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Cultural Psychology and Qualitative Methodology: Theoretical & Empirical Considerations
, 1997
"... An important feature of cultural psychology is its embrace of qualitative methodology. This methodology distinguishes cultural psychology from cross-cultural psychology which embraces positivistic methodology. It is important to assess the use of qualitative methodology by cultural psychologists.. H ..."
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An important feature of cultural psychology is its embrace of qualitative methodology. This methodology distinguishes cultural psychology from cross-cultural psychology which embraces positivistic methodology. It is important to assess the use of qualitative methodology by cultural psychologists.. However, cultural psychology consists of diverse theoretical perspectives which utilize qualitative methods differently. This article articulates a typology of qualitative research methodologies that have been used in conjunction with cultural psychological approaches. The typology compares macro and micro theories of cultural psychology, and the ways in which they utilize formal and informal qualitative methodology. Examples of research illustrate each approach. Social science approaches are grounded in political assumptions and have political implications. I shall elucidate the politics of cultural-psychological theories and methodologies in order to enrich their description and explanation. Cultural psychology is an emerging, pre-paradigmatic field that has not yet
5). Cashing in on Queers: From liberation to commodification
, 2006
"... Once upon a time, political scientists used the term homo economicus to refer to the rational, calculating, utility-maximizing agent of Rational Choice Theory (Hollis, 2002). That homo did not have a sexual orientation—at least in theory. Today, the concept conjures images of gay men toting GAP bags ..."
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Once upon a time, political scientists used the term homo economicus to refer to the rational, calculating, utility-maximizing agent of Rational Choice Theory (Hollis, 2002). That homo did not have a sexual orientation—at least in theory. Today, the concept conjures images of gay men toting GAP bags, wearing Prada shoes and redecorating some hopelessly unfashionable straight guy’s apartment while giving him a personal makeover—and you can watch it all unfold weekly on the boob tube (Queer Eye for the Straight Guy). Plus, you can shop where the queer guys shop and buy the stuff the queer guys buy since all the corporate logos are prominently displayed and promoted on the show. Talk about flaunting it. The gay, white, youthful male has become (or arguably has always been, he is just more visible now) the frontline gay representative. He is ushering in the next phase of gay liberation, complete with increased media attention, corporate sponsorship and the adoration of “faghags ” everywhere (Cho, 2001, p. 37). I call it the McQueer phase. And I am not blaming the gay, white male for the commodification and misrepresentation of gay identity. Indeed, that poor chap is getting the short end of the stick as well. Rather, I am concerned that what many are toting as
Lesbians as Village ‘Queers’: The Transformation of Montréal’s Lesbian Nightlife in the 1990s
"... Gay villages have been developing as a feature of Western cities since the 1980s. By the 1990s, their markets diversified and expanded and they were redefined as ‘queer ’ sites. While the incorporation of lesbian nightlife into gay villages played a pivotal role in this diversification, their partic ..."
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Gay villages have been developing as a feature of Western cities since the 1980s. By the 1990s, their markets diversified and expanded and they were redefined as ‘queer ’ sites. While the incorporation of lesbian nightlife into gay villages played a pivotal role in this diversification, their participation has received limited attention in the urban studies literature. This paper, therefore, uses a case study of Montréal to analyze the relationship between lesbian identities and the production of commodified ‘queer space ’ in the city’s Village gai in the 1990s. In contrast with the literature that stresses their exclusions, I argue that this site was productive in terms of reworking lesbian identities. I begin by examining the development of the gay village as a location for lesbian nightlife in the 1990s. Next, I analyze the changing content of lesbian bar advertisements that came with this relocation. Finally, I use in-depth interviews with lesbians regarding their perceptions of the Village, its nightlife spaces and emerging Village lesbian identities. The paper finds that although lesbians often felt marginalized in gay village space, this site was central to the production and expression of new forms of lesbian identity in the 1990s.
doi: 10.5842/42-0-144
"... The performative act of “coming out ” authenticates a homosexual identity and in the South African context the coming out narrative has gained such momentum that it is now regarded as an imperative for closeted homosexuals by the Lesbian and Gay Equality Project (LGEP). However, coming out has been ..."
