Community and Communications Manager
The Community and Communications Manager is a full-time position and plays a key role in the content creation, management, and distribution of Kohl and IKP’s publications and events. In addition to conveying their ethos through online communication and outreach strategies, the Community and Communications Manager is responsible of implementing offline strategies to promote our work to the public and anchor it in local movements. As the first point of contact for our audiences, the Community and Communications Manager will develop professional and personal relationships with our funders as well as the communities and movements we are part of, and be responsible of improving the public engagement with our content.
We introduce yaariyan, baithak, and gupshup to theorize queer feminist care in/as research practices. As ethics of care, compassion, and collectivity, these practices enable us to study and share knowledges together. Building on transnational feminist and queer scholarship (Chowdhury and Philipose 2016; Banerjea et al. 2017), we argue that responsible knowledges mean thinking about methods as relational rather than transactional and relationality as activated and not automatic. [...] Pakistan, we contend, is always already a transnational space in which gender and sexuality have been categorized (to deadly consequences) but not contained as words which denote experiences, identities, practices, desires, and histories. It is these words that we reach for in and through our friendship as a condition of possibility of a different kind of knowledge-making.
What does it mean to be a feminist teacher and engage in feminist pedagogical practices? As an anti-racist, anti-capitalist, anti-caste brown woman of colour feminist from the “Global South” teaching in a university in London, I grapple with versions of this question everyday. [...] Using a feminist pedagogical practice, teaching becomes a site not simply for sharing ideas/topics, but for crucially examining the power dynamics and coloniality of knowledge and knowledge production, for investigating the material and colonial hierarchies of the classroom, the university, the city, and global politics, and for realising a project of decolonial and feminist thought, praxis, and liberation through collectively dismantling and re-building our lifeworlds.
In “The Locations of Homophobia,” Rahul Rao (2014, 174-175) invites us to complicate our examination of homophobia by turning our analysis inwardly. