In April 1884, a scandal erupted among colonial officials stationed in the French Central African colony of Gabon. Alexis d'Alexis, a customs officer, and Faucher, a member of Pierre Savorgnan de Brazza's third expedition into the Gabonese interior, accused one another of abuses against Africans. D'Alexis declared that Faucher had tortured a Senegalese sailor, and Faucher accused D'Alexis of engaging in sexual relationships with six African boys and men on the island. Although the charges never went beyond the colonial administration's internal correspondence, the allegations of aberrant conduct and the inquiry that resulted offer a fascinating glimpse of understandings of masculinity, internal friction, and the monitoring of intimate behavior within the French colonial administration in the Scramble for Africa. This case points to the fractured nature of state regulation of sexuality in the French empire, as well as the ways different officials defined and deployed constructions of abnormal masculinity as weapons in disputes.
The Faucher-d'Alexis Affair of 1884
Same-Sex Attraction between Girls
Wendy L. Rouse
homosexuality was a naturally-occurring condition ( Ellis 1901 ; Krafft-Ebing 1886). These sexologists’ texts moved the discussion to a medical model that focused on diagnosing, preventing, and treating homosexuality as an illness. The conversation about
Frédéric Martel, The Pink and the Black: Homosexuals in France since 1968, trans. Jane Marie Todd (Stanford: Stanford University Press, 1999); Le Rose et le noir: les homosexuels en France depuis 1968, 2nd edition, revised and enlarged (Paris: Seuil, 2000).
Florence Tamagne, Histoire de l’homosexualité en Europe: Berlin, Londres, Paris 1919-1939 (Paris: Seuil, 2000).
Carolyn J. Dean, The Frail Social Body: Pornography, Homosexuality, and Other Fantasies in Interwar France (Berkeley: University of California Press, 2000).
Daniel Borrillo, Eric Fassin, and Marcela Iacub, eds., Au-delà du PaCS: l’expertise familiale à l’épreuve de l’homosexualité, (Paris: Presses Universitaire de France, 1999).
Louis-Georges Tin and Geneviève Pastre, eds., Homosexualités: expression/répression, (Paris: Stock, 2000).
Homosexuality, Male Prostitution, and Intergenerational Sex in 1950s Italy
new post-Fascist path. While homosexuality had been decriminalized in Italy in 1889, the Fascist Party, which came to power in the 1920s, adopted a “strategy of concealment” regarding homosexuality, believing that silence was the best way to protect
Secular constraints, Muslim freedoms
Katherine Pratt Ewing
Terms of a Western discourse of homosexuality shape conflicts surrounding sexual identity that are faced by many Muslims, especially those who live in diasporic communities. Many use essentialized categories to articulate their sexual orientations and express incommensurabilities between their sexuality and their identities as Muslims. This article argues that discursive constructions of the Muslim as traditional other to the secular sexual subject of a modern democracy generate an uninhabitable subject position that sharply dichotomizes sexual orientations and Muslim family/religious orientations, a dichotomization that is reinforced by well-publicized backlashes against open homosexuality in several Muslim countries. Yet observations made during ethnographic field research in Pakistan, as well as scholarly evidence from other Muslim countries, suggest that many Muslims are less troubled by sex and desire in all their possible forms than they are by the peculiar modern practice of naming our sexualities as the basis for secular public identities.
The 'Uranian' Identity in Imre: A Memorandum
Historical surveys of the homosexual novel in the English language often take Imre: A Memorandum (1906) by Edward Prime-Stevenson as a starting point since this work of fiction is one of the first by a gay writer to deal openly with love between men and to end happily for the lovers; yet despite this attention an in-depth scholarly treatment of the themes of this novel has been lacking. This essay seeks to address this dearth by considering the role played by late nineteenth-century sexology, its concepts, its naming systems, and its mode of self-narration, and by giving special notice to the ways in which the text exceeds the boundaries of this continent of knowledge. Fin-de-siècle sexual science, especially liberationist third- or intermediate-sex sexology, triggers awareness which is essential to the central characters' subjectivities. But, as a means for constructing affirmative identities and mapping out relations between men, sexology proves to be insufficient. They turn to history and the arts, fashioning a cultural legacy of homosexuality, not in the mode of apologetics, but in order to self confidently historicise love between men, argue its cultural legitimacy, and thus the authenticity of this love in the modern era. This essay does not attempt to make the claim that the cultural-historical discourses are more important than the scientific, or vice versa, rather both are central to the characters' development and their 'coming out'.
Non-Metropolitan Representations of Homosexuality in Three French Films
This article offers a reflection on the ways in which the representation of gays and lesbians in contemporary French cinema has mostly focused on specific and limiting traits. With their choice of locales (Paris and other cities) and bodily characteristics (young, fit), these films convey a restrictive view of homosexuality. Such portrayals have gained traction due to their numerous iterations in films and in the media. By focusing on the works of three directors who have adopted a radically different perspective in their portrayals of homosexuality, this article will highlight the close ties that exist between sexuality and topography. Providing a more true-to-life account of homosexuality, the films move away from cities to investigate the geographical margins. In so doing, they question the tenets of France’s republican ideals, where differences tend to be smoothed out in favor of unity and homogeneity. These films reinstate diversity and individuality at the heart of their narratives.
The representation of adolescent same-sex love in Daniel Ribeiro’s Hoje Eu Quero Voltar Sozinho (2014) and Aluizio Abranches’s Do Começo ao Fim (2009) stands out from other treatments of adolescence and homosexuality in Brazilian/LatinAmerican cinema. The movies’ setting within an urban upper-class environment allows for a conception of adolescence as a prolonged period of carefree exploration. By intertwining the experience of adolescence with the discovery of emergent sexuality, the movies develop a model of sensual, gentle masculinity and a reciprocal concept of homosexual love, thus undermining the paradigmatic juxtaposition of active masculinity and passive femininity that has dominated cinematic representations of homosexual characters and same sex-encounters in Latin-American cinema.
In 1578, a same-sex community that gathered in a church, performing marriages between men, was discovered in Rome. Documentary evidence now verifies this story, reported by many sources, including a passage of Michel de Montaigne's Travel Journal, but which was for a long time denied by scholars. While briefly reconstructing this affair, this article explores the complex emotional regime surrounding the episode. In particular, it argues that those who participated in the ceremonies did so not only as an expression of affection for their partners, but also in an attempt to legitimize their relationships in a rite that imitated the Counter-Reformation sacrament of marriage. This approach challenges the predominant historiography on the birth of homosexuality and helps us to better understand the sentiments of those who were part of a same-sex community in Renaissance Rome.
us to construct images of not only of Morocco but also of a broader Arab-speaking geocultural landscape. They remind viewers of a time in the history of the Arab Islamicate world when “homosexuality was more prevalent and socially tolerated—at times