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

本研究将调查伊朗散居酷儿寻求国际保护的国家通常被视为过渡，目的地或重新安置的身份转变的过程。它将发展后殖民性身份的概念，增加流亡的生活史，探索基于创伤的文化政治，更仔细地考虑创造性的方法，并为移民，跨国主义和流亡的新兴酷儿研究做出微妙的贡献。在全球范围内，LGBTQ+权利受到越来越多的威胁，因为各国对自愿的成年同性关系形式进行刑事处罚。伊朗是11个“鸡奸”可判处死刑的国家之一，尽管古兰经对确切的惩罚保持沉默。从中世纪（Al-Tusi 2010）到近代（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，迫害非规范的性和性别角色。关于伊朗同性恋者的文献越来越多，但学者们通过现代西方分类（如“LGBT”）的透镜看待伊朗同性关系存在问题（Afary 2009; Najmabadi 2005，2012，2014）。除了一些明显的例外（例如Karimi 2018，Korycki & Nasirzadeh 2016，Mahdavi 2012，Najmabadi 2005），伊朗的同性恋现实仍然严重缺乏研究，并且充满了西方对伊斯兰性行为的刻板印象，其单一的伊斯兰教概念掩盖了改革派穆斯林神学家的观点的重大转变，他们对同性关系采取了更宽容的态度（Alipour 2018）。更重要的是，以西方为中心的穆斯林酷儿观点的法律主义未能记录穆斯林酷儿表达、谈判和实践其性身份的创造性方式。我们的研究解决了这一差距。我们将探索伊朗流亡酷儿（IQIEs）的生活经历，询问：a）移民如何影响IQIEs从伊朗到“西方”的性和性别认同谈判; B）如何谈判文化特定的类别，如“LGBTQ+”; c）诗歌或其他创造性实践如何帮助IQIEs表达或构建这样的“性自由”之旅;我们比较了三个国家的IQIE：土耳其通常是第一个目的地，主要是过渡国家，难民署官员提出庇护申请。加拿大是伊朗酷儿难民的主要目的地，因为它被认为是热情好客/自由主义。在英国，许多伊朗同性恋国民努力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，在线或面对面，在利益相关者和研究人员的专业网络的帮助下确定。我们将包括任何自认为LGBTQ+（任何类别）的人。我们还将对居住在伊朗的LGBTQ+人士进行20次在线访谈，这些访谈将完全保密，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艺术和民间传统的诗歌。伊朗的诗歌实际上是政治异见者的一种反文化的公共话语。奇怪的浪漫在波斯诗歌中有着悠久的历史（Afary 2009）。诗意的探究将深入了解被迫迁移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熟悉的诗歌，他们认为这首诗表达了他们的难民旅程，流亡和对东道国的潜在归属感。然后，我们将与每个受访者1：1，亲自或在线，创作短诗，表达他们的旅程。

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.