You have full access to this open access article. Drawing on situated knowledge and relational agency, it delves into how queer people experience the humanitarian-aid system on-site, what risks they encounter, and how they exert agency to cope with the prevalent challenges of day to day life. Findings reveal that, in a country context where same-sex relations are illegalized and Anti Gay Camp Deutschland people criminalized, those displaced face heightened risks. They are confronted with the heteronormative paradigms inherent to the humanitarian-aid system, ones resulting in their neglect and denied access to much-needed assistance and protection. Structural and physical violence such as discrimination, exclusion, harassment and threats of murder exacerbate unrelenting fears and tangible risks in the camp. To navigate these challenges, they employ diverse individual and especially collective coping strategies, creating safe spaces for mutual support, exchange and hope. Do they find safety in settings like Kakuma refugee camp, which are purposefully established to protect and shelter those fleeing places of origin? Established in in north-western Kenya, Kakuma is the second-largest camp in the country, hosting displaced people Footnote 1 mainly from South Sudan, Somalia and the Democratic Republic of the Congo DR Congo but also from Burundi, Ethiopia, Sudan and Uganda UNHCR, Among them are queer people, and we reflect in the following on how they continue to encounter multiple challenges as the result of deficient protection measures, exclusion and violence in the camp over protracted time. However, these extensive risks do not mean that they give in or give up; instead, they practice agency by individually and collectively coping with the presenting conditions and creating spaces for mutual support, safety, exchange and hope. Such dangers are not limited to displaced people in Kakuma. Across the world, queer people face persecution on the grounds of their sexual orientation and gender identity, having to seek safety in other countries Spijkerboer, ; Camminga, Despite a shift towards increased legal and humanitarian protection approaches in working with queer displaced people since the early s e. UNHCR, aUNHCR, b, wide-ranging deficits still prevail Güler et al. They frequently continue to face gender-related vulnerabilities and structural discrimination in countries of asylum Nyanzi, ; Myrttinen et al. Although scholarship on the adversities of queer displaced people is growing, critical reflection on how heteronormative and patriarchal humanitarian, political and societal structures foster these violent and discriminatory life conditions in exile remains insufficient. Resonating with the critique voiced by Ongwech et al. Based on empirical research on-site and by theoretically drawing on situated knowledge and relational agency, we hence analyze the complex interplay between structural constraints and individual coping. More concretely, we discuss how Kenyan law illegalizes same-sex relations and criminalizes queer individuals, rendering those displaced at particular risk. Although the humanitarian-aid system is supposed to provide protection, it follows heteronormative paradigms which not only neglect queer individuals but outright deny them much-needed protection and assistance. Homophobic and transphobic sentiments frequently translate into action, and queer displaced people constantly fear and indeed encounter multiple forms of structural and physical violence, including discrimination, exclusion, harassment, assault and even murder. In light of such adversities, those concerned turn to diverse individual and especially collective means of coping. In addition to strategies helping them stay safe, they construct physical and emotional spaces of belonging, trust and support in everyday life in exile. The paper is structured around these three key areas. After outlining our research approach, we first address the political and humanitarian landscape in Kenya and Kakuma specifically, as giving rise to the structural challenges which queer displaced individuals repeatedly encounter. Finally, we turn to the ways in which they deal with the complex and multifaceted issues identified, therewith outlining their collective strategies of self-organizing. Weber, ; Sen, These critiques equally apply to refugee law and politics, as realms in which the heterosexual binary also persists. Spijkerboer, ; Güler et al. Queer research crucially seeks to challenge such essentialist perspectives on gender and sexuality. This necessitates highlighting the complexities, fluidities and lived experiences of the individuals e. Parent et al. We draw on such critical reflections and use the terms as interlocutors employed them to explain their orientations and identities. Corresponding with Camminga and Marnell app. This is particularly the case for our research with people who fled from diverse African countries and sought asylum in Kenya; academic knowledge production of queerness is strongly shaped by western discourses Nyanzi, ; Reddy et al. To place their lived experiences in exile centerstage, we focus on their situated knowledge and relational agency within the highly precarious humanitarian-aid system. Given the restrictive asylum system encountered in our research context, adopting such an approach enables us to explore the unique individual yet also shared lived experiences of queer displaced people informing their actions. This approach supports our investigation of the subjective and collective practices of queer people based on their lived experiences, and enables us to explore the manifold ways in which they cope with the tremendous structural constraints and actively shape their situations despite vulnerabilities. Footnote 2 Due to risks and restrictions encountered in the course of the COVID pandemic, we initially spoke with displaced people, humanitarian personnel and Anti Gay Camp Deutschland online in andconducting 27 unstructured dialogues and 12 semi-structured interviews with a total of 44 people 17 identifying as women, Anti Gay Camp Deutschland identifying as men. This paved the way for establishing networks of trust in Kenya and later conducting research on-site. After a pilot phase of three weeks spent in Kakuma in Maythe main data-collection round took place between September and November of that year. Anti Gay Camp Deutschland research was carried out in a team formed of three people with lived experiences of displacement, whose expertise, language abilities and extensive networks including queer people proved key.
