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"Masalah ini menganalisis kompleksitas seksual manusia dengan menantang asumsi-asumsi yang dibangun atas pemikiran biner yang biasanya memiliki kecenderungan deterministik biologi. Upaya ini dilakukan dengan memaparkan perkembangan teori seksualitas muktahir, mulai dari feminisme hingga kajian queer, melalui teori-teori Michel Foucault, Judith Butler, Jack Halberstan, hingga Sara Ahmed. Selain itu, perkembangan kajian seksualitas di ranah lokal juga turut dipaparkan untuk melihat bagaimana interkasi dan relasi pengetahuan antara tingkat global dan lokal. Pendekatan teori queer juga memberikan ruang untuk melakukan kritik terhadap hagemoni label seksualitas yang dibawa dari Barat dan menunjukkan bahwa label-label tersebut tidak selalu meiliki makna yang sama dengan asalnya. Inilah alasan mengapa konse sex(t)uality/seks(t)ualitas diperkenalkan disini, bahwa seksualitas beroperasi layaknya teks."

"Artikel ini menyoroti perkembangan representasi queer dan trans di televisi. Komunitas LGBTQIA+ (lesbian, gay, bisexual, transgender, queer, intersex, ally) terus didiskriminasi hingga hari ini (Americanprogress.org, 2020). Terlepas dari fakta tersebut, kini alur cerita transgender menjadi lebih umum di lanskap media saat ini, dan menggeser bentuk representasi trans yang tersedia untuk khalayak (Berberick, 2018). Menggunakan teori representasi Stuart Hall (1997) untuk menganalisis serial TV hit HBO, "Euphoria"–yang mencakup representasi positif dari karakter trans-femme (Vice, 2019), studi ini mengamati dampak representasi di media arus utama pada audiensnya. Artikel ini berpendapat bahwa representasi queer di media memiliki efek langsung pada kelompok queer di kehidupan nyata.

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This article highlights the significance of queer and trans representation in television. The LGBTQIA+ community continues to be discriminated against today, and Generation Z is more exposed to media than

ever (Francis, 2022). However, transgender storylines have become more prevalent in today’s media landscape, raising fundamental considerations concerning the forms of trans representation available to audiences (Berberick, 2018). Using Stuart Hall’s (1997) representation theory to analyse HBO’s hit TV series, “Euphoria”, which includes a good representation of a trans-femme character (Vice, 2019), this article observes the impacts of such representation in mainstream media on its audiences. This article argues that queer representation in the media directly affects queer people in real life. "

"This book reflects on 'the political' in queer theory and politics by revisiting two of its key categories: hegemony and heteronormativity. It explores the specific insights offered by these categories and the ways in which they augment the analysis of power and domination from a queer perspective, whilst also examining the possibilities for political analysis and strategy-building provided by theories of hegemony and heteronormativity. Moreover, in addressing these issues the book strives to rethink the understanding of the term "queer", so as to avoid narrowing queer politics to a critique of normative heterosexuality and the rigid gender binary. By looking at the interplay between hegemony and heteronormativity, this ground-breaking volume presents new possibilities of reconceptualizing 'the political' from a queer perspective. Investigating the effects of queer politics not only on subjectivities and intimate personal relations, but also on institutions, socio-cultural processes and global politics, this book will be of interest to those working in the fields of critical theory, gender and sexuality, queer theory, postcolonial studies, and feminist political theory."

"This book promotes dialogue and debate on the understudied and under-theorized topic of queer masculinities and education, offering scholarly contributions to critical masculinity studies, to gender and sexuality studies and to the field of education. The essays adopt a range of approaches from empirical studies to reflective theorizing, and address themselves to three separate educational realms, the K-12 level, the collegiate level, and the level in popular culture, which could be called ?cultural pedagogy?. "

"Studi berikut tujuannya guna menganalisa “Representasi Hegemoni Maskulinitas dan Isu Transgender dalam Film Lola and Billy the Kid”. Latar belakang masalah berikut menyasar pada isu transgender dalam film. Metode yang digunakan meliputi analisis naratif, karakter, dan elemen visual dengan pendekatan teori representasi Stuart Hall, hegemoni maskulinitas Raewyn Connell, dan performativitas gender Judith Butler. Hasil yang diharapkan adalah pemahaman mendalam tentang hubungan diantara identitas gender, etnisitas, serta norma sosial di dalam masyarakat diaspora Turki-Jerman, serta bagaimana film ini menggambarkan ketegangan antara nilai-nilai tradisional dan modernitas. Penelitian ini juga diharapkan memberikan kontribusi terhadap diskursus tentang maskulinitas dan transgender dalam konteks imigran Turki di Jerman.

