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• W2461463514 abstract "Introduction Caribbean feminist scholars have been troubling dominant notions pertaining to concepts of and friendship, particularly showing their messiness in lived experiences of in Caribbean. Paraphrasing Michelle Cliff, Omise'eke Natasha Tinsley asked, what does it mean for a brown woman to another woman in Caribbean, when both verb and noun woman have been such volatile, policed concepts in ships, cane, and beds of region's history? (Tinsley 2010:14) What does their mean today given illegality of its sexual expressions across region? This paper dissects concept of and its functions in intimate lives of in Trinidad. My analytical group same-sex women is in itself indication of how this argument is formed. In that title, loving refers to romantic making having sex, forming bonds of friendship, and creating kin. By looking at numerous types of relationships by these women, I discuss fluidity of love, blurring of perceived boundaries between sexual desire, and friendship, arguing that amongst embodies acts of resistance to hegemonic constructions of respectable gender and sexual norms. For this discussion, I use word love to refer to affect and romantic emotional attachment, and desire to refer to sexual attraction and arousal, although sex is not devoid of emotion. Emotions work, in concrete and particular ways, to mediate relationship between psychic and social, and between individual and collective (Ahmed 2004:119). So while emotions (both and sexual desire) are psychological dispositions, they are also socially informed. Research in psychology, animal behaviour and neurobiology, has been finding that romantic and sexual are governed by different parts of brain with different neurochemical substrates (Diamond 2004:116), showing that sexual can occur without feelings of and attachment. opposite is also true, as romantic asexuals experience feelings of without feelings of sexual (Diamond 2004:118). Emotions and sexual mores are not universal but socially constructed. Cultural upbringing trains one in norms for interpreting feelings and for associating appropriate acts to express those feelings. These mores can be situated in relation to culture and power. Sexuality in a particular setting is something that people shape collectively on basis of their cultural archives and changing political and economic circumstances (Wekker 2006:67). These sexual ideals are often entwined in constructions of gender, such as the cult of oomanhood (how 'womanhood' is pronounced colloquially in Anglophone Caribbean) described by Rosamond King (2015). The cult of oomanhood emphasised piety, sexual purity, reproductive heterosexuality and domesticity as gender and sexual ideal for (King 2015:125). King (2015) draws on concepts of erotic resistance and erotic autonomy to describe how women's sexual agency challenges these ideologies by transgressing cultural expectations. Gloria Wekker (2006) documented mati, transgessions of Afro-Surinamese working-class who enjoyed and celebrated each other openly, in which they helped each other cope with daily living, sharing hardships and pleasure, and in which there was a lot of sleeping around and teasing (Wekker 2006:28). Juxtaposing mati practices and true oomanhood highlights importance of social and economic class in determining acceptable sexual behaviours and relationships in region. Hegemonic notions of ideal gender and sexuality have been filtered into laws in Caribbean criminalising those transgressing these norms. For example, Trinidad's Sexual Offences Act (2000) Chapter 11:28, Clause 16, lists serious indecency as an act, other than sexual intercourse (whether natural or unnatural), by a person involving use of genital organ for purpose of arousing or gratifying sexual desire. …" @default.
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• W2461463514 date "2016-06-01" @default.
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• W2461463514 title "Social Erotics: The Fluidity of Love, Desire and Friendship for Same-Sex Loving Women in Trinidad" @default.
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