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Carousing with gazelles : homoerotic songs of Old Baghdad  / 

Abu Nuwas ; translated by Jaafar Abu Tarab.New York, NY: iUniverse, 2005 - xii, 35 p.
uitgave: New York, NY: iUniverse, 2005 - xii, 35 p.
ISBN: 0595376916
samenvatting: "Carousing with Gazelles" presents accurate and unbowdlerized translations of some of Abu Nuwas's most celebrated poems-which have mostly remained untranslated into English due to the pressures of pious Puritanism and homophobia.

signatuur: cat. (nuwas/car) fb

Carousing with gazelles : homoerotic songs of Old Baghdad
cat. (nuwas/car) fb
Abu Nuwas ; translated by Jaafar Abu Tarab.

Le grand vizir de la nuit  / 

Catherine Hermary-Vieille.[Paris]: Gallimard, 1981 - 226 p.: ill.
uitgave: [Paris]: Gallimard, 1981 - 226 p.: ill.
ISBN: 2070263592
samenvatting: A story set at the time of Harun-al-Rashid (766-805) about the impossible love between the ruling Arab caliph and his Persian Grand Visor, against the background of life in Baghdad.

signatuur: cat. (hermav/gra) fb

Le grand vizir de la nuit
cat. (hermav/gra) fb
Catherine Hermary-Vieille.

Lieve Ganymedes : Homo-erotische gedichten uit de middeleeuwen  / 

Stijn Praet (vert.).Gent: Poeziecentrum, 2021 - 88 p.
uitgave: Gent: Poeziecentrum, 2021 - 88 p.
annotatie: Bibliogr.: p. 85-88.
ISBN: 9789056553494
samenvatting: De Europese middeleeuwen staan vandaag niet meteen bekend om hun positieve houding ten opzichte van erotische relaties tussen mannen. Werd sodomie in het christendom niet officieel beschouwd als een zonde van het vlees? In de dagelijkse sociale en culturele praktijk bestond echter wel wat speelruimte voor de mannenliefde. Daarvan getuigen ook de gedichten in deze bundel, geschreven door studenten, schoolmeesters, monniken en bisschoppen van de negende tot en met de dertiende eeuw. Zij creëren voor ons een wereld van vertwijfelde minnaars en bloedmooie maar hooghartige jongens, van geilheid, droefheid en jaloezie. Intussen voeren ze ons van de goddelijke Olympus langs de onderwereld van Parijs om uiteindelijk te belanden op het kerkhof. De oorspronkelijke Latijnse teksten worden hier zij aan zij gepresenteerd met frisse en toegankelijke Nederlandse versvertalingen. De bundel bevat ook een nawoord en eindnoten.

signatuur: cat. (praet/lie) fb

Lieve Ganymedes : Homo-erotische gedichten uit de middeleeuwen
cat. (praet/lie) fb
Stijn Praet (vert.).

A Fragmentary Archive : Migratory Feelings in Early Anglo-Saxon Women's Letters  / Diane Watt.

Journal of Homosexuality, 64 (2017) 3 (mar), p. 397-414
bron: Journal of Homosexuality jaargang: 64 (2017) 3 (mar), p. 397-414
samenvatting: The letters by Anglo-Saxon women in the Boniface correspondence are connected by cultural practices and emotions centered on the conversion mission that functioned to maintain connections between the Anglo-Saxon diaspora. A striking recurring focus of these letters is on loss and isolation, which connects them to the Old English elegies. Many of the letters describe the writers' traumatic experiences that result from the death or absence of kin. These are women who endured the trauma of being left behind when others migrated overseas or who, in traveling away from their homeland, found themselves isolated in an alien environment, displaced in time as well as space. This article offers an analysis of the letters, focusing on the queer temporalities they explore, the queer emotions they evoke, and the queer kinships that they forge. It argues that the women's letters represent fragments of an early queer archive of migratory feelings. [ Copies are available at http://www.tandfonline.com/doi/full/10.1080/00918369.2016.1190217 ]

signatuur: ts.

dgb artikelen (watt-d/fra)

A Fragmentary Archive : Migratory Feelings in Early Anglo-Saxon Women's Letters
ts. dgb artikelen (watt-d/fra)
Diane Watt.
Journal of Homosexuality

Éphèbes et courtisanes  / 

Al-Jahiz ; traduit de l'arabe par Maati Kabbal ; préface et notes de Malek Chebel.Paris: Payot & Rivages, 1997 - 185 p.
uitgave: Paris: Payot & Rivages, 1997 - 185 p.
annotatie: Bibliogr.: p. 89-[97]. - Translation of: Kitab moufakharati al-Jawari wal-Ghilman.
ISBN: 2743602724
samenvatting: In Arabic, jawari is the plural of jariya, meaning a female servant in the sense of concubine. There were two types of servants, one kind for the household and daily errands, and the other kind, called qina, which could sing and rank higher. In fact, their price was very high, so that only princes and wealthy merchants could afford it. The word ghilman is the plural of ghoulam, which refers to a male servant and also refers to eunuch and ephebe. In this book Al Jahiz enthralls us with stories of an erotic nature that deal with the perception of sexuality in his time.

signatuur: cat. (jahiz/eph) b

Éphèbes et courtisanes
cat. (jahiz/eph) b
Al-Jahiz ; traduit de l'arabe par Maati Kabbal ; préface et notes de Malek Chebel.

The Sin of Sodom in Late Antiquity  / Eoghan Ahern.

Journal of the History of Sexuality, 27 (2018) 2 (may), p. 209-233
bron: Journal of the History of Sexuality jaargang: 27 (2018) 2 (may), p. 209-233
samenvatting: Why did God destroy the cities of Sodom and Gomorrah with fire and brimstone? Since the High Middle Ages, there has been a clear and popular answer to that question: for the sin of male-male sexual congress. As a number of groundbreaking studies have demonstrated, however, the homosexual reading of the sin of Sodom was an addition of later commentators to the biblical narrative. The book of Genesis itself does not imply same-sex relations. In early Christian writings, too, the emphasis was not upon the sexual deviance of the Sodomites but upon their pride or their violation of guest rights. The reading of the Sodom narrative as a punishment for homosexual sin only began to develop in later centuries - this would culminate in the invention of a new word, "sodomy," to refer to homosexual sin. Many scholars identify the writings of Augustine, the celebrated bishop of Hippo, as a particular turning point in the evolution of the image of Sodom's sin. In book 16 of De ciuitate Dei (The City of God), composed in 420 CE, Augustine states that the reason God punished the citizens of Sodom was because of their sin, identified as "illicit sexual intercourse with men" (stupra in masculos). Historians have seen this statement as the first attempt in Latin Christian literature to explicitly link the sin of Sodom with homosexual sin. J. A. Loader believes that Augustine's depiction set the tone for future discourse: "From this time on neither the social awareness of the Old Testament Sodom traditions nor that of the Jewish reception of these traditions is to be found in the centre of the Sodom and Gomorrah theme. A new motif has come to the fore, where it has stayed ever since - "sodomy". In fact, Augustine's comment in De ciuitate Dei is not the first to equate the sin of Sodom with male-male sex. This article will draw attention to two earlier texts that associate Sodom with homosexual sin: the Tractatus (Tractates) of Gaudentius of Brescia and the Historiarum adversum paganos libri septem (Seven Books of History against the Pagans) of Orosius. I will demonstrate that these texts make a crucial connection between the Sodom narrative and Saint Paul's comments about male-male sex in the Epistle to the Romans (Romans 1:27 - a connection that is sustained first by Augustine and later by the author of the Latin Visio sancti Pauli (Vision of Saint Paul). This fifth-century convention of linking Romans 1:27 with Sodom is, I argue, the catalyst for later traditions in which the sin of Sodom is presented as specifically homosexual in nature.

signatuur: ts.

The Sin of Sodom in Late Antiquity
Eoghan Ahern.
Journal of the History of Sexuality

Penetration and Its Discontents : Greco-Roman Sexuality, the Acts of Paul and Thecla, and Theorizing Eros without the Wound  / Maia Kotrosits.

Journal of the History of Sexuality, 27 (2018) 3 (sep), p. 343-366
bron: Journal of the History of Sexuality jaargang: 27 (2018) 3 (sep), p. 343-366
samenvatting: Ancient constructions of sexuality, it has generally been thought, hinged not on the gender of the person with whom one had sex but rather on what position one occupied in the sexual act: penetrator or penetrated. Indeed, penetration, and concomitant notions of active and passive, structured not only ancient senses of selfhood but also, by metonymic implication, social relations at large. These assumptions have proceeded largely from K. J. Dover's Greek Homosexuality and from Foucault's similar but much more theoretically sophisticated thesis that the notion of an identity based on what we would now call sexual orientation was an invention of modern (specifically, bourgeois) culture. Foucault emphasizes that the word 'homosexuality' was not coined until the nineteenth century, and he argues that sexuality is a politically flexible category for self-understanding - a 'technology' of culture, as it were, that has a history. Influenced by this argument, studies of sexuality in the ancient Greek and Roman worlds have focused largely on questions of power and dominance at both individual and collective levels.

signatuur: ts.

Penetration and Its Discontents : Greco-Roman Sexuality, the Acts of Paul and Thecla, and Theorizing Eros without the Wound
Maia Kotrosits.
Journal of the History of Sexuality

In the Lap of Jesus: The Hermeneutics of Sex and Eros in John's Portrayal of the Beloved Disciple  / Jeff Jay.

Journal of the History of Sexuality, 28 (2019) 3 (sep), p. 483-513
bron: Journal of the History of Sexuality jaargang: 28 (2019) 3 (sep), p. 483-513
samenvatting: In the Bible, the Gospel According to John depicts Jesus during dinner in intimate repose with a disciple who appears as the special object of his love: "One of his disciples was reclining in the lap of Jesus, the one whom Jesus loved" (13:23). Peter prompts this disciple to inquire about the identity of the betrayer whom Jesus has recently foretold: "That one, then, leaning back this way on the chest of Jesus says to him, 'Lord, who is it?'" (13:25). Near the end of the gospel these details resurface when the narrator identifies "the disciple whom Jesus loved" with a retrospective reference to him as the one "who also leaned back at the dinner on the chest of Jesus" (21:20). What do these narrative details mean? What should reclining in the lap of Jesus be taken to imply? For answers scholars refer to well-known and muchrecycled comparanda from the Septuagint (the earliest Greek translation of the Hebrew scriptures) and early Christian literature. In the Septuagint a depiction of a mother or nurse holding a child in the lap or bosom suggests breastfeeding. The purpose of this article is to introduce a whole new set of comparanda from literature describing reclining at banquets in the Greco-Roman world. Most of this evidence is unknown in scholarly interpretations of John. These texts make references to dining, reclining, laps, chests, lap-holding pairs, and love. They thus provide more precise parallels to the reference to the "lap of Jesus" than the parallels that scholars have cited in order to interpret the phrase. As I will show, when this posture appears in literature depicting couch sharing, reclining, and dining, it is in nearly every case part of a broader characterization of lovers and thus brings with it a range of complex cultural expectations about and reactions to the sexual identities and gender performances of the lap-holding pair. Reclining in the lap during dinner repeatedly functions as one topos in a concatenation of sexual features, traits, actions, and preferences. Lap holding thus can be shown to evoke broader and culturally specific organizations of sex and gender.

signatuur: ts.

In the Lap of Jesus: The Hermeneutics of Sex and Eros in John's Portrayal of the Beloved Disciple
Jeff Jay.
Journal of the History of Sexuality

Transmannen - 'Manwijven' in de vroege middeleeuwen  / Luit van der Tuuk.

historiek.net 02-01-2020
bron: historiek.net 02-01-2020
samenvatting: Over middeleeuwse vrouwen zijn veel minder bronnen te vinden dan over mannen. Desalniettemin maakt historicus Luit van der Tuuk in 'Lof en laster' (Omniboek) duidelijk dat vroegmiddeleeuwse vrouwen veerkrachtig, vindingrijk en bekwaam waren. Vrouwen waren volgens Van der Tuuk, historicus op het gebied van de vroegmiddeleeuwse geschiedenis van Noordwest-Europa, in staat (politieke) macht, kennis en creativiteit buiten de huiselijke sfeer uit te oefenen. Hierbij is een fragment uit zijn boek, over zogeheten Transmannen.

signatuur: dgb artikelen (tuuk/tra)

Transmannen - 'Manwijven' in de vroege middeleeuwen
dgb artikelen (tuuk/tra)
Luit van der Tuuk.

L'Homosexualité féminine dans l'Antiquité grecque et romaine  / 

Sandra Boehringer.Paris: Belles lettres, 2007 - 410 p.
uitgave: Paris: Belles lettres, 2007 - 410 p.
annotatie: Bibliogr.: p. 365-391.
ISBN: 9782251326634
samenvatting: En Grèce ancienne et dans la Rome antique, on ne parle pas d'« homosexuels » ni d'« hétérosexuels » car ces catégories n'ont pas cours à ces époques. Les pratiques sexuelles ne sont pas passées sous silence pour autant, mais elles sont perçues et évaluées selon des critères qui engagent la citoyenneté, la maîtrise de soi, ou encore l'âge ou les modalités du rapport érotique. Certaines de ces pratiques, cependant, échappent à ces critères et ont été peu étudiées jusqu'à présent : il s'agit des relations sexuelles entre femmes. Loin de ce que l'on imagine aujourd?hui de l?« Amazone » ou de la femme débauchée et adonnée à la luxure, loin également des images d?Épinal des amours saphiques et éthérées, la littérature et les documents figurés se font l'écho d?attitudes et de représentations que Sandra Boehringer entreprend ici de recenser, de déchiffrer et d'analyser. Ce faisant, elle esquisse la cartographie d'un système antique de genre, révélant une organisation sociale fortement codifiée. Dans le monde grec et romain, les lois du désir sont très différentes des nôtres, et l'érotisme s'invente là où l'on ne l'attend pas.

signatuur: cat. (boehr/hom) b


L'Homosexualité féminine dans l'Antiquité grecque et romaine
cat. (boehr/hom) b ODE3
Sandra Boehringer.


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