Slur reclamation is a linguistic process wherein a community reclaims words intended to hurt them. This paper focuses on the sociolinguistic factors behind LGBTQ+ slur reclamation in French. Hence...Show moreSlur reclamation is a linguistic process wherein a community reclaims words intended to hurt them. This paper focuses on the sociolinguistic factors behind LGBTQ+ slur reclamation in French. Hence the research question: What are the sociolinguistics factors behind the reclamation process of anti-LGBTQ+ slurs in French? The research was conducted under the hypothesis that French reclamation would only differ from English in people’s objections which would be based on a prestige-appealing ideology. An online questionnaire was used, which participants completed on a voluntary basis. From the results, it appears that LGBTQ+ slur reclamation in French operates in a similar manner as in English. Prestige, however, was less often a factor in French than the hypothesis assumed. Instead, those against reclamation cited the following reasons: derogation too deeply encoded in the slur (always has the potential to hurt anyone, could contribute to internalised oppression), refusal to be defined by your label, pointlessness of the reclamation process. Those in favour of slur reclamation stated the following reasons in the questionnaire: reinforcement of an ingroup feeling, erosion the derogation, humour, unintentionally (part of their lexicon), provocation, secret queer language, ignorance of the insulting nature.Show less
Because contemporary network science is predicated on the assumption that similarity breeds connection, it transforms what seems to be an open web into poorly gated communities that propagate...Show moreBecause contemporary network science is predicated on the assumption that similarity breeds connection, it transforms what seems to be an open web into poorly gated communities that propagate already-existing forms of prejudice and discrimination. If the algorithmic fabric of social media platforms pushes people with the same views and interests towards each other, what does this mean for queer individuals in Beirut inhabiting a city whose very urban fabric segregates and limits their interaction in public space? What possibilities can the digital realm provide queer lives in a cyberspace unhinged by the geography of residence and the materiality of the body? I attempt to answer those research questions by relying on Sara Ahmed’s Queer phenomenology (2006) and on Wendy Hui Kyong Chun’s (2016) concept of “homophily”. Those theoretical lenses will guide my use of auto-ethnography and close visual analysis to explore the outputs and social media strategies of two case studies of visual activism in Lebanon: Beirut By Dyke and Kikafilmadina. My personal experience as a member of civil society groups in Beirut and my positionality as the creator of Beirut By Dyke orient me, to borrow Sara Ahmed’s term, towards these pages as cultural objects. The concept of the social media accounts, which revolves around the narrativization of queer inhabitance in space, propels me toward Sara Ahmed’s theory around sexuality as residence. Conversely, the social impact generated by both social media accounts on collective imaginations and social participation in cyber and physical space leads to me to question how “homophily” (Chun 2016) can be used to challenge the neoliberal assumptions it was built on. My aim is to counter existing literature around gender and digital culture whose understandable focus on the capitalistic and behaviorally predictive valence of social platforms is grim and dystopic (Goldberg 2016). Instead, I suggest that the study of platforms like Instagram offers a resource for queer studies insofar as it “emphasizes the importance of lived experience, the intentionality of consciousness, the significance of newness, or the role of repeated habitual action in shaping bodies and the world” (Ahmed 57). It is specifically the power of repeated habitual actions that I want to focus on in exploring digital possibilities. In a context where systemic oppression is difficult to dismantle and social change impossible to imagine, the creation of new paths is, after all, a labor of repetition.Show less
