Stigma reversal

from Wikipedia, the free encyclopedia

In sociology, stigma reversal is a term for a process of de-legitimizing structural discrimination on the part of the socially marginalized groups concerned, who hold social institutions responsible for their social exclusion. The term is u. a. shaped by the sociologist Rüdiger Lautmann .

Features and examples

A special characteristic of stigma reversal is the weighting of performativity through publicity. The stigma reversal is of central importance in coming out all over , the concept of which by John I. Kitsuse is based on the speech act theory of John Langshaw Austin (“How to do things with words”). Examples of this are gay parades in the gay movement .

Anthropophagy movement

An example from the field of art and literature is the anthropophagy movement around Oswald de Andrade , Mário de Andrade , Anita Malfatti and Menotti del Picchia from the Grupo dos Cinco ("Group of Five"). According to the anthropophagic motto “Instead of pushing away the foreign, eat the foreign”, they developed artistic counter-actions and substantive, ethical justifications against the destructive, dominant and racist elements of European culture. They oppose cleanliness, scientificism and the “European desire for difference” with “tropical rampant growth, appropriation, naivety, wildness and poetry”. The dominant culture is “laughed at” here with its stigmatizing images - like that of the “noble savage” - on the level of “their” understanding of art. This ties in with corresponding strategies of representation from the tradition of the Brazilian Carnival . In 1999 in German-speaking countries the motto migrants fight back! the MAIZ campaign to the practice of the anthropophagy movement to protest “against violence against migrant women”: “We oppose any practice of attribution, be it in the form of victimization or exoticization . We have developed strategies at the level of public relations, which we combine with our political education work and cultural work. ... We tried to reverse the logic in order to strengthen ourselves as protagonists . "

Moko Jumbies in the Caribbean Carnival

The figurative figure of the Moko Jumbies in the Caribbean carnival as a dance game for children also serves to "anthropophagic laughter that drives the ruler from his throne". The dance is used here “as a powerful vehicle for the restoration and revision of the fragmented Trinidad Afro-Caribbean history - the ancestral reality. ... The dancing Moko Jumbie children stage this performance. Their dance sets in motion a kind of socio-cultural rehabilitation process , a reconstruction of the process of breaking up and disintegration . In this way the children rise above the experience of colonialism and connote the process of emancipation . "

Show your colors

In contrast to the previously dominant foreign definition, self-portrayals of black Germans were formulated for the first time in the FRG in 1986 , primarily through the anthology of Afro-German women showing their colors . So it says in the self-promotion brochure of the Initiative Schwarze Deutsche (ISD) at that time u. a .: “By the way, our definition is not limited to skin color , but includes all minorities affected by racism. With terms like black Germans and Afro-Germans as an expression of our multicultural origins, we determine ourselves instead of being determined. ”The German poet May Ayim was one of the protagonists .

swell

  1. ↑ Cf. Stigma-Umkehr In: See Fuchs-Heinritz (1995): Lexikon zur Soziologie, Westdeutscher Verlag. P. 650
  2. ^ Rüdiger Lautmann: Social science studies on homosexuality , Berlin: Verlag rosa Winkel. Eight volumes. 1980 to 1997.
  3. ^ Rainer Hoffmann (2003): Before the stigma reversal? Performativity of audience perception of the gay parade event. In Erika Fischer-Lichte u. a. (Ed.), Performativity and Event. Tübingen.
  4. ↑ Luzenir Caixeta (2004): Anthropophagy as an answer to the Eurocentric cultural hegemony or: How the majority society ›must‹ swallow feminist migrants. In: Hito Steyerl, Encarnación Gutiérrez Rodríguez (ed.): Does the subaltern speak German? Migration and postcolonial criticism , Münster: Unrast Verlag .
  5. ↑ Luzenir Caixeta: cannibalism in response to the Euro-centric cultural hegemony. Or: How the majority society ›has to‹ swallow feminist migrants. In: Hito Steyerl u. a. 2004
  6. ↑ Patricia Alleyne-Dettmers: ›Freeing Up‹ Colonial's Children - (Post-) Colonialism, Representation and Carnival. In: Hito Steyerl, Encarnación Gutiérrez Rodríguez (ed.): Does the subaltern speak German? Migration and postcolonial criticism , Münster: Unrast Verlag .
  7. ↑ Note on the spelling: For political reasons that require self-definition, the protagonists introduced capitalization: Cf. “Color Confess” (see literature).
  8. ↑ Quotations from: May Ayim: The Afro-German minority. In: Susan Arndt (Ed.): AfrikaBilder. Studies on racism in Germany. Unrast Verlag, Münster 2001

literature

  • Frantz Fanon : The colonized thing becomes human , Leipzig 1986 (EA 1952).
  • Rainer Hoffmann: Before the stigma reversal? Performativity of audience perception of the gay parade event . In Erika Fischer-Lichte u. a. (Ed.), Performativity and Event , Tübingen 2003.
  • Rüdiger Lautmann : Social scientific studies on homosexuality , Berlin: Verlag rosa Winkel, 8 vols., 1980–97
  • Katharina Oguntoye / May Opitz / Dagmar Schultz (eds.): Color confess. Afro-German women on the trail of their history , Berlin: Orlanda-Verlag 1986
  • Hito Steyerl / Encarnación Gutiérrez Rodríguez (ed.): Does the subaltern speak German? Migration and postcolonial criticism , Münster: Unrast Verlag , Münster 2004. ISBN 3-89771-425-6
  • Rubia Salgado: Anthropophagy and Acculturation: An Encounter While Fucking , 1999. In: Luzenir Caixeta (2004), in: Hito Steyerl / Encarnación Gutiérrez Rodríguez (ed.) (2004) s. O.