台灣現代戲劇之同志劇本研究(1988-2010)

This paper focuses on the concept and genealogy of the prose in Japanese-occupied Taiwan. In the past, “Prose in Japanese-occupied Taiwan” as a research topic always had been ignored. To build up the research basis of this topic, I try to clarify the concept and genre of prose at that time. Furthermore, this paper tries to re-examine the tradition of poetic prose after War WorldⅡto reconstruct the Genealogy of prose in Taiwan Literature. This paper is divided into six sections. The motivation, purpose, significance, areas, material, and methodology of research are included in the introduction. In Chapter 2, by examining the concepts of prose research, I try to find out the pluralistic context of the prose in Japanese-occupied Taiwan. The concept of the prose in Japanese-occupied Taiwan was influenced by the Taiwan classical literature, May 4th literature, and modern Japanese literature. Chapter 3 processes the mode issue by generalizing the previous research, the name of columns of magazines and the titles of prose works in Japanese-occupied Taiwan. We can find out more than twenty modes of prose at that time. In other words, we can find out more than twenty ways about how prose was recognized at that time. Chapter 4 and 5 are text analysis. Chapter 4 tries to examine the prose works by the Japanese authors who lived in Japanese-occupied Taiwan and then conducts the case study. A very important author called Sigeru Aoki (1893-1985) composed a lot of prose works and had high writing consciousness of prose. The prose of Sigeru Aoki is nature writing; it is as important as Tadao Kano’s works. Chapter 5 focuses on the tradition of non-poetic prose in Japanese-occupied Taiwan, especially the Jou Ding Shan’s prose works and the prose works published in the “TAIWAN MINPAO”. These prose works were very critical and aggressive; it cared about the community too. These works are very different from the tradition of poetic prose which is soft and focuses on the author’s inner world only. Because most authors of poetic prose after War WorldⅡ were women, this chapter also compares the Female prose in the Japanese-occupied Taiwan and that after War WorldⅡ. In conclusion, more attention and passion should be contributed to the prose study, especially the prose during the Japanese occupation. And I will devote my time and my whole heart in this field.

The Catholic magisterium has made a distinction between homosexual orientation (disordered, but not sinful), homosexual activity (sinful, but judged “with prudence”), rights of gay and lesbian people, and the Church’s pastoral responsibilities to gay and lesbian people. Both the Vatican and the American bishops have clearly stated that the topic of homosexuality must be addressed in Catholic education, but the emphasis on how it is addressed differs between the Vatican (emphasis on finding causes and cures) and the American bishops (providing pastoral care and inclusion). Research indicated that some American Catholics may be very supportive of the rights of gay and lesbian people even if they disapprove of their sexual activity. It also appears that American Catholics are becoming more positive in their attitudes toward homosexuality over time. The Vatican has been directly confrontational with many gay and lesbian Catholic groups, expressing concern that they disregard the teaching against homosexual activity in the quest to meet pastoral needs. Some dioceses have begun to train their secondary school staffs on issues of homosexuality and to include the topic in the curriculum. On the other hand, gay and lesbian students at Catholic colleges, universities, and seminaries have a history of confrontation with Catholic educators.

Epidemiological surveillance of human immunodeficiency virus infection in southern Taiwan.

As a mecca of diversity, New York City is one of the epicenters for the lesbian, gay, bisexual, and transgender LGBT community. As such, LGBT identified clients present in New York’s counseling and mental health agencies with a cross section of issues unique to the LGBT community. One of these issues is the deleterious effects LGBT-individuals face after an experience with conversion therapy. Conversion therapy aims to alter a person’s sexual orientation away from homosexuality and into heterosexuality or celibacy. Clients seeking counseling after an experience with conversion therapy present distinct practice challenges that require special consideration in treatment. These clients may experience both sexual and spiritual identity crises, symptoms of depression and anxiety, hopelessness, sexual dysfunction, and symptoms of post-traumatic stress. Integrative solution therapies, grief work, community-based interventions, and trauma work offer healing strategies for treating LGBT clients after conversion therapy.

This study aimed to determine whether the lesbian and gay “scene” of bars and nightclubs is a more common site for club drug use than other bars and clubs. A cross-sectional, online survey was conducted with 254 same-sex attracted women and 318 men aged 18–25 in Sydney, Australia. Drug use was more likely in those who attended any venue type more frequently. Men, but not women, were more likely to report drug use in lesbian and gay venues than other venues. Club drug use may be more normalized within the lesbian and gay scene than elsewhere, particularly among young men. The study's limitations are noted.

