Negotiating Queer Identities Following Forced Migration (NQIfFM): A Comparative Study of Iranian Queer Refugees Living in Turkey, the UK and Canada

这项研究将调查在通常被视为过渡、目的地或重新安置的国家寻求国际保护的伊朗散居同性恋者的身份转变过程。它将发展殖民后性别认同的概念，增加流亡的生活史，探索基于创伤的文化政治，更仔细地考虑创作方法，并对新出现的关于移民、跨国家主义和流亡的同性恋研究做出微妙的贡献。从全球来看，LGBTQ+的权利受到越来越大的威胁，因为国家以刑事手段惩罚形式的自愿成人同性关系。伊朗是11个鸡奸罪被判处死刑的国家之一，尽管《古兰经》对确切的惩罚措施只字不提。从中世纪时期(Al-Tusi 2010)到最近时期(Kadivar 2013)，大多数穆斯林神学家都谴责同性欲望。革命后的伊朗对什叶派伊斯兰教采取了限制性的解释，迫害非规范性和性别角色。关于伊朗同性恋者的文献越来越多，但学者们对通过现代西方类别如LGBT来看待伊朗同性关系提出了问题(Afary 2009；Najmabadi 2005,2012,2014)。除了一些值得注意的例外(例如，Karimi 2018，Korycki&Nasirzadeh 2016，Mahdavi 2012，Najmabadi 2005)，伊朗的同性恋现实仍然严重研究不足，充满了西方对伊斯兰性的刻板印象，其单一的伊斯兰教概念导致改革派穆斯林神学家对同性关系的看法发生了重大转变，他们制定了更宽容的同性关系方法(Alipour 2018)。更重要的是，以西方为中心的观点对穆斯林同性恋者的法律主义未能登记穆斯林同性恋者表达、谈判和践行性身份的创造性方式。我们的研究将解决这一差距。我们将探索流亡的伊朗酷儿(IQIE)的生活经历，询问：a)移民如何影响IQIE从伊朗到西方的性和性别认同谈判；b)如何谈判LGBTQ+等特定文化类别；c)诗歌或其他创造性实践如何帮助IQIE表达或构建这种“性自由”之旅；以及d)诗歌形式如何有助于阐明IQIE的“隐藏经历”。我们对三个国家的IQIE进行了比较：土耳其通常是向联合国难民署官员提出庇护申请的第一个目的地，也是主要是过渡国。加拿大是伊朗同性恋难民的主要目的地，因为它被认为是好客/自由主义。在英国，许多古怪的伊朗人很难被承认为同性恋难民，并在这一过程中再次受到创伤。这些不同的情景使这些国家非常适合进行比较分析。我们将在利益相关者和研究人员的专业网络的帮助下，在每个地点对20名参与者进行半结构化的生活史访谈，在线或亲自确定。我们将包括任何自称为LGBTQ+的人(在任何类别下)。我们还将对居住在伊朗的LGBTQ+人员进行20次在线采访，采访完全保密、安全和数字匿名。我们的方法使用创造性的做法，因为在伊朗有很强的诗歌艺术和民间传统。伊朗的诗歌确实是一种针对政治异见的公共反文化话语。酷儿浪漫在波斯诗歌中有着悠久的历史(2009年8月)。诗意的调查将深入了解被迫移民后身份重新谈判的情感和象征方面。首先，我们将要求参加研讨会的受访者谈论一首他们觉得熟悉的诗，这首诗表达了他们的难民旅程、流亡和潜在的(联合国)归属感。然后，我们将与每个受访者1：1合作，无论是当面还是在线，创作表达他们旅程的短诗。

This study will investigate the processes of identity transition of Iranian diasporic queers seeking international protection in countries generally seen as being of transition, destination or resettlement. It will develop concepts of postcolonial sexual identity, augment life histories of exile, explore trauma-based cultural politics, consider more carefully creative methods, and make a nuanced contribution to emerging queer studies of migration, transnationalism and exile.Globally, LGBTQ+ rights are under increasing threat as nations criminally punish forms of consensual adult same-sex relations. Iran is one of 11 nations where 'sodomy' is punishable by death even though the Quran is silent on the exact punishment. Most Muslim theologians from the medieval period (Al-Tusi 2010) to recent times (Kadivar 2013) have denounced same-sex desires. Post-revolutionary Iran adopted a restrictive interpretation of Shia Islam, which persecutes non-normative sexual and gender roles. There is a growing body of literature on Iranian queers but scholars have problematized seeing Iranian same-sex relationships through the lens of modern Western categories such as 'LGBT' (Afary 2009; Najmabadi 2005, 2012, 2014). With some notable exceptions (e.g. Karimi 2018, Korycki & Nasirzadeh 2016, Mahdavi 2012, Najmabadi 2005), Iranian queer realities are still seriously under-researched and replete with Western stereotypes of Islamic sexualities whose unitary concept of Islam elides significant shifts in the opinion of reformist Muslim theologians who have developed more tolerant approaches to same-sex relations (Alipour 2018). More importantly, the legalism of Western-centric perspectives on Muslim queers fails to register creative ways in which Muslim queers articulate, negotiate and practice their sexual identities. Our study addresses this gap.We will explore the lived experiences of Iranian queers in exile (IQIEs), enquiring: a) how migration affects IQIEs negotiation of sexual and gender identity from Iran to 'the West'; b) how culturally specific categories such as 'LGBTQ+' are negotiated; c) how poetry or other creative practices help IQIEs express or construct such journeys for 'sexual liberty'; and d) how poetic forms might help articulate the 'hidden experiences' of IQIEs.We compare IQIEs in three countries: Turkey is generally the first destination and mainly transitional country where asylum claims are lodged with UNHCR officers. Canada is a primary destination for Iranian queer refugees due to its perceived hospitality/liberalism. In the UK, many queer Iranian nationals struggle being recognised as queer refugees and are re-traumatised by this process. Such differing scenarios make these countries highly appropriate for a comparative analysis.We will carry out semi-structured life-history interviews with 20 participants in each location, online or in person, identified with the help of stakeholders and the researchers' professional networks. We will include anyone who identifies themselves as LGBTQ+ (under any category). We will also conduct 20 online interviews with LGBTQ+ persons residing in Iran, conducted with complete confidentiality, safety, and digital anonymity. Our methodology uses creative practices because in Iran there are strong artistic and folk traditions of poetry. Poetry in Iran is indeed a communal countercultural discourse for political dissent. Queer romance has a long history in Persian poetry (Afary 2009). Poetic inquiry will gain insight into the emotional and symbolic aspects of identity renegotiation following forced migration. First, we will ask respondents taking part in a workshop to talk about a familiar poem that they feel expresses their refugee journey, exile, and potential sense of (un)belonging in their host country. Then we will work 1:1 with each respondent, in person or online, to create short poems that express their journeys.