Gil-Gómez Ellen M
a English Department, California State University , San Bernandino, San Bernardino , California , USA.
J Lesbian Stud. 2016;20(2):197-212. doi: 10.1080/10894160.2015.1083818.
Latina Queer activisms emerged in response to the ethnic-based Chicano movement and the White-focused women's movement. Latina lesbians found that foregrounding nationhood based on ethnic origin was in absolute opposition to sexual and gendered liberation. Specifically, Latina feminist groups of the 1970s emphasized their compliant straightness to maintain their citizenship within the Chicano/Latino nation. In addition, from a Chicano perspective, feminism itself was considered a "White disease" and part of destructive White "gabacho" influence. While White lesbian groups were many times allied with lesbians of color their racist blinders were evident. The founders of Lesbianas Unidas in Los Angeles walked a fine line of rejection and alienation from their families and home culture of ethnicity and authenticity while redefining "queer" as coherent within the Chicano/Latino nation. My study focuses on their creation of rhetorical strategies of sex, gender, and nationality that set Lesbianas Unidas apart first, from masculinist Chicano civil rights groups, then from early feminist Chicana groups, and finally through dialogue with gay Latino groups.
拉丁裔酷儿激进主义运动是在基于族裔的奇卡诺运动和以白人为主的妇女运动的背景下兴起的。拉丁裔女同性恋者发现，基于族裔背景强调国家身份与性解放和性别解放完全相悖。具体而言，20世纪70年代的拉丁裔女权主义团体强调她们的异性恋倾向，以维持其在奇卡诺/拉丁裔国家中的公民身份。此外，从奇卡诺人的角度来看，女权主义本身被视为一种“白人疾病”，是白人“加巴乔”破坏性影响的一部分。虽然白人女同性恋团体多次与有色人种女同性恋者结盟，但她们的种族主义盲点显而易见。洛杉矶的“团结拉丁裔女同性恋者”组织的创始人在拒绝和疏离自己的家庭以及族裔和本真的家乡文化的同时，巧妙地将“酷儿”重新定义为在奇卡诺/拉丁裔国家中具有连贯性。我的研究重点关注她们创造的关于性、性别和国籍的修辞策略，这些策略首先使“团结拉丁裔女同性恋者”组织有别于男性主义的奇卡诺民权团体，其次有别于早期的拉丁裔女权主义团体，最后通过与拉丁裔男同性恋团体的对话得以区分。
