate for anti-violence and studied criminology, law, and also was a justice scholar. She gathered documented stories of women that had faced unjust legalities, to remove the anti-violence struggles and also to consider the factors that later were drawn to advocacy and reform. She had identified that within revealing how it learns the focus on “neutral gender”, the powers that result in intimate partner violence, and attendant remedies have impacted the black communities in the same structure that they reject to analyze the violence that women may experience in the powers of another individual, such as economic exploitation and heterosexism.
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Sexual Politics book cover Sexual Politics originated as Millett's PhD dissertation and was published in 1970, the same year that she was awarded her doctorate from Columbia University. The bestselling book, a critique of patriarchy in Western society and literature, addressed the sexism and heterosexism of the modern novelists D. H. Lawrence, Henry Miller, and Norman Mailer and contrasted their perspectives with the dissenting viewpoint of the homosexual author Jean Genet. Millett questioned the origins of patriarchy, argued that sex-based oppression was both political and cultural, and posited that undoing the traditional family was the key to true sexual revolution. In its first year on the market, the book sold 80,000 copies and went through seven printings and is considered to be the movement's manifesto.
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Historically, anarchists have struggles against a wide range of regimes of domination, from capitalism, the state system, patriarchy, heterosexism, and the domination of nature to colonialism, the war system, slavery, fascism, white supremacy, and certain forms of organised religion". According to Davis, "[w]hile these visions range from the predominantly individualistic to the predominantly communitarian, features common to virtually all include an emphasis on self-management and self-regulatory methods of organisation, voluntary association, decentralised society, based on the principle of free association, in which people will manage and govern themselves". Finally, Davis includes a footnote stating that "[i]ndividualist anarchism may plausibly be re regarded as a form of both socialism and anarchism. Whether the individualist anarchists were consistent anarchists (and socialists) is another question entirely.
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As the Family Protection Act bill was released in 1980 the coalition named, Committee Against Racism Anti-Semitism, Sexism and Heterosexism (CRASH), was born consisting of Maxine Wolfe from the CARASA, Joan Gibbs representing Dykes Against Racism Everywhere, Laurie Morton representing Radical Women, and Naomi Brussel representing the Committee of Lesbian and Gay Men Socialists. This coalition held a conference over the Family Protection Act and began doing demonstrations about the Human Life Amendment and many other things. Since there was not a mass movement at the time, each woman's individual committee wanted to recruit into the political parties rather than become a mass movement. In spite, CRASH did a demonstration at the Neighborhood Church where 500 people showed up.
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The expectations placed on Asian American LGBT people can oftentimes lead to internalization of homophobic attitudes or reluctance to embrace their sexual orientation. If an Asian American LGBT person felt more culturally adherent to Asian country of origin values, they are more likely to experience internalized heterosexism and were less likely to disclose sexual identity to others in comparison to those who did not adhere as much to traditional values. Family-oriented and socially-oriented identity interact with internalized heteronormativity; these three factors influence one's choice to come out or enter a straight marriage. Managing internalized homophobia in order to keep feelings of inadequacy away includes tactics that respond to external oppression from the Asian American community and from LGBT communities.
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The authors also claim that the media and criminal justice system play an important role in controlling women through the masculinisation and demonization of a few women. This construction casts these groups out of the protective sphere of femininity while the criminal justice system moves in to process and punish them. The authors suggest that female violence does not disprove gender-based theories of violence and that more studies of women and girls violence are needed that do not equate masculinity or femininity as individual attributes. Lastly, Chesney-Lind and Eliason posit that until male and female aggression is understood, not only in the context of patriarchy which oppresses both sexes but also within the social systems of racism, heterosexism and classism, increases in arrest rates, incarceration and the execution of masculinised women will continue.
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African-American feminist atheists like Hutchinson espouse an intersectional approach to feminist organizing, activism and scholarship that is rooted in the lived experiences and social history of communities of color with respect to racism, white supremacy, sexism/misogynoir, heterosexism and capitalist oppression. Black feminist atheist praxis differs from atheist feminist approaches that confine critique of religion to dogma and gender oppression rather than looking at how religious hierarchies are also informed by imperialism, capitalism and segregation. Feminist activist from FEMEN Inna Shevchenko speaks out against organised religions as one of the major historical obstacles for women's liberation and feminism. At the Secular Conference 2017 in London, speaking on compatibility of feminism and religion, she said In 2012, the first "Women in Secularism" conference was held, from May 18 to 20 at the Crystal City Marriott at Reagan National Airport in Arlington, Virginia.
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After performing on the activist-oriented Spitfire Tour in 1999, Ray and Saliers joined forces with The Spitfire Agency to develop the Honor The Earth Tour, which visits colleges and Native communities, and raises money for their non-profit of the same name. Ray and Saliers have also appeared at the annual SOA Watch rallies, the March for Women's Lives, and several other rallies and protests. In 2006 the Indigo Girls were featured in artist Pink's album I'm Not Dead in the song "Dear Mr. President", which Pink says is a political confrontation with George W. Bush about war, poverty, LGBT rights, abortion rights, and the No Child Left Behind Act. Returning the favor, Pink performed on the Indigo Girls' "Rock and Roll Heaven's Gate," which is about, among other things, sexism and heterosexism in the music industry.