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The performative act of “coming out ” authenticates a homosexual identity and in the South African context the coming out narrative has gained such momentum that it is now regarded as an imperative for closeted homosexuals by the Lesbian and Gay Equality Project (LGEP). However, coming out has been critiqued by queer theorists who argue that it is problematic because it forces a person into an already established identity category, strengthens the regulation of sexual categories and is complicit in the reconstitution of these categories. In this paper, these queer critiques of coming out will be employed in order to explore the question of why a person is compelled to confess to the ‘truth ’ about their homosexuality in South Africa. The data for this exploration is drawn from three non-fiction gay and lesbian books: “Male
unknown title
"... Abstract It is widely assumed that late modern societies are becoming progressively more sexually liberal, regardless of whether this is seen as beneficial or not. However, ‘progress ’ in this direction is, in actuality, very uneven and gives rise to a number of antinomies and associated anxieties. ..."
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Abstract It is widely assumed that late modern societies are becoming progressively more sexually liberal, regardless of whether this is seen as beneficial or not. However, ‘progress ’ in this direction is, in actuality, very uneven and gives rise to a number of antinomies and associated anxieties. For example, in a society where erotic imagery is commonplace in the media, there are still enormous anxieties about preserving children’s sexual ‘innocence ’ (i.e. ignorance); gay and lesbian chic exists alongside continued homophobic harassment and violence; queer destabi-lization of heterosexual norms co-exits with claims for inclusion into homosexual institutions; tolerance of pre-marital, even casual, sex and of marital breakdown and serial relationships co-exists with intolerance of teenage pregnancy and the continuing reification of monogamy. This article will explore such tensions, raising questions about the continued ‘special status ’ of sexuality and sexual relations.
Menlo Park
, 81
"... Biography: Theo Sonnekus holds a MA Visual Studies (with distinction) from the University of Pretoria. His research interests are centred on queer visual culture and the intersections of race, class, gender and sexual orientation that permeate this diverse socially constructed landscape. He has deli ..."
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Biography: Theo Sonnekus holds a MA Visual Studies (with distinction) from the University of Pretoria. His research interests are centred on queer visual culture and the intersections of race, class, gender and sexual orientation that permeate this diverse socially constructed landscape. He has delivered papers and published investigative articles on queer spaces, such as De Waterkant in Cape Town, and the South African gay men's lifestyle magazine Gay Pages.
Nationalism’s Other
"... This article deals with the formation of Taiwan’s homosexual cultural politics in the 1990s, the impact and implications of which are yet to be examined within the larger context of Taiwan’s cultural and political development and ethnic relationships. It is argued that the rise of this cultural poli ..."
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This article deals with the formation of Taiwan’s homosexual cultural politics in the 1990s, the impact and implications of which are yet to be examined within the larger context of Taiwan’s cultural and political development and ethnic relationships. It is argued that the rise of this cultural politics is both a reflection and a source of a growing sense of identity crisis on the island. By examining the configurations of “queer ” in various discursive domains, this interdisciplinary study seeks to delineate the cross-referencing ideo-logical network of this cultural movement and its entanglement with the complexity of Taiwan’s nationalism. At the same time, to the extent that this movement tends to present itself as a radical politics from a privileged epistemological and cultural standpoint, this claimed radicalism is also scru-tinized for its problematics and ironies.
Speaking Into Sight: Articulating the Body Personal with the Body Politic
"... “Identity politics ” is an ambiguous concept that is invoked more often than it is ref-erenced, and a phenomenon that is summarily dismissed more often than it is seri-ously theorized.1 The borders of the identity politics umbrella are ever-expanding and have come to include almost every protest mov ..."
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“Identity politics ” is an ambiguous concept that is invoked more often than it is ref-erenced, and a phenomenon that is summarily dismissed more often than it is seri-ously theorized.1 The borders of the identity politics umbrella are ever-expanding and have come to include almost every protest movement since the late 1960s: from second wave feminism to environmental groups, from hippie sit-ins to the disability movement, from gay and lesbian activism to the “new right ” agenda, from ethnic separatism to New
