Page 220 - แด่ศักดิ์ศรีเสมอกันทุกชั้นชน : วรรณกรรมกับสิทธิมนุษยชนศึกษา
P. 220

วรรณกรรมกับสิทธิมนุษยชนศึกษา   219



                                                         ABSTRACT



                     Chutima Pragatwutisarn

                            “Queer” is a term used to call those who do not fit in the norms prescribed by a

                     heteronormative society.  Those people who are stigmatized as queer are not limited to
                     gays and lesbians but include people with disability, people with AIDS/HIV, and old people.
                     Queer theorists, influenced by gay and lesbian studies, criticize the norms that the

                     dominant society uses to distinguish between the normal and the abnormal.  This article
                     seeks to bring queer theories to bear in the discussion of old age in Koynuch’s novella
                     Used People. The analysis will show how the capitalist heteronormative society constructs

                     the meaning of old age and how those people affected by dominant ideologies of age
                     engage with the politics of shame, also used in GLB movement, to redefine the meaning of
                     old age.




                     Natthanai Prasannam

                            This article aims at studying sexual minorities in Weerawat Kanoknukroah’s Trilogy:

                     Sak Dok Mai (The Remains of the Flower), Dai See Muang (The Purple Life), and Huang Jam
                     Laeng (Bareback in Bangkok), written during 1995-2008, the period of socio-economic
                     changes and queer social movements. The study reveals that the trilogy can be read as
                     “queer texts”. The author represents gay sexualities as sexual minorities associated with

                     their class. The politics of promiscuity is utilized to assert gay identity and politically convey
                     queer subversive spirits by means of cruising culture, sexual desire, and fluidity of

                     sexualities. These challenge and destabilize heteronormativity. Buddhist discourse also
                     juxtaposes with queer subversive spirits  to identify the “conventional truth” of human
                     existence. The author proposes a novel alternative for identity politics in terms of dissolved
                     identity. He also addresses to his reading  community that sufferings are collective

                     possessions of humankind beyond sexual borders. Humankind must face sufferings and
                     they could learn to overcome them. The  contest among discourses discloses Thai gay

                     identity as multiple, ironic, and socially absorbed mosaic.
   215   216   217   218   219   220   221   222   223   224   225