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The following study aims to analyse the representation of the hegemony of masculinity and transgender issues in the film Lola and Billy the Kid, whose history is populated by Turkish- German immigrants. The background of the following problem targets the transgender issue in the film. The methods used include analysing narrative, character, and visual elements with the approach of Stuart Hall's representation theory, Raewyn Connell's hegemony of masculinity, and Judith Butler's gender performativity. The expected result is an in-depth understanding of the relationship between gender identity, ethnicity, and social norms among the Turkish-German diaspora, and how the film portrays the tension between traditional values and modernity. This research is also expected to contribute to the discourse on masculinity and transgender in the context of Turkish immigrants in Germany."

"Jika kawasan pada umumnya memilih untuk hanya mendukung universalitas HAM, maka tidak demikian bagi ASEAN. Ia mendukung prinsip universal melalui instrumen-instrumen HAM internasional. Dengan bersamaan, ia membuat AHRD yang turut mengatur bahwa HAM harus ditegakkan dengan mempertimbangkan partikularitas regional maupun nasional. Penelitian ini menganalisis bagaimana diskursus kontestasi HAM menjelaskan pembuatan AHRD tersebut. Penelitian ini berupaya mendapatkan penjelasan yang mendalam dan tuntas melalui pendekatan kualitatif dan interpretatif. Penelitian ini juga menggunakan logika dari Queer Theory yang memungkinkan untuk mengalisis kasus tersebut. Ternyata ditemukan bahwa ketika AHRD dianalisis dengan menggunakan teori tersebut, AHRD dapat dipahami sebagai dokumen yang menawarkan jawaban bagi kebutuhan realita sosial ASEAN.

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Regions in general choose to only support universality in human rights. However, ASEAN supports universality through various international instruments. At the same time, the region also supports particularity through its AHRD by considering both regional and national particularities. This research aims to see how the contestation between both principles explain this case. In doing so, this research uses qualitative and interpretative approaces to achieve deep and thorough explanations. It also uses the logics of Queer Theory in realising such goal. When AHRD is analysed using that logic, it is found, that the document offers answers to ASEAN’s social reality."

"Penelitian ini membahas proses pembentukan pertunjukan Raminten Cabaret Show dengan memahami dramaturgi, dramaturgi queer, dan peran artefak media dalam pertunjukan. Penelitian ini merupakan penelitian kualitatif dengan metode studi kasus dan paradigma konstruktivisme. Berdasarkan wawancara mendalam dan diskusi kelompok, ditemukan bahwa Raminten Cabaret Show membentuk pertunjukan dengan melakukan dramaturgi pada praktik pertunjukan queer, yaitu drag queen, impersonator, lip-synch, dan mimesis, dalam kesatuan pertunjukan kabaret. Pertunjukan dramaturgis diatur melalui penampilan wajah personal, pengelolaan impresi, pengaturan versi diri dalam wilayah interaksi, serta interaksi penampil dan penonton. Penampil menggunakan artefak media, seperti sepatu hak tinggi, rambut palsu, kostum, riasan wajah dan aksesoris sebagai wajah personal dan tirai dramaturgi. Karakteristik queer atau keunikan dalam pertunjukan Raminten Cabaret Show terdapat pada komersialisasi pertunjukan queer sebagai kuasa, lokalisasi nilai dalam pertunjukan, dan jarak lokal-global dalam konteks, praktik, dan istilah. Hasil penelitian menyimpulkan bahwa 1) pertunjukan Raminten Cabaret Show terbentuk melalui proses dramaturgi pada seni pertunjukan berkarakteristik queer, 2) dalam proses ini, artefak media berperan signifikan sebagai katalis bagi simbol dan karakteristik queer dalam transformasi panggung dramaturgi pertunjukan, 3) keunikan dalam proses pembentukan pertunjukan membentuk Raminten Cabaret Show sebagai seni pertunjukan queer di Indonesia.

