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L'image qui s'impose quand on évoque l'exil politique est le plus souvent masculine : ce serait principalement une affaire d'hommes. Tout au plus quelques femmes apparaissent à titre d'exception, mais la grande majorité d'entre elles sont présentées comme des " réfugiées " ou des " suiveuses ", c'est-à-dire comme des victimes plutôt que des actrices de leur destin. Les femmes n'ont-elles donc jamais dû fuir à cause de leurs convictions, parce que persécutées ou risquant leur vie et leur liberté ? Cet ouvrage présente onze contributions qui, toutes, soulignent l'urgence d'exhumer l'histoire des exilées politiques et l'intérêt de l'étudier dans une dimension de genre. Il montre combien cette approche permet de revisiter le processus de l'exil politique.

Gender identity.

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Minderheiten, Indigene Völker und lokale Gemeinschaften haben in der Völkerrechtsordnung einen eigenen Status, da ihre Position in der Politik der Mehrheitsgesellschaft eines besonderen Schutzes bedarf und ihnen als Gruppe bestimmte Rechte zustehen. Ungeklärt ist dabei jedoch: Wie lassen sich diese kulturell distinkten substaatlichen Gruppen rechtlich bestimmen? Wem stehen die völkerrechtlichen Garantien des Minderheitenschutzes, das Recht auf Selbstbestimmung oder die Rechte an traditionellem Wissen zu? Erfolglos drehen sich die politisch geprägten Debatten in Wissenschaft und Praxis um Definitionsansätze und Kriterien kultureller Unterschiedlichkeit. Die vorliegende Arbeit zeigt, dass es die Anerkennung als 'Minderheit', 'Indigenes Volk' oder 'lokale Gemeinschaft' ist, die den konstitutiven Akt für den Status einer Gruppe bildet. Im Gegensatz zu den politischen Definitionsdebatten ermöglicht es die hier dargestellte Perspektive der Anerkennung, die statusrelevanten Prozesse und Institutionen in den Blick zu nehmen. Die Anerkennung substaatlicher Gruppen ist in Anlehnung an die Staatenanerkennung völkerrechtlich zu verorten und lässt sich interdisziplinär verankern. Die Perspektive der Anerkennung löst die Diskussion um allgemeine kriteriale Definitionen ab und ermöglicht die Machtungleichgewichte und Interessenkonflikte zu erkennen, die der Statusfrage von kulturell distinkten substaatlichen Gruppen inhärent sind.

Group identity.

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The study provides a close analysis of literary works by women in late-18th- and early-19th-century Russia, with a focus on Anna Naumova, Mariia Pospelova, and Mariia Bolotnikova. Political, social and feminist theories are applied to examine restrictions imposed on women. Women authors in particular were fettered by a culture of feminisation strongly influenced by the French philosopher Jean-Jacques Rousseau. As Sentimentalism and its aesthetics began to give way to Romantic ideals, some provincial Russian women writers saw an opportunity to claim social equality, and to challenge traditional concepts of authorship and a view of women as mute and passive.

Gender identity.

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With the emerging newer trends in sexuality and clashes with the traditional practice of human sexuality, there is a need for introspection and a framework of ethical principles that may guide human sexuality and its practice. Human sexuality is more than a biological phenomenon. Open discussions about sexual identity and sexual practices will help people better understand themselves, others, and the world around them. This book gives a panoramic view of certain aspects of human sexuality in health and disease.

Gender identity.

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What is Africanness: Contesting nativism in culture, race and sexualities, by Charles Ngwena, Professor of Law at the Centre for Human Rights, Faculty of Law, University of Pretoria, is a peer-reviewed monograph aiming to contribute to the ongoing scholarly conversation in and beyond South Africa about who is African and what is African. It aims to implicate a reductive sameness in the naming of Africans (‘nativism’) by showing its teleology and effects; and offers an alternative understanding of how Africans can be named or can name themselves. The book develops an epistemology for constructing the hermeneutics of Africanness today, long after the primal colonial moment and its debasing racialising ideology. It interrogates the making of Africa in colonial discourses and the making of an African race and African culture(s) and sexuality(ies) in ways that are not just historically conscious but also have a heuristic capacity to contest nativism from the outside as well as from within. The arguments in this book go beyond problematising African identity by addressing an existential gap in theory for explicating African social identity. The book develops an interpretive method – a hermeneutics – for locating and deciphering African identifications in ways that are historically conscious and conjunctural. The hermeneutics look to the present and the future in addition to the past, so that African identifications are not nailed to a mast but remain invested with mobility and the capacity to mutate radically and make new and unexpected beginnings.

Group identity.