Abstract
Coda: 2018, Still struggling with a pair of shoes bought in 1996?
Highlights
Gender, sexuality and identity in South Africa continue to be demarcated and defined under the parameters of tradition and culture (Morrell, Jewkes & Lindegger 2012), which implies that any form of identity or orientation perceived as both deviant and subservient, such as queerness, is automatically stigmatised, tortured, violated and labelled as a taboo by heteronormative society (See De Ville 2010)
The rejection and labelling of the LGBTQI+ community as a disgrace and taboo is increasingly becoming a quick-fix way of affirming heteronormative being, as well as going some way toward installing the integrity of culture and tradition as something sacred (Morrell, Jewkes & Lindegger 2012)
For example, how the work of Zanele Muholi is critiqued for supposedly teaching society perverseness
Summary
Sexuality and identity in South Africa continue to be demarcated and defined under the parameters of tradition and culture (Morrell, Jewkes & Lindegger 2012), which implies that any form of identity or orientation perceived as both deviant and subservient, such as queerness, is automatically stigmatised, tortured, violated and labelled as a taboo by heteronormative society (See De Ville 2010). The rejection and labelling of the LGBTQI+ community as a disgrace and taboo is increasingly becoming a quick-fix way of affirming heteronormative being, as well as going some way toward installing the integrity of culture and tradition as something sacred (Morrell, Jewkes & Lindegger 2012). Heteronormativity views on culture and tradition maintain the status quo by presenting the other as contaminated, as taboo.
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