For example, Ghaziani (2011) suggests that a recent shift toward a post-gay collective identity promotes a sense of commonality with heterosexuals and assimilation into mainstream organizations and life paths, in contrast to earlier eras that stressed cultural uniqueness and solidarity. Use of TigerNet constitutes your agreement to abide by these regulations. Collective identity has implications for lifecourse. Princeton University reserves the right to discontinue any and all services at any time or to unilaterally revise the terms of this policy without advance notice. However, if Princeton believes, in its sole discretion, that a user’s participation in TigerNet creates liability for Princeton or violates the guidelines set forth here, Princeton reserves the right to take any and all actions it deems necessary and appropriate including, but not limited to: deleting a posting, limiting or denying a user's access to TigerNet, or canceling a discussion group. Not condoning censorship, Princeton cannot protect individuals against the existence or receipt of materials that may be offensive to them. In both the humanities and the social sciences, scholars have begun to identify research protocols and practices that have been largely overshadowed by dramatic advances in queer theory. Such uses include, but are not limited to, those that: 1) are illegal or fraudulent 2) inaccurately imply endorsement, approval or sponsorship by Princeton University or any office of the University or 3) involve mass distributions for any personal, commercial (e.g., ads or spamming) or political activity. Queer studies is experiencing a methodological renaissance. To that end, all those individuals utilizing TigerNet agree not to engage in abusive, harassing, threatening or hostile communications that demean, intimidate or result in injury to another individual because of personal characteristics or beliefs, particularly those including, but not limited to, sex, sexual orientation, race, ethnicity, national origin, religion, disability or handicap.Ĭertain uses of TigerNet are inconsistent with the purposes for which it was created. This requires respect for others' viewpoints and individuality and obligates all users of these services to exercise discretion and maintain civility in their communications on TigerNet.
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Princeton prizes the diversity of viewpoints fostered by academic institutions and is steadfast in its commitment to freedom of expression, encouraging the free exchange of ideas and perspectives.Ĭonsistent with the principles expressed in Rights, Rules, and Responsibilities published by the University, TigerNet is intended to foster a diversity of perspectives in a climate of civility and mutual respect. TigerNet is owned and operated by The Trustees of Princeton University. The essays offer compelling debates about the current state of the discourse about sexual identity in the 21st century.TigerNet is a set of online services created to further communication among alumni and students of Princeton University. new sexual identities, such as the post-gay (Ghaziani, 2014). Yes, there is a movement away from established gay neighbourhoodsbut that movement is often directed toward laying the foundations of new gay neighbourhoods nearby. Contributors explore postulations in contexts that include same-sex topics in high school teaching rural queers the nature of art installations and same-sex desires post-AIDS literature contemporary Russian film and online chat rooms and the Boy Scouts of America. a queer sexual place will be defined as a geographical location in which queer sex. Furthermore, the post-queer, as defined here, is a sensibility specifically. In the opening essay, Ritch Savin-Williams asks whether “young people with same-sex desires are basically content with modern culture and don’t desire a critical analysis.” This volume considers this question and others in relation to identity, fluidity, ambisexuality, a reluctance to label sexuality, and the possible irrelevance of sexual orientation in the 21st century. The term 'post-gay' has continued to be variously utilized (Ghaziani 2011). The articles gathered here address, from a wide variety of perspectives, the question of sexual identity for LGBT people in an era when sexual identity is seen by some as obsolescent.
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Had a “post-gay era” (Ghaziani, 2011) begun? And if so, how might this impact on the meaning of sexual identity and a political movement steeped in identity politics? Have the LGBT youth of today been “duped into conformity because they believe the media’s representation of their lives?” (to quote Sarah Shulman). “Something happened in the 1990s” a group of people who were perceived as radical and “unmentionable” were transformed into a group of people who deserved human rights, and, if you looked close enough, were “normal,” just like everybody else (John D’Emilio (2002).