2009
DOI: 10.1080/13569770802709604
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Critique of ‘sexual orientation’ and ‘gender identity’ in human rights discourse: global queer politics beyond the Yogyakarta Principles

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Cited by 116 publications
(89 citation statements)
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“…These principles affirm the relevance of applying human rights to sexual orientation and gender identity, addressing the inconsistency and ambiguities that surrounded human rights legislation and providing a clear, legal justification in the 29 principles affirmed. The statement of principles is directed first and foremost at the United Nations, which has been a more difficult venue for LGBTIQ agendas than the EU (Sweibel, 2009;Waites, 2009). Sweibel points out that the UN really only recognized such issues as late as 2006 and, moreover, that much of the institutional opposition within the UN bureaucracy has come from 'right-wing Catholics and fundamentalist Islamic states' (Sweibel, 2009: 25) and others support this analysis of an alliance of primarily patriarchal religious viewpoints expressed by states in their resistance to both LGBTIQ rights and women's reproductive rights and sexual equality in international forums (Chappell, 2006;Hamzic, 2011;Houston, 2012).…”
Section: Muslim Regulation Of Homosexuality At the National And Intermentioning
confidence: 99%
“…These principles affirm the relevance of applying human rights to sexual orientation and gender identity, addressing the inconsistency and ambiguities that surrounded human rights legislation and providing a clear, legal justification in the 29 principles affirmed. The statement of principles is directed first and foremost at the United Nations, which has been a more difficult venue for LGBTIQ agendas than the EU (Sweibel, 2009;Waites, 2009). Sweibel points out that the UN really only recognized such issues as late as 2006 and, moreover, that much of the institutional opposition within the UN bureaucracy has come from 'right-wing Catholics and fundamentalist Islamic states' (Sweibel, 2009: 25) and others support this analysis of an alliance of primarily patriarchal religious viewpoints expressed by states in their resistance to both LGBTIQ rights and women's reproductive rights and sexual equality in international forums (Chappell, 2006;Hamzic, 2011;Houston, 2012).…”
Section: Muslim Regulation Of Homosexuality At the National And Intermentioning
confidence: 99%
“…By not drawing on the closed Western identity labels of 'lesbian' or 'gay', and instead using the open concepts sexual orientation and gender identity, the Yogyakarta Principles avoid essentialist homogenising notions. As such, they continue to be the most persuasive and inclusive approach to raising awareness and gaining support for LGBTIQ within an overall human rights framework (Long 2008;Waites 2009). However, because they do not address intersex issues appropriately, they also demonstrate the need to continuously define, refine and enlarge SOGI human rights analytical frameworks and indicators.…”
Section: Discussionmentioning
confidence: 99%
“…Engagements with the Commonwealth, as will be demonstrated, have become a new central focus of activism in 'global queer politics' which contests the privileged status of heterosexuality, including associated forms of gender and sexuality (Waites, 2009). These engagements can only be analysed by moving beyond a rather reductive division in the theory of sexual politics concerning transnational LGBTI movements.…”
Section: Theoretical Framework: Between Lgbti Human Rights and Postcomentioning
confidence: 99%