Material belongings: Family and nation as lived by members of LGBTQ+ in Lebanon

我在黎巴嫩研究由当地LGBTQI+人群构建和实践的中东家庭和国家的日常实践。中东家庭的概念经常被援引为东方主义的刻板印象，但当地的日常家庭实践很少被研究。同样，关于中东民族主义和种族歧视的文献也非常丰富，但关于当地人如何在日常交往中协商身份和归属感的民族志研究仍然很少。此外，这些观点往往是非历史的，因为中东被理解为停滞不前和不变的，而其地理、文化和政治体系的多样性被简化为空间上同质的、同样东方主义的“阿拉伯”或“伊斯兰”文化概念。因此，研究人们“做”家庭和国籍的日常方式是必要的，以便理解交叉差异和中东地区的社交和人格形式，以及民族国家等更大的社会结构如何塑造当地的表达和新出现的冲突。我关注的是“家庭”和“民族”作为历史建构的，政治应用的，但在物质上和社会上生活的，复杂的实践，一方面维持，另一方面更新和挑战，国家机器，宗教机构和霸权社会秩序的其他结构。在这项研究中，我从边缘化和有争议的性别和性身份和经验的有利角度来研究这些现象，因为它们抑制了根植于当地社会政治秩序的双重地位，同时也从内部抵制和更新它。

I study Middle Eastern everyday practices of family and nation in Lebanon as constructed and practicedby the local LGBTQI+ people.The idea of the Middle Eastern family is often invoked as an orientalist stereotype, but local everydayfamily practices are rarely examined. Similarly, a wealth of literature on Middle Eastern nationalismsexists, but ethnographic research on how local people negotiate identity and belonging in their dailyinteractions remains scarce. Furthermore, often the views are a-historical in that the Middle East isunderstood as stagnant and unchanging, while the diversity of its geographical, cultural and politicalsystems is reduced to a spatially homogenous and equally orientalist notion of 'Arab' or 'Islamic'cultures.As such, studying the everyday ways that people 'do' family and nationality is needed in order tounderstand intersectional differences and localized Middle Eastern forms of sociability and personhood,as well as how larger societal structures such as the nation-state shapes local expressions and emergingconflicts.I focus on the "family" and "nation" as historically constructed, politically applied and yet corporeally andsocially lived, complex practices which on the one hand maintain, and on the other renew and challenge,the state apparatus, religious institutions and other structures of hegemonic social order. In this research,I approach these phenomena from the vantage point of marginalised and disputed gender and sexualidentities and experiences, as they inhibit the double position of being rooted in the local socio-politicalorder, while also resisting and renewing it from the inside.