Visions of Queer Martyrdom from John Henry Newman to Derek Jarman

Janes, Dominic

doi:10.7208/chicago/9780226250755.001.0001

Cited by 10 publications

(4 citation statements)

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“…With reference to the work of Oscar Wilde and Derek Jarman 5 Janes argues for the persisting significance of the queer martyr as an inspiration for expressions of homoerotic desire. ‘The life and work of Derek Jarman’, Janes writes (2015: 29), give ‘testimony to some of the ways in which the older model of queer martyrdom recovered relevance and importance in the 1980s’. Janes emphasises the ‘use of melodrama, posing, and stylisation as a way of engaging an audience’ (27) within the history of queer culture and reads it in close proximity to the stylisation of the martyr in Christian tradition.…”

Section: The Open Wound: Dmitry Chizhevsky and Kirill Fedorov Vulnermentioning

confidence: 99%

“…Janes (2015: 5) offers a possible explanation for the appeal of martyrs within queer cultures. The ‘visual images and imaginary visions of suffering’ inherited from ‘ecclesiastical contexts’ were used to ‘develop concepts of male same-sex desire that projected the self as dutiful and penitent rather than shameful’ (5), Janes argues.…”

Section: The Open Wound: Dmitry Chizhevsky and Kirill Fedorov Vulnermentioning

confidence: 99%

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Gays vs. Russia: media representations, vulnerable bodies and the construction of a (post)modern West

Wiedlack

2017

European Journal of English Studies

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This essay analyses the recent focus on Russian human rights violations in Anglophone media, scrutinising the ideological agenda of the visual politics which strategically foreground victimised bodies of Russian dissidents. Notwithstanding the importance of a critique on human rights violations, the article points to the unwanted but very real side effects the current mediatisations of violence have, from structural victimisation and the creation of ‘gay martyrs’ to the resignification of the West as progressive and ‘gay’ and Russia as backward and heterosexual. A close reading of popular press photographs of wounded Russian gay youth and the textual context – arguably representative for the Western media focus on the ‘Eastern’ violation of human rights between 2012 and 2014 – serves to illustrate how an image of Russian nation and Russian state politics is forged within Anglophone media discourses meant to reinforce the positive identity of the self-same by evoking pity, empathy and a responsible helpful attitude toward the endangered othered. The essay argues that Anglophone media’s focus on the vulnerability of Russian LGBTIQ+ bodies, consciously or unconsciously, reduces the subjects to this vulnerability, confirming feelings of moral superiority within the enlightened audience. The study highlights the important role that Russia’s vulnerable citizens play not only in the construction of values such as ‘tolerance’ and ‘acceptance’ and evaluations like ‘progressive’ and ‘modern’, but also in perceptions of the nation and its people and the reaffirmation of the dualistic divide between ‘The East’ and ‘The West’.

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Section: The Open Wound: Dmitry Chizhevsky and Kirill Fedorov Vulnermentioning

confidence: 99%

Section: The Open Wound: Dmitry Chizhevsky and Kirill Fedorov Vulnermentioning

confidence: 99%

Gays vs. Russia: media representations, vulnerable bodies and the construction of a (post)modern West

Wiedlack

2017

European Journal of English Studies

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“…Roman Catholicism held a strong allure for a number of men with unorthodox sexual tastes in later nineteenthcentury Britain, partly because of the freedom from the imperative to marry offered by its requirement for clerical celibacy, but also because of its aesthetic exoticism. 15 Farrer was notable for blending associations of Catholicism with Eastern religions. He was, thereby, transferring his cultural imagination from one place to another.…”

Section: Gilded Youth From Oxford To Asiamentioning

confidence: 99%

Queer transplanting from the Himalayas to Yorkshire: Reginald Farrer’s loves for men and alpine plants (1880–1920)

Janes¹

2022

Locating Queer Histories

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The death at the age of forty of the prominent writer and plant hunter Reginald Farrer in 1920 was not simply of concern to his own family and the botanical community. 1 Gardening was a passion shared by huge numbers of British people ensuring that books such as Farrer's My Rock-Garden (1908) were widely read and admired. Plant hunters were also popular celebrities whose exploits were celebrated as evidence of British scientific endeavour and physical endurance. He is remembered today for having done much to popularize the cultivation of alpine plants, but his life and work had a wider cultural significance than was apprehended even in the days of his fame.Farrer was not intent on simply studying and collecting botanical specimens from the Alps and the Himalayas. He was also in love with the plants whom he termed 'the perverse little people of the hills' . 2 As indicated by the title of another of his books, Among the Hills: A Book of Joy in High Places (1911), it was only amongst such 'children of the hills' that he felt emotionally fulfilled. 3 Farrer regularly anthropomorphized the objects of his passion. Talking as other imperial Englishmen might have done of an admired human tribe, he labelled saxifrages as a 'glorious race' . Of Saxifraga lilacina (lilac alpine saxifrage), to give just one example, Farrer recorded that 'this year he bloomed in character, and I have never in all my life seen a more exquisite creature' . 4 That he thought of these plants as children on the cusp of puberty can be deduced from his remark on male and female flowers that a floral Romeo 'can fertilize Juliet and cause her to conceive' . 5 Such adolescent loveliness could bring on a state of ecstasy which implicitly had sexual overtones, as when Farrer confides in his readers that 'I grow stark drunk on the scent of the Cluster-Narcissus. It gives me a pleasure so sharp and deep as almost to be wicked, and an agony' . 6 The nearest Farrer came to publicly declaring his love was for the plants that he anthropomorphized and addressed as male. One such was an elusive plant called Eritrichium nanum (alpine forget-me-not). Will he find him again, Farrer wondered, amongst the mist and scree? ' Ah, Eritrichium is near! Down, beating heart!… How the minutes pulse agonizingly by, growing into a sort of abscess of suspense, to break in 4 Queer transplanting from the Himalayas to Yorkshire: Reginald Farrer's loves for men and alpine plants (1880-1920) Dominic Janes 9781350143722_txt_prf.

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“…Moreover, in the case of Catholicism, it tends to reproduce a particular idea of 'proper' or 'authentic' gender relations within the Catholic Church. Lest the recent debate on gender ideology makes us forget: Catholicism knows a long history of doing gender and sexuality in ways that, in rather anachronistic terms, could be seen as gender-bending or queer (see for example Castelli 1991;Janes 2015;Jordan 2002;Van Osselaer 2013). The Catholic Church, in other words, has a legacy of enabling various kinds of spaces for those whose lives are not easily molded into heteronormative marriage and has eagerly and lavishly entertained homosociability and also homoeroticism.…”

Section: Ideological Colonization or A Sin Against God The Creatormentioning

confidence: 99%

Unpacking the Sin of Gender

Bracke¹,

Paternotte²

2016

Religion and Gender

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Visions of Queer Martyrdom from John Henry Newman to Derek Jarman

Cited by 10 publications

References 0 publications

Gays vs. Russia: media representations, vulnerable bodies and the construction of a (post)modern West

Gays vs. Russia: media representations, vulnerable bodies and the construction of a (post)modern West

Queer transplanting from the Himalayas to Yorkshire: Reginald Farrer’s loves for men and alpine plants (1880–1920)

Unpacking the Sin of Gender

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