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2013, Journal of Rural Studies
This paper draws upon Hubbard's (1999, p. 57) term 'scary heterosexualities,' that is non-normative heterosexuality, in the context of the rural drawing on data from fieldwork in the remote Western Australian mining town of Kalgoorlie. Our focus is 'the skimpie' e a female barmaid who serves in her underwear and who, in both historical and contemporary times, is strongly associated with rural mining communities. Interviews with skimpies and local residents as well as participant observation reveal how potential fears and anxieties about skimpies are managed. We identify the discursive and spatial processes by which skimpie work is contained in Kalgoorlie so that the potential scariness 'the skimpie' represents to the rural is muted and buttressed in terms of a more conventional and less threatening rural heterosexuality.
During the last decade 'prostitution' has been characterised as a 'social problem' throughout rural and regional New South Wales. As we show here, the urban-centric nature of popular and official discourses of prostitution have inadvertently allowed for the development of regulatory positions which have negatively impacted sex workers in rural and regional communities and lead to conflict among sectors of the rural sex industry and between the sex industry and community activists. In addition to examining the problematisation of sex work in rural New South Wales, this paper sets out to understand why rural sex work has historically lacked visibility in popular and scholarly discourses. We provide an overview of the distinctive organisational aspects of the sex industry in rural contexts. Evidence for our assertions is largely derived from primary interview data collected from sex industry workers based in rural New South Wales. The paper represents the first attempt in the research literature on prostitution to understand sex work as a rural phenomenon.
Sociologia Ruralis, 2007
This article examines the relationship between the sexuality and understandings of nature. Employing a case of ‘romance’ in ‘outback’ Australia, we dissolve the boundaries between ‘nature’ and ‘society’ to show some of the varied ways in which the construction and performance of heterosexuality is shaped by (and is integral to) dominant ways of knowing nature. In practical terms, we draw on a reality TV series in which single men in ‘outback’ Australia (‘bush bachelors’) advertise for potential partners (‘sheilas’) from the UK. The series charts the development of the relationships as they are played out in remote parts of Western Australia. In this article we critically read the series and draw out three key themes characterising the relationality of nature and heterosexuality. Initially, we look at how nature frames the expectation and reality of sexual relationships in the ‘outback’, particularly in terms of its power and hostility. We then explore the centrality of nature to constructions of ‘outback’ masculinity and the way such constructions dominate the heterosexual relationships that develop between the couples. Finally, we show how a further dynamic of the nature/sexuality relationship involves the expectation of a particular kind of femininity as appropriate to the physical, social and cultural nature of the ‘outback’.
2009
The first handful of women began working in Queensland coal mines in 1979, as labourers, in what was seen by some as a public relations exercise rather than a genuine willingness to embrace equal opportunity. Our paper reports on the changing situation of women miners since this period, based on interviews of 22 of these women mining workers recorded between 2006 and 2009.
Is the rural sexy? In our first imagination of the rural in the word cloud of the mind, sex is likely to be a very small item, if it appears at all. Sex seems somehow more urban, at least in common culture. The rural we tend to imagine is quiet and passive, not a place of passion and action. And, when we do consider the rural and sex, the images are often marginal, bizarre, and even frightening: demeaning jokes about bestiality, slurs about incest and hicks with six fingers, and fears of isolation and sexual violence, as in the "squeal like a pig" scene in the movie Deliverance. 1 If we step back just a moment from crude humor and easy images, however, rural sexuality becomes widespread, diverse, "normal," and often just good, clean fun. The rural is both a place of desire and is a prominent basis for the constitution of desire.
Men and Masculinities, 2015
Contemporary sociological research indicates rural men face increasing pressure to comply with hegemonic masculine gender norms. Adopting Butler’s poststructural theory of gender performativity, this study presents findings from qualitative interviews with twenty-five self-identified male Goths living in rural Australia, revealing how participants enacted masculinity and how rurality shaped gender performance. Despite participants’ believing their Goth identity transcended geographic location, Goth self-expression of counternormative masculinity was met with societal pressure. Rural Australian communities were presented as strongly upholding normative, traditional gender expectations as most participants experienced adverse responses, namely, homophobic hostility, employment discrimination, bullying, and/or physical assault, which necessitated modification of gender performance for individual safety and well-being. Participants largely attributed negative reactions to rural communit...
Gender, Place & Culture, 2022
Following calls to engage more directly with the materiality of sex in geographies of sexualities, we draw on our overlapping research to explore how sexual desire and social intimacy were entangled in the emergence and consolidation of lesbians’ and queer women’s social spaces from the 1980s onwards in Sydney, Australia. Though largely applied in the context of understanding the formation of gay male communities, the concept of sex-based sociality offers a unique framework for examining the intersections between the practice of sex and the social formation of identities that are critical to placemaking activism. Yet, lesbians and queer women lacked the commercial infrastructure available to gay men that facilitated sex in social spaces, such as bars, bathhouses and nightclubs. Instead, women’s pursuit of sex took place within more mobile, ephemeral geographies but in which the production of social pleasure and sexual wellbeing were equally emphasised. Following sex within and across these mobile sites – and indeed, across our own research trajectories – we reveal how lesbians and queer women were attuned to the possibilities of sex-based sociality in such provisional geographies. Moreover, by tracing these mobilities and attunements over time, we offer a counterpoint to histories of sexual politics that have focussed on gay men’s experiences, and in doing so, provide critical correctives to the tendency to overlook women’s sexual experiences within placemaking activism.
AmLit: American Literatures, 2024
This work is licensed under a Creative Commons Attribution 4.0 International License. This special issue considers queer attachments to rural space in literature, which have often been obscured by privileging the urban in cultural depictions of queer lives. Queer studies scholarship has worked to overcome this urban bias to reveal the diversity of queer lives within rural environments. We make a new contribution to this research by exploring literary manifestations of queer ruralism in terms of narrative form and within the contexts of transmedial and transnational exchange. To illustrate these approaches, we introduce a range of recent works from the 2020s, with deep roots in American literary culture, that have contributed to the dissemination of queer rural texts. They have achieved this, first, by reframing characters' experiences within transnational contexts and, second, by engaging in cultural cross-pollination across diverse media. Here we focus on Genevieve Hudson's novel Boys of Alabama (2020), contemporary queer country music and music videos by Dixon Dallas, Willy Strokem, Tyler Childers, and Silas House, as well as literary precursors to these works in the fiction of JT LeRoy (Laura Albert) and Dorothy Allison. Across the work of these artists, negotiations across borders and media are used to explode the stereotypes and limiting roles associated with queer rural lives and to reinvent genres, such as the Southern Gothic or country music, in ways that centre non-normative sexual identities.
Australian Journal of Politics and History, 51, 1 (2005): 136-7.
2007
ABSTRACT Recent scholarship suggests that the gay/lesbian idyllisation of rural places is an urban construct, constituted through metropolitan sensibilities, communities and imaginaries. We extend this work through examining the construction of Daylesford, Victoria, as a 'gay/lesbian rural idyll'. Daylesford annually hosts ChillOut, Australia's largest rural gay/lesbian festival, which underpins its idyllisation.
Cultural Sustainability in Rural Communities. Rethinking Australian Country Towns, 2017
This chapter explores the generative possibilities of the affective expression 'Hometown'. In Australia the term has an American air that contributes to its availability to mark a generalised cultural sensibility that enables the imagining of rural Australia and rural country towns as sites of both individual and collective nostalgia. What it means to come from a small town increases in intensity as the actual numbers of people born in rural towns continues to decline. While 'hometown' can be used to describe towns and cities of any size when it is used to describe a small rural town it brings an expansive connection to larger and camper associations. For queers actual small rural towns are often sites of danger and mis-recognition but as camp hometowns they become re-useable as infectious sites of shared stories, exaggeration and self-ironising. 'Hometown' becomes a style of spatial homage that integrates differences previously seen as unassimilable to places of origin. 'Hometown' challenges established structures of thought about place and memory through the intimate portrayal of a multidirectional postcoloniality, topographies of sexuality and intense local eruptions across species through spaces reimagined as atmospheres. It also asks questions about queer flocking and moody cows. Linear time is chopped up by intensities arising from new arrangements between animal and human, time and space, and images and text. Through the provocation of these rearrangements the always political and always personal Hometown becomes an affective reimagining of the time and place of an Australian rural community. What follows is the textual performance of the discontinuities of rural queer life in one ‘Hometown’.
Social Inclusion, 2021
Research has historically constructed youths who are involved in sex work as victims of trafficking, exploitation, poverty, and substance abuse. These perceptions often cast the sex worker as deviant and in need of 'care' and 'protection.' Rarely seen are accounts that provide different perspectives and positioning of youth engaged in sex work. This article explores the lived experiences of Jack, a young gay cis-male who identifies as Indigenous Australian. Despite being a highly successful sex worker, his involvement in such a stigmatised occupation means that he must navigate the social and cultural perceptions of 'deviant' and 'dirty' work. This qualitative study explores the ways in which Jack negotiates his work, his communities, and the capitalisation of his sexuality. Drawing on Indigenous Standpoint Theory and wellbeing theory, Jack's choice of sex work is explored through the intersections of sexuality and culture, with the consequences of Jack's social and emotional wellbeing emerging as his narrative unfolds.
Australian Geographer, 2008
Journal of Rural Studies
This paper advances scholarship on ‘lesbian and gay rural idylls’. A growing literature examines how ‘lesbian and gay rural idylls’ are not only produced in opposition to the urban, but are themselves urban constructs. We extend these contentions by exploring the processes of idyllisation suffusing lesbian and gay festival tourism in Daylesford, a town in non-metropolitan Victoria, Australia. We find that Daylesford’s idyllisation by the lesbian and gay tourism industry blurs the urban/rural binary, and instead hybridises rurality and urbanity in the tourism images and practices of ‘cosmopolitan country’ associated with the town. Research findings from Daylesford are analysed to examine how the dynamics of tourism marketing and festival attendance help produce and articulate this hybrid variant of the ‘lesbian and gay rural idyll’. We utilise two sets of mostly qualitative data for this inquiry: travel commentaries in the news media, and a survey conducted in Daylesford at the 2006 ChillOut Festival, Australia’s largest lesbian and gay rural festival.► We advance understanding of idyllic ruralities as social constructions. ► Our case study is the lesbian and gay ChillOut Festival in Daylesford, Australia. ► Festival tourism constructs Daylesford as a ‘lesbian and gay rural idyll’. ► Significantly, Daylesford’s idyllisation hybridises rurality and urbanity. ► We denote this hybrid ‘lesbian and gay rural idyll’ as ‘cosmopolitan country’.
Transactions of the Institute of British Geographers
This paper rethinks the origins of contemporary homonormativity. Through an analysis of archival material from a rural lesbian and gay social movement from the 1970s, it questions the common link between homonormativity and urban neoliberalism. The Gay Rural Aid & Information Network (GRAIN) provided support to lesbians and gay men living in rural Britain and/or who were exploring the possibility of leaving the city for rural life. The network consisted of a heterogeneous mix of lesbian and gay environmentalists and ‘back-to-the-land’ enthusiasts, older lesbians and gay men who had retired to the countryside, and rural-based gay activists. Drawing on archival material relating to GRAIN, this paper traces the diverse economic practices engaged in by rural-based lesbians and gay men in this period. GRAIN members engaged in a complex mix of diverse economic practices and relations, both as a means towards their goal of living more ‘sustainably’ and in order to fit in to the changing post-productivist rural economy. By acknowledging the ambiguous sexual politics of this counter-cultural social movement, the paper questions theorizations of contemporary homonormativity which locate its origins solely in relation to neoliberal socio-economic relations and subjectivities.
Palgrave Macmillan, 2018
From the gold rush in the 1850s to hydraulic fracturing which began in the mid-2000s, Australian economic growth has been heavily dependent on its capacity to dig and extract natural resources for the world market. The Australian mining industry has produced social, environmental and economic contradictions. In this chapter, Maryse Helbert applies a materialist ecofeminist critique as a means of showing how the gender gap in the distribution of risks and benefits of mining industry is due to capitalism patriarchy. She shows how in capitalist accumulation in mining areas impacts upon and intersects with inequalities of class, gender, ethnicity, race and location. The locations I consider in this chapter are the mining communities of the Bowen Basin, the Century mine and Kalgoorlie in Queensland, the mining communities of the Pilbara, the Pembleton communities in the Armstrong region in Western Australia. She proposes that an ecofeminist ethics can help locate alternatives to correct the unequal distribution of the risks and benefits of mining projects between men and women in Australian communities.
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