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This study focuses to explain the formation process of Raminten Cabaret Show’s performance by understanding the dramaturgy, queer dramaturgy, and role of media artifacts in the performance. This study is a qualitative research with case study method and constructivist paradigm. Based on in-depth interviews and group discussions, this study discovers that Raminten Cabaret Show forms its performance by performing dramaturgy in queer practices, such as drag queen, lip- synch, impersonator, and mimesis, inside a cabaret performance. Dramaturgical performances are arranged through personal front, impression management, layers of selves management in dramaturgy regions, and interaction between artists and audiences. The artists use media artifacts; heels, wig, costumes, make-up, and accessories, as their personal front and dramaturgy curtain. Queer characteristics or uniqueness in Raminten Cabaret Show’s performance is located in the commercialization of queer performance as a power, localization of values, and the gap between local-global context, practice, and terms. This study concludes that 1) Raminten Cabaret Show’s performance is formed through dramaturgical process of queer performing arts, 2) in this process, media artifacts played a significant role as catalysts for queer symbols and characteristics in the dramaturgy stages transformation, 3) the uniqueness inside the formation process of the performance formed Raminten Cabaret Show as a queer performing arts form in Indonesia.

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"“Bersebrangan” dari apa pun yang berada di dalam ruang dan garis “standar” mungkin dapat merepresentasikan pengalaman dan identitas queer/kwir. Perdebatan yang berkenaan dengan isur kwir kerap masih terlimitasi kepada anggapan bahwa individu seakan memang “sewajarnya” mempunyai ketertarikan seksual serta romantis sebagaimana kelompok normatif pada umumnya. Tidak lain untuk hidup berpasangan, berkeluarga, atau berprokreasi. Dalam kata lain, bahkan pembahasan mengenai queerness sendiri juga secara tidak langsung dibentuk oleh kerangka yang masih begitu lekat dengan (cis-hetero)normativitas. Adanya asumsi yang – disadari maupun tidak – menyamaratakan ketertarikan tiap individu lantas mengarahkan bahwa yang tidak merasakan hal tersebut sebagai “berbeda”; mereka yang menjadi tidak terlihat. Padahal, terdapat juga sebagian orang yang kurang atau bahkan sama sekali tidak memiliki ketertarikan tersebut; merekalah kelompok yang dikategorikan ke dalam payung istilah a-spec/aroace (aromantic/asexual spectrum). Melalui konsep performativitas serta fenomenologi kwir, saya berusaha memahami bagaimana keberulangan dan pengalaman queerness itu juga berhubungan dengan proses kwir mendekat dengan ruang-ruang yang dianggap “lain”. Riset ini dilakukan secara kualitatif; yakni melalui penyatuan observasi partisipan (disertai dengan wawancara mendalam) dan fenomenologi (kwir). Berangkat dari rumusan sebelumnya, dapat terlihat bagaimana dalam praktiknya performativitas itu hadir melalui ruang-ruang interaksi yang subtil; di mana melalui kesadaran menjadi “yang lain”, mereka menavigasi dan merayakan identitas sebagai kwir.

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“Diverging” from whatever that is inside the “standardized” space and not staying in the “straight line” could perhaps represent the queer identities and experiences. Debates that pertain within queer issues still often become limited towards a presumption that all individuals would “initially” carry some types of sexual and romantic attractions like the normatives in general. Besides their gender and sexuality, that belief somehow expects us to imagine a life with a partner, bond a future family, or procreation. In other words, even the discussions about queerness itself are still subconsciously shaped by the (cis-hetero)normative tendencies. Hence, the widespread assumption that tries to align all the diverse individual attractions orientates those who do not feel it as “deviant”; those who become invisible. Whereas, there are some people who feel less intrigue; they do not or cannot sensate it altogether. They are commonly known under the umbrella term of a-spec/aro-ace (aromantic/asexual spectrum). To see this phenomenon, I dwell myself through the concept of performativity and queer phenomenology – by understanding how those ritualized repetitions and queers’ bodily experiences are also related with their consciousness to approach the “less proximate” spaces seen as “the others”. This study was done through qualitative methods; by combining participant observation (collected from in-depth interviews) and (queer) phenomenology. Departing from the problems mentioned, we would see how in practice performativity emerges by way of subtle interaction spaces; whereby, through the self-consciousness to become “the others”, they could navigate and celebrate their queerness as a whole."

"What is CMS for and what might its future be- both inside the domain of academia and outside it? It's a question that has beguiled and frustrated academics within and outside its community. At the hear of CMS is an enduring skepticism concerning the social and ecological sustainability of prevailing ideas and forms of management and organization. Using ideas from feminist and queer theory, authors of this volume aim to generate some thinking and possibly a nascent agenda. It focuses on the future of CMS but also intertwines it with ideas as to how scholarly communities can engage in working lives differently."