“Дядя Лота — Авраам — является основателем всех трёх «великих» монотеистических религий. Благодаря своему патриаршему статусу он достоин служить образцом для подражания разве что чуть меньше самого бога. Но кто из современных моралистов согласился бы следовать его примеру? Ещё на заре своей долгой жизни Авраам, чтобы пережить голод, в сопровождении жены Сарры отправился в Египет. Сообразив, что египтяне, возможно, соблазнятся его красавицей женой и это поставит жизнь мужа под угрозу, он решает выдать её за свою сестру. Как таковую её забирают в гарем фараона, который, соответственно, осыпает Авраама почестями. Богу, однако, эта ловкая проделка пришлась не по вкусу, и он наслал болезнь на фараона и дом его (интересно, почему не на Авраама?). Расстроенный, как нетрудно догадаться, фараон поинтересовался, почему Авраам скрыл от него, что Сарра — его жена, затем вернул её Аврааму и выпроводил обоих из Египта (Быт. 12:18–19). Как ни поразительно, впоследствии эта парочка пыталась сыграть такую же шутку с Авимелехом, царём Герарским. Авраам и его уговорил жениться на Сарре, выдав её за сестру (Быт. 20:2–5). Позднее тот, в сходных с фараоном выражениях, выразил своё возмущение; и трудно им обоим не посочувствовать. И не является ли это очередное повторение текста дополнительным свидетельством его ненадёжности?”
Source: Бог как иллюзия
“Heightened data competence can therefore ensure data is used to improve the lives and experiences of LGBTQ people rather than only serve the interests of, what Catherine D’Ignazio and Lauren F. Klein described as, the three S's: science (universities), surveillance (governments), and selling (corporations).”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“Queer, as an identity label, differs from its use in the second strand of queer data, which examines the queering of research methods.”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“Visibility is a trap’... If the burden of proof is higher for LGBTQ people than the general public, and it remains unclear whether the collection of evidence actually initiates meaningful change, the utility of a data-based response to fighting injustice is called into question.”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“Hacking described his research interest ‘in classifications of people, in how they affect the people classified, and how the affects on the people in turn change the classifications.’ Hacking labeled the subjects of these studies ‘moving targets’ because researchers’ investigatory efforts change them in ways so ‘they are not quite the same kind of people as before.”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“A queer approach to data collection showcases the back-and-forth between participants and researchers.”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“Considering the Scottish census through these theoretical lenses, where the census is not a neutral representation of a reality but a tool to construct a governable population, raises questions as to whether the census is an exercise in knowledge construction or a tool to bolster the state’s capacity to manage its population. These two objectives are not exclusive: improved knowledge likely facilitates the design of more efficient ways to coerce, control and discipline people who live within a state's jurisdiction. However, if the construction of knowledge is no longer the primary purpose of a census, this throws into doubt then need for a census to collect accurate information that authentically represents the lives and experiences of the people about whom the data relates.”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“The cleaning of data can remove its queerness: paper surveys where respondents score out the response options ‘female’ and ‘male’ and write their own answer, interview recordings were participants flip the focus and ask questions of the researcher, census returns where LGBTQ couples identify themselves as ‘married’ even when governments do not recognize same sex marriage. These examples demonstrate how collection methods can fail to restrict how participants share data about their lives and experiences. … cleaning, which involves the removal of data that breaks established rules”
Source: Queer Data: Using Gender, Sex and Sexuality Data for Action
“What is repressed is never, of course, annihilated: it will always strive to return, in disguised forms, in dreams, or as neurotic symptoms. If Freud was correct—and I see no reason to suppose otherwise—we should expect to find the traces of repressed homosexuality in every film, just as we should expect to find them in every person, usually lurking beneath the surface, occasionally rupturing it, informing in various ways the human relationships depicted.”
Source: Hollywood from Vietnam to Reagan
“Before there were lesbians, there were butches. The masculine woman prowls the film set as an emblem of social upheaval and as a marker of sexual disorder. She wears the wrong clothes, expresses aberrant desires, and if often associated with clear markers of a distinctly phallic power.
She may carry a gun, smoke a cigar, wear leather, ride a motorbike; she may swagger, strut, boast, flirt with younger and more obviously feminine women; she often goes by a male moniker: Frankie, George, Willy, Micky, Eli, Nicky. She is tough and tragic, she was a tomboy, and she expresses a variety of masculinities.”
Source: Female Masculinity