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Anarchist symbol denoting the struggle for total liberation Total liberationism is a political movement that combines anarchism with a commitment to animal and earth liberation. Whilst more conventional approaches to anarchist politics have often focused primarily on opposing the state and capitalism, the struggle for total liberation is additionally concerned with opposing all additional forms of human oppression as well as the oppression of nonhuman animals and ecosystems.David N. Pellow (2014) Total Liberation: The Power and Promise of Animal Rights and the Radical Earth Movement; Minneapolis, USA: University of Minnesota Press, pp.5-6 Proponents of total liberation typically espouse a holistic and intersectional revolutionary strategy aimed at using direct action to dismantle all forms of domination and social hierarchy, common examples of which include the state, capitalism, patriarchy, racism, heterosexism, cissexism, disablism, ageism, speciesism and ecological domination.
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Total liberationism is a form of green anarchism that combines an opposition to all forms of human oppression with a commitment to animal and earth liberation.David N. Pellow (2014) Total Liberation: The Power and Promise of Animal Rights and the Radical Earth Movement; Minneapolis, USA: University of Minnesota Press, pp.5-6 Whilst more conventional approaches to anarchist politics typically maintain a tacit assumption of anthropocentrism, proponents of total liberation espouse a holistic revolutionary strategy aimed at identifying the intersections between all forms of domination and social hierarchy, and building alliances between individual political movements in order to integrate them into a single movement aimed at abolishing a range of social structures such as the state, capitalism, patriarchy, racism, heterosexism, cissexism, disablism, ageism, speciesism, and ecological domination. As David Pellow summarises: > The concept of total liberation stems from a determination to understand and > combat all forms of inequality and oppression.
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Evelyn Hooker (née Gentry, September 2, 1907 – November 18, 1996) was an American psychologist most notable for her 1957 paper "The Adjustment of the Male Overt Homosexual" in which she administered several psychological tests to groups of self-identified male homosexuals and heterosexuals and asked experts to identify the homosexuals and rate their mental health. The experiment, which other researchers subsequently repeated, argues that homosexuality is not a mental disorder, as there was no detectable difference between homosexual and heterosexual men in terms of mental adjustment. Her work argued that a false correlation between homosexuality and mental illness had formed the basis of classifying homosexuality as a mental disorder by studying only a sample group that contained homosexual men with a history of treatment for mental illness. This is of critical importance in refuting cultural heterosexism because it argues that homosexuality is not developmentally inferior to heterosexuality.
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In 2006, Curiel moved to Colombia, where she began teaching two courses at the National University of Colombia (UNC), one on Racism and Patriarchy, the other on Lesbian Feminism. Continuing her own studies, Curiel earned a master's degree in social anthropology in Bogotá from UNC in 2010 and began serving as Coordinator of the graduate curriculum for Gender Studies. She has shown interest in decolonial theory, which evaluates not just the ending of colonization, but how entrenched cultural ideas concerning classism, heterosexism and racism can be deconstructed. Among the scholars who have influenced her work are several indigenous women: the Bolivian Julieta Paredes, founder of Mujeres Creando; Yuderkys Espinosa from the Dominican Republic, who evaluates the intersection of feminism and decolonization; Breny Mendoza, who critiques transnational feminism for its failure to provide non-colonizing alternatives; the Guatemalan feminist Aura Cumes, who evaluates patriarchy, colonization, indigenous intersections of feminism; and even male theorists, such as Anibal Quijano.
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Some critics warn that the danger national-anarchists represent is not in their marginal political strength, but in their potential to show an innovative way that neo-fascist groups can rebrand themselves and reset their project on a new footing in order to preempt the radical left as the main revolutionary opposition force. Even if the results are modest, this can disrupt left-wing social movements and their focus on egalitarianism and social justice, instead spreading separatist ideas based on antifeminism, antisemitism, heterosexism, naturalistic fallacy and racism amongst grassroots activists. Some far-right critics argue that neo- Nazis joining the national-anarchist movement will lead to them losing credit for the successes of their anti-Zionist struggle if it is co-opted by anarchists. Those critics further argue that national-anarchists want the militant chic of calling themselves anarchists without the historical and philosophical baggage that accompanies such a claim, namely the link with 19th-century Jewish anarchists.
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Angela Davis writes: "Mass incarceration is not a solution to unemployment, nor is it a solution to the vast array of social problems that are hidden away in a rapidly growing network of prisons and jails. However, the great majority of people have been tricked into believing in the efficacy of imprisonment, even though the historical record clearly demonstrates that prisons do not work." Angela Davis and Ruth Wilson Gilmore co-founded Critical Resistance, which is an organization working to "build an international movement to end the Prison Industrial Complex by challenging the belief that caging and controlling people makes us safe." Other similarly motivated groups such as the Prison Activist Resource Center (PARC), a group "committed to exposing and challenging all forms of institutionalized racism, sexism, able-ism, heterosexism, and classism, specifically within the Prison Industrial Complex," and Black & Pink, an abolitionist organization that focuses around LGBTQ rights, all broadly advocate for prison abolition.
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Sister Outsider: Essays and Speeches is a collection of essential essays and speeches written by Audre Lorde, a woman who wrote from the particulars of her identity: Black woman, lesbian, poet, activist, cancer survivor, mother, and feminist writer. This collection, now considered a classic volume, of Lorde's most influential works of non-fiction prose has had a groundbreaking impact in the development of contemporary feminist theories. In fifteen essays and speeches dating from 1976 to 1984, Lorde explores the complexities of intersectional identity, while explicitly drawing from her personal experiences of oppression to include: sexism, heterosexism, racism, homophobia, classism, and ageism. The book examines a broad range of topics, including love, self-love, war, imperialism, police brutality, coalition building, violence against women, Black feminism, and movements towards equality that recognize and embrace differences as a vehicle for change. With meditative conscious reasoning, Lorde explores her misgivings for the widespread marginalization deeply-rooted in the United States’ white patriarchal system, all the while, offering messages of hope.
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