Subtitle The Devil's Advocate
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Typing that subtitle makes me think of \"The Devil's Own,\" a weird movie about the red man himself, played by Al Pacino. Keanu Reeves hadn't dropped into the matrix quite yet, but he was a few year's past hanging out with Bill S. Preston at the Circle K when this movie came out. Oh, wait, I'm thinking of the flick that actually was titled \"Devil's Advocate.\" That other one was a crappy Brad Pitt-Harrison Ford drama.
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The words \"religion,\" \"spirituality\" and\"queer\" that appear in the subtitle of my article are allproblematic. In the influential United States of America context,\"religion\" generally refers to Christianity, and more particularlycertain types of institutional Protestantism, but in the South Africancontext the dominant religious tradition of Christianity is accompanied inpublic discourse by references to other traditions, including Islam,Hinduism, Judaism and African traditional belief systems.\"Spirituality\" is a less institutionalised concept, and may beapplied to lived experiences of individuals or communities who may or may notbe part of accepted religious affiliations. The word \"queer\"originated as a derogatory term to describe difference from the heterosexualnorm, but since the 1990s has been recognised as a reclaimed, positive wordused by some as a badge of pride. It can be used as an umbrella term for LGBTand other groupings, but it is also connected with the concepts of queertheory and activism, thus implying a radical, countercultural edge. Withinthe South African context it is a suitable word to employ in view of itshistorical usage. In Defiant Desire.\" Gay and Lesbian Lives in SouthAfrica, Mark Gevisser quotes an autobiographical account by\"Hannah\", who remembers that in the 1950s and '60s \"queeris the word we used\" (t995: 21). The book also contains a number ofinstances of its later usage, accompanied by varied feeling-tones rangingfrom identification to abhorrence (Gevisser & Cameron 1995). The word isalso employed by present-day commentators such as Ashraf Johaardien (2010:15), Muhsin Hendricks (2010: 90), Zackie Achmat (2012), Zanele Muholi (2011:11) and Pumla Gqola (2012). In addition, the concept of queer is used as acentral principle in recent theoretical work, including the two ShapingSexualities volumes edited by Mikki van Zyl and Melissa Steyn, PerformingQueer: Shaping Sexualities 1994-2004--Volume One (van Zyl & Steyn 2005)and The Price and the Prize.\" Shaping Sexualities in South Africa (Steyn& van Zyl 2009).
Reclaiming the L-Word: Sappho's Daughters out in Africa(Diesel 201 la) comprises a collection of edited life stories and poems by 16women from a wide range of socio-economic, ethnic and religious or secularbackgrounds. Its stated purpose is to provide positive role models. Three ofthe contributors elected to choose pseudonyms, and a further two declined tohave their photographs accompany their pieces, illustrating anxieties aboutthe negative consequences of disclosure. The problematic matter of the choiceof label for their sexual identity is raised by a number of authors, withusages spanning lesbian, gay, lesbian/gay and queer. Photographer/ activistZanele Muholi points to the inherent connections between queer groupings(2011: 11), as does lesbian transgender activist Liesl Theron (2011: 88), whoalso notes her belief that \"gender and sexual orientation is fluid\"(p. 72). However, Theron refers to the prejudice, label-policing andostracisation she received when she had female-to-male transgender partners.Transgender is also referred to as lived experience by one of thecontributors, Mmapaseka \"Steve\" Letsike (2011: 145-58). Some of thepieces in the book refer to partners who would not identify as lesbian, asthey had previously had heterosexual relationships, but generally the conceptof bisexuality is elided. In a related vein, Melissa M. Wilcox comments that\"bisexuals and transgender people have had little voice in queertheory\" (2012: 230; see too Stobie 2007:11, 19, 25, 28, 56, 63-64, 7576,91, 94). In her introduction, Diesel refers to some 22 historical andcontemporary \"lesbian lives\" (201 lb: xii); however, of these 22,nine have either been retrospectively considered bisexual lives bybiographers, or the women concerned have proclaimed themselves to bebisexual. Additionally, the Sappho of the book's subtitle was, accordingto ancient legend, what today would be called bisexual. The possibilitytherefore exists of reading the book in a queer-inclusive way, although thiswould entail reading from the margins. Despite the use of the word\"queer\" in the book, overall the radical, subversive potential ofthis concept is not fully realised, either in the book or as its contributorsportray society at large, and possible alliances between other members of theLGBT spectrum are not invoked, revealing fault-lines between women-identifiedwomen. While Reclaiming the L-Word fulfils the theoretical enterprisesuggested by Althaus-Reid of accessing the spiritual through counteringpervasive heteronormativity, the book in general maintains ideologicaldichotomies and misses the opportunity expressed by Althaus-Reid andIsherwood of incorporating the destabilising potential of bisexuality and, toa lesser extent, transgender. 59ce067264