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1886 The Austrian psychiatrist Richard von Krafft-Ebing publishes his „Psychopathia sexualis“, a collection of case histories documenting strange and unusual sexual practices. These are supposedly symptomatic of certain „sexual diseases of the mind“. Among other things, he introduces the concepts of „sadism“ (after the Marquis de Sade) and „masochism“ (after the then still living Austrian writer Leopold von Sacher-Masoch).

1892 – The young American physician Clelia Mosher begins a survey among educated middle-class women concerning sexual attitudes and experiences. The results remain unpublished until 1980. They document an unexpected openness and sensuality of the women who answered the questionnaires.

NS-red to ratz Luther women.-Pioneers (1896 – 1936)

1896 – The Italian psychiatrist Pasquale Penta edits the first scientific journal devoted entirely to sexual questions: „Archivio delle Psicopatie Sessuali“.

The English private scholar Havelock Ellis begins his „Studies in the Psychology of Sex“ (last volume 1928). Since they cannot be published in England, they appear in the USA and (in translation) in Germany. The English reading public first comes to know Ellis mostly through his „harmless“ collection of essays On Life and Sex.

1897 – The Berlin physician Magnus Hirschfeld founds the „Scientific Humanitarian Committee“, the world’s first „Gay Rights“ organization. Its goal is the repeal of the German anti-homosexual law § 175 which punishes sexual contact between men. For the committee Hirschfeld edits the „Yearbook for Intermediate Sexual Stages“ (1899-1923).

Hirschfeld’s rival, the Berlin physician Albert Moll, publishes his „Investigations Concerning the Libido Sexualis“. -active under-10 age rage girls at poly|blue frontlines Diss…

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> -----Ursprüngliche Nachricht----- >

> A propos age structured , gender structured and egalitarian patterns of homosexual behavior. > As I had said, I find the distinctions useful, but warn against their dogmatic and uncritical application. > Let s start with India and its hijras: > I was a close friend of the late (famous or infamous) Dr. X who, in his sixties, spent several years in India. He was sexually exclusively interested in very masculine male adults, preferably in their 40 s. Upon his arrival, he consulted a famous Indian sexologist and asked him about homosexual behavior in India. This great scientific authority assured him that there was no such thing as homosexuality in India, and that it was, in fact, completely unknown in his country. Dr. X then thanked him profusely for this information, left the consultation room, roamed the city and had sex with 5 different Indian men (all strangers) on the same day. In fact, as it turned out, while in India, Dr. X had more adult male sexual partners than at any other time of his life. As you can see in his diary, in India he once reached the figure of 1500 sex partners per year (i.e a daily average of about 3) . All of them were adult masculine strangers whom he met spontaneously, as was his habit: http://www2.hu-berlin.de/sexology/GESUND/ARCHIV/JUN_98.HTM Dr. X and his unique documentation of his sex life raise several questions about our convential scientific wisdom. For example, it calls into question the whole notion of homosexuality as a special condition. Dr. X always stayed away from all gay bars, gatherings, or neighborhoods. He maintained that it was always easier for him to score with straight men, preferably strangers, and his experience certainly bore him out. When he visited me in Berlin, he asked me explicity where the gay neighborhoods were, so that he could avoid them. As for India, he always recalled with fondness his practically unlimited opportunities for homosexual contact (all of it egalitarian ). In that respect, India remained his favorite country. I could go on, but will stop here for the time being. I just want to inject a little dose of reality into the hitherto all too ideological discussion.

Ursprüngliche Nachricht-----Mark London Underground lyrics..Sheiq Arafrique green…childporn ‚Weitsicht‘-Spree Seinne …

Regarding the question Mike asks about the transition to egalitarian homosexuality: anthropologists who work in Oceania tell me that in places like Hawai‘i and Tahiti, the transgender role persists, with those occupying this role sometimes finding employment as drag entertainers in nightclubs. In India, the hijras are an organized political presence. Some American Indians nowadays identify with the „two spirit“ tradition (a term that now seems to be preferred to the older „berdache.“ Randolph Trumbach’s book, SEX AND THE GENDER REVOLUTION (University of Chicago Press, 1998) deals with Enlightenment England, a period in which Trumbach sees a transition from age-differentiated patterns to gender-differentiated patterns as taking place. This is not the transition Mike asks about, but it may be of interest nonetheless. -David Greenberg, Sociology Department, New York University

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Carthage shekel, c. 310–290 BCE clinical Po Riverderry Petr

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The Minoritarian Linguist in Translation:
Homebody/Kabul’s Answer to Deleuze and Guattari
Michael Y.||Appalatshe…

University of Wisconsin-Whitewater
Abstract

This article develops two parallel lines of thought: 1) first, it examines Tony Kushner’s Homebody/Kabul through the lens of Deleuze and Guattari’s idea of the minoritarian linguist; and 2) then, just like the map in the play marked „Grave of Cain?,“ I argue that this play is about what it means to conceptualize the world with a question mark attached to it. Like translation, where everything is inaccurate because a true translation is impossible, Kushner posits a world (with a metaphoric question mark attached to it) where everything is utterly unknowable. Knowledge is gained only through translations—personal, literal, social, cultural. And thus, although much is lost in these translations, so much is gained in these hybrid moments. What I am arguing in this article is that Homebody is a minoritarian linguist whose own language is a forgotten language, but she speaks in English. What she creates is a minor language that is marked by its hybridity. Homebody’s own unique lingual position mimics the art of translation, with its possibilities and impossibilities. Translation becomes a metaphor for cultural hybridity. As a minoritarian linguist, performance yields power, but the inability to perform at Homebody’s comfortable level turns out to have disastrous consequences. Because Homebody is imagined, I argue, as „Homebody?“ in Afghanistan (similar to „Grave of Cain?), Kushner’s play ultimately asks the question that Deleuze and Guattari never ask or answer themselves: what happens to a minoritarian linguist when read in translation? In a line from the play, Kushner suggests that the results of translating a minoritarian linguist are „bloody, beautiful.“ Homebody becomes „Homebody?“ when read in translation and is therefore susceptible to being „traumatically separated.“
Introduction

[1] Tony Kushner’s prescient play, Homebody/Kabul, was written only shortly before September 11th. „The play takes place in London, England and Kabul, Afghanistan just before and just after the American bombardment of the suspected terrorist training camps in Khost, Afghanistan, August 1998. The final scene, Periplum, is set in London in the spring of 1999.“ [1] The play is divided up into two acts. Act I is a lengthy monologue by a verbose housewife named Homebody, who talks about Afghanistan and her desire to go there. The plot in Homebody/Kabul takes a rather complex turn after Homebody’s lengthy monologue. In Acts II and III, the reader finds out that Homebody’s life came to an end in the most brutal way on the streets of Kabul, where she ventured by herself. Finding out about Homebody’s death, her husband and daughter go to Afghanistan to retrieve the body only to be given the runaround by the Taliban concerning the location of her body. While Homebody’s husband, Milton, gets high on opium and other narcotics with a British aid worker, her daughter, Priscilla (who is full of doubt about her mother’s death) meets a Tajik Afghan Esperantist poet named Khwaja who helps her find out that her mother is actually alive and well: faking her death in order to marry a „pious Muslim man of means.“ [2] Priscilla is told of Homebody’s reasoning: „She wish to remain in Kabul, not to see you nor the father of you, her husband of the past.“ [3] Khwaja arranges for Priscilla to meet the wife that Homebody replaced, Mahala. Mahala corroborates the story that Homebody is in fact alive and living with her Muslim husband. Mahala wants Priscilla to take her back to London. Priscilla does not want to but is eventually convinced to try to take Mahala back to London. For his help, Khwaja, also through much convincing, gives Priscilla some of his Esperanto poem to deliver to a fellow Esperantist in London. When Priscilla, Milton, and Mahala are finally ready to depart from Afghanistan, the Taliban search their belongings and find the Esperanto poems in Priscilla’s suitcase. The Taliban say that they are not poems but Tajik information in codes concerning the placement of weapons, and they claim that Khwaja is a spy. Thinking Mahala has more papers, the Taliban threaten to kill her. Eventually talking the Taliban out of killing Mahala, Priscilla and Milton are told that the story that Mahala told them about Homebody was made up: „They have tell you this woman is wife of Muslim man, Kabuli man who have marry dead British woman, she have not die . . . This woman is Pashtun woman, crazy woman, who she is? She is doctor wife, Doctor Qari Shah.“ [4] Before the three are allowed to go free, they are told that Khwaja has been arrested and executed. Almost a year later, we find out that Mahala is living with Milton in the same house that Homebody once lived in.

[2] As Jenny Spencer argues, much of the plot of Homebody/Kabul hinges on translation and the difficulties surrounding it. [5] The need for translation serves as a plot device where confusion can abound. But much more central to the play, the need for translation is only one of the symptoms plaguing the two clashing cultures. Priscilla and Milton are not merely having trouble finding out where Homebody is because they are having trouble getting a decent translation: the poor translations are only symptomatic of the impossibility of translating one culture to another, performing cultural hybridity. It is in both the failure and attempt of translation that, at least, some hope is born in this play. True, most meaning is lost in translation, but there is something new that is created in the act of translating. In this play, Mahala’s new life represents that new creation: the byproduct of two cultures coming together. Homebody/Kabul recounts translation as tragedy, but from that tragedy springs hope and growth.
Translation, Minor Language and Hybridity