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Alice Weidel: "Ich bin nicht queer" Ja, es gibt leider immer noch Anti-Gay-Camps für Jugendliche, insbesondere in konservativen oder religiösen Kreisen. gay-parade-bar.gay › Camps. Gibt es Anti-Gay-Camps für Jugendliche? Therapien zur „Heilung“ von Homosexualität werden verboten | BMGYou have full access to this open access article. Güler, M. Griechenland [ Bearbeiten Quelltext bearbeiten ]. There needs to be a distance. Im Februar verabschiedete das neuseeländische Parlament ein landesweites gesetzliches Verbot der Konversionstherapie bei Minderjährigen. RSC Working Paper Series, No.
Fragen und Antworten zum Gesetz
Wie passt das zusammen? Die AfD ist eine homophobe Partei – gleichzeitig steht mit Alice Weidel eine lesbische Frau an der Spitze. This paper examines the lived experiences of LGBTQ+ displaced individuals in Kakuma refugee camp, Kenya. Ja, es gibt leider immer noch Anti-Gay-Camps für Jugendliche, insbesondere in konservativen oder religiösen Kreisen. Gibt es Anti-Gay-Camps für Jugendliche? gay-parade-bar.gay › Camps.Die Politik der AfD ist voller Widersprüche und ihr Hass kann alle treffen: Schwule, Lesben, Kinder mit Behinderung, Muslime, Geflüchtete. More Languages. Kupemba, D. Enloe, C. März 21, Pressemitteilung. UNHCR, a , UNHCR, b , , wide-ranging deficits still prevail Güler et al. Sondern sobald Alice Weidel und Co. Difficult life in a refugee camp: Violence, gender, and coping in Uganda. Social Media Links X Instagram Facebook Youtube TikTok LinkedIn Telegram RSS Newsfeed. To this end, we carried out do no harm analyses before, during and after data collection to re- evaluate and adjust the approach Krause, and complied fully with the security measures implemented by interlocutors. Nach seinen Angaben war bei einem Drittel der Behandlungen keine wesentliche Verbesserung festzustellen. Moreover, despite being ascribed a particular form of victimhood, their protection needs are hardly met. University of London Press. The humanitarian landscape in Kakuma is governed by a number of aid agencies. Nicol, A. Das ist das beste was du machen kannst.. Kakuma has a population of about , people, while Dadaab in eastern Kenya houses about , others UNHCR, Themen: VICE Profiles, Dokumentation, LGBT, Homosexualität, schwul, Reparativtherapie, USA, Kalifornien, Heilung. On the one hand, they also actively seek to contribute to better understanding and more peaceful relations between respective communities within the camp. Vertreter der Konversionstherapie z. Krause Eds. In addition to strategies helping them stay safe, they construct physical and emotional spaces of belonging, trust and support in everyday life in exile. But also in their culture we are like cursed. Zwang, Drohung, Täuschung, Irrtum beruht, wenn z. Medizinische und andere Interventionen, die darauf gerichtet sind, die sexuelle Orientierung oder die selbstempfundene geschlechtliche Identität einer Person gezielt zu verändern oder zu unterdrücken sogenannte Konversionstherapien und das Werben hierfür ist verboten. Springer Nature remains neutral with regard to jurisdictional claims in published maps and institutional affiliations.