Despite the fact that the journal AIDS has covered various articles related to HIV in Asia, the thorny issue of the colonial era homosexuality law of India has seldom been discussed. We are concerned about the recent increase in the reported cases of HIV among homosexual men in India. We believe that it is time for India to repeal the colonial era homosexuality law so that intervention measures can be enforced to help the often ignored gay community, one of the vulnerable groups for HIV infection. The first report of HIV infection in India was in 1986, and within just two decades this immune-stripping disease has infected over 5 million people [1]. According to reports, the HIV prevalence among men who have sex with men was 23.6% in Maharashtra State and 2.4% in Tamilnadu State, respectively [2,3]. Detailed statistics on India's current homosexual practice and its implications on the spread of HIV, however, are not known clearly because homosexuality is illegal in India and is punishable by imprisonment for up to 10 years. This unfortunate legal stumbling block prevents gay men from coming forward for HIV screening; it also frustrates health workers in providing information regarding treatment, monitoring and counseling. The major provisions of the criminalization of same-sex acts are found in Section 377 of the Indian Penal Code of 1860. According to Section 377, gay sex is bracketed with sex with animals and paedophilia and is classed as an ‘unnatural’ offence, punishable by imprisonment. Even though only a few individuals have been prosecuted under the law, its continued existence on the statute books has meant that homosexual men and organizations promoting AIDS awareness across India remain vulnerable to police aggravation and legal prosecution. For example, the police force in Lucknow city has been bizarrely upbeat in its attempts to enforce this outdated Section 377. In 2001, the police invaded two offices of the local AIDS prevention organizations to arrest staff members, condemning them for encouraging homosexuality in the city. Early this year, police arrested four men and accused them of operating an online gay ‘racket’ and engaging in unnatural sex. International human rights organizations condemned the arrests, and India's coordinator for UNAIDS stated that treating homosexuals as criminals in fact increases the stigma and discrimination they face, and therefore hinders the ongoing fight against AIDS. Sexuality on the whole is somewhat a taboo in traditionalist India, and individuals often regard same-sex relationships as illegal or even profane. However, what people forget is that India has a long history of including homosexuals as part of society, and ancient Hindu texts such as the Kama Sutra describe homosexuality more accurately than any other religions in the world. As a matter of fact, the 145-year-old law originated during the British occupation of India, when there was no freedom of speech or democracy. The United Kingdom has indeed changed many laws over the past few decades as society has progressed towards freedom and democracy. Unfortunately, India has been struck with this outdated anomaly that deserves to be abolished if India is to be recognized globally as a true democratic nation that respects all people equally. AIDS experts have already raised alarm bells over the spread of the disease in Asia and the Pacific region, and called for a united effort to control it [4]. The government of India is increasingly committed to HIV prevention and control efforts. But it regrettably continues to ignore the implications of Section 377 on India's gay community, social workers and HIV prevention programmes. There is insufficient public awareness at present about India's homosexual community. Therefore it is crucial for health education professionals and social work experts to take a leading role to reach out to policy makers, politicians, community leaders, and the media to alert the public on the dire social and health consequences of the homosexuality law. Press releases from international human rights groups condemning India's homosexuality law are not enough to make legal changes in India. Public pressure with the support of parliamentarians and local political parties is the key to changing the law, especially when there is a coalition government in New Delhi similar to the present one, which often needs the crucial support of small parties and independent members of parliament to stay in power. Finally, we urge people from all walks of life in India to play an active role in bringing public pressure to abolish Section 377, so that the neglected homosexual community in the world's largest democracy can be free at last!

Some developmental trajectories towards homosexuality, transvestism, and transsexualism: mental health implications

Is Biology Destiny? Or Is Culture? (A New Look at Transvestism And Homosexuality)

Homosexuality and Transvestism in the Philippines

“John” was a 35-year-old white gay man who was referred to Dr. Ruiz for psychiatric care by a local family practitioner. John suffered primarily from bouts of depression and anxiety and also used cocaine quite regularly. At about age 16, John began to use pot with his high school friends during social parties. He also realized around this time that he was gay, although he kept it primarily to himself out of shame, guilt, embarrassment, and fears of rejection by family and friends. By age 18, John was occasionally using alcohol and LSD and had engaged in a few homosexual encounters. During college, he stepped up his addiction to stimulants and continued to have occasional homosexual encounters. Upon finishing college, he earned a master’s degree in education. During this period, his use of cocaine and amphetamines as well as his homosexual activities became more regular. Since earning his master’s degree, he had been working as a high school math teacher for about 10 years.

Introduction, Terry Threadgold problematic of feminine in contemporary French philosophy - Foucault & Irigaray, Rosi Braidotti Modernity, rationality and the masculine, Ross Poole Inscriptions and body-maps - representations and the corporeal, Elizabeth Grosz discursive construction of Christ's body in the later Middle Ages - resistance and autonomy, Jennifer Ash The feminine as a semiotic construct - Zola's Une Page d'Amour, Maryse Rochecouste Deconstructions of masculinity and femininity in the films of Marguerite Duras, Michelle Royer Cross-dressing in fiction - literary history and the cultural construction of sexuality, Virginia Blain Homosexualities - fiction, reading and moral training, Michael Hurley Soap opera as gender training - teenage girls and TV, Anne Cranny-Francis & Patricia Palmer Gillard Gender, class and power - text, process and production in Strindberg's Miss Julie, Susan Yell Scientific constructions, cultural productions: scientific narratives of sexual attraction, Gisela T. Kaplan & Lesley J. Rogers privileging of representation and the marginalizing of the interpersonal - a metaphor (and more) for contemporary gender relations, Cate Poynton.

To estimate the extent of the homosexual and bisexual male population in inner Sydney and HIV prevalence within this population. Data from the 2000/2001 Sydney Gay Community Periodic Survey (SGCPS) and the Australian Study of Health and Relationships were used. A re-analysis of responses from men in some inner east and inner west postcode areas of Sydney indicated that: the proportion of men who identified as homosexual or bisexual ranged from 4.4% to 48.1%; from 9.8% to 51.5% of men reported same-sex experiences during their lifetime; and 12.9% to 52.8% of men had ever experienced feelings of same-sex attraction. HIV prevalence among respondents to the SGCPS in these same areas varied from 9.1% to 21.3%. These findings indicate elevated proportions of men with same-sex identity, experience or attraction living in these inner Sydney locations compared with other geographic areas and illustrate how gay communities cluster.

OBJECTIVE: To date, the epidemic of HIV infection in Scotland has been primarily associated with injecting drug use. However, the epidemiology of HIV in Scotland changed in the late 1980s,...

There are still higher rates of suicide attempts and mental health issues such as social anxiety, adjustment disorders, and depression within the LGBTQ community. However, they are shielded adequately by legal protection from social suffering. Is this enough for this community? Here, we have presented a young man who tried to take his own life following an adjustment disorder. He grappled with a personality trait, which is prone to developing personality disorder compounded by the fact that his family and society did not accept his homosexual orientation. Due to the loss of social and familial acceptance, homosexual individuals develop increased social anxiety, depression, and low self-esteem. They are also prone to developing abnormal personality traits. Although legal acceptance exists, social acceptance is far from reality.

In recent times, the interrelationship between policing and sexuality has been reworked in significant ways. No longer solely a site for the reproduction of queer deviancy, pathology and criminality, policing now serves as a method for the production of respectable and innocent sexual and gender identities that are seen as deserving of visibility, recognition and protection. Through an investigation of lesbian, gay, bisexual, and transgender (LGBT)-police relations in the Australian state of Victoria from 1994 until the present, this research documents the incorporation of limited formations of sexual and gender diversity into regimes of policing and punishment. I conceptualise this as a process of bringing LGBT rights ‘into the fold of the state’ (Agathangelou, Bassichis & Spira 2008: 122). This thesis forwards the claim that modes of inclusion are always connected to forms of exclusion. Moving away from the idea of inclusion as inherently positive and desirable, I critically interrogate some of the possible costs, compromises, risks and benefits associated with the incorporation of LGBT rights into criminal justice frameworks. This study provokes concerns over the renewed legitimation and justification for regimes of policing and punishment that are gained on the backs of claims to LGBT protection. Using a qualitative methodology, informed by critical discourse analysis and genealogical methods, I examine a variety of texts in the archive that are generated by mainstream and LGBT media, government agencies, LGBT organisations, activist campaigns and other individuals. I provide three case studies to illustrate some of the different ways in which sexual and gender non-conformity are policed: the Tasty nightclub raid (1994); the participation of the Chief Commissioner of Victoria Police in Pride March (2002); and hate crime sentencing reform (2009). In each case study I highlight dominant articulations of queerness used to garner popular support for anti-homophobic causes that, as I show, are imbricated in the politics of respectability, victimhood, consumption, and self-responsibility, whether resisting or affirming these categories (or sometimes both or neither). I investigate how police legitimacy may be enabled or constrained in their dealings with LGBT people by unpacking some of the techniques used to reproduce and fortify institutional legitimacy and create a positive police image within the LGBT community. I suggest that for police, their legitimacy has become increasingly bound up with appearing responsive to LGBT concerns.