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to emerge as heroes and ignore the embarrassing elements of the era, including sexism, pigmentocracy, ethnic conflicts, class wars and homophobia, to name a few of which they were both victims and aggressors. The pattern of melancholy for the lost past “has become the mechanism that sustains the unstable edifice of increasingly brittle and empty national identity … it is around sport that more

in Sport in the Black Atlantic

‘cowardice’ and ‘effeminacy’ they contained. What better answer to homophobia than heroism? Within this context, the fact that Dick’s Greenow’s first ‘feminine’ passion is for Francis Quarks is indicative of the tensions generated by such restrictive and hypocritical sexual and gender ideologies. As attested to in Robert Graves’s Goodbye to All That, homosexuality and homoeroticism were endemic in the single-sex English public school system; indeed, given the lack of alternatives, they were norms rather than deviations; and it is no accident that many of the most gifted

in Gender and warfare in the twentieth century
Open Access (free)

Moon (Van den Brink 1995),7 paints a picture of a dangerous disease which is the consequence of the present moral crisis. As AIDS is mainly caused by ‘specific behaviour’ (i.e. sexual promiscuity, homosexuality and drug addiction), the disease can be stopped only through prevention. However, pressured by ‘the dictatorship of a minority’ (Johnstone and Knappert 1994: 16), by which they mean the homosexual lobby, the medical issue has become a political issue: In fact, under the pretext of fighting against homophobia and turning zeropositives into scape-goats, we are

in The ideology of the extreme right
Public and private negotiations of urban space in Manchester

described gay men, prostitutes and drug users with HIV as ‘swirling in a cesspit of their own creation’ (Clarity 1987). Anderton was frequently criticised for his heavyhandedness, religious moralising and open homophobia.3 During this period, gay people increasingly focused on Canal Street, since prostitution and gang culture had reduced in the area. Ironically Anderton’s crusade provided a solidarity, safety and greater concentration of gay people, which was critical to the development of the Gay Village (Taylor, et al. 1996: 184). At the same time, gay community groups

in Realising the city
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‘white, working class male’. I would still attack racism and sexism and homophobia, yes, but I would be a white, working class male and other decent, white working class males would be my true brothers.65 Class was being reconstituted, not only through social and economic forces but in terms of individual identity and a politics of recognition.66 Personalised understandings could thus mirror the identity politics of opponents. These feelings became acute in writing workshops. In developing a literature based on working-class experience, writers had to be free to

in Working-class writing and publishing in the late twentieth century

). Drawing on Bourdieu’s La Domination masculine, Maxime Foerster notes the significant choice of feminine insults: instead of uttering offensive words for ‘gay’ (like the term ‘faggot’ he used when chasing away the journalist), Slimane’s discourse reveals the deep link between homophobia and misogyny in a social structure based on traditional masculine domination (2014: 183). Through a ‘stratégie d’inversion’ (inversion strategy), the eldest brother manages to show that Slimane is the one who lacks ‘couilles’ (balls), whereas he and Sabrina have the courage to live their

in Reimagining North African Immigration
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’s critique of religion with experimental sexual practice, it also identifies a dialogical relationship between liberal sexual practice, religious ideologies represented as illiberal and intolerant, and also a Thatcherite politics associated with homophobia.53 Sammy and Rosie Get Laid, My Beautiful Laundrette, Buddha and Black Album all offer sexual experimentation as a better solution to social problems than political action, satirised and rendered ineffective. More widely, against monogamy, denial of sexual desire is represented as a rejection of all that is vital where

in British Asian fiction
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and Society, 36:4 (2007), p. 379. Contemporary interviews with adolescent boys about their difficulties ‘expressing emotions’ have highlighted homophobia as a major obstacle in developing ‘more nurturing and expressive relationships with each other’: Martino and PallottaChiarolli So What’s a Boy? p. 195. J. Stevenson, British Society, 1914–45 (London: Penguin Books, 1984: 1990), p. 17. J. Richards and D. Sheridan (eds), Mass-Observation at the Movies (London and New York: Routledge and Kegan Paul, 1987), pp. 48, 51, 89. C. Madge, A. W. Coysh, G. Dixon and I. Madge

in Being boys

to challenge heterosexist comments. ‘I have no problem with outing myself to challenge someone . . . [But] I think that’s very difficult for some people because some people . . . will then think that they are gay. I think it’s probably a bit harder for straight people [laughs] to do that.’ Outing oneself refers to informing another or others of one’s own ‘queerness’ for political reasons. In general usage, only people who are ‘really’ queer are able to do this – hence Betty’s comment on the difficulty for ‘straight’ people to challenge homophobia 110 Part II

in Changing anarchism

necessary to address the system as a whole in order to address any one particular form of oppression. For example, in order to disrupt racist systems of meaning-making, it is necessary also to disrupt representations of dominance that arise interactively from systems of patriarchy, homophobia, heteronormativity, ableism, capitalism and so on. In this regard, the praxis of taking an account of meaning-making is radical, in that it serves to disrupt the overall relational conditions that structure a matrix of power (rather than merely one dimension of domination or a binary

in Democracy in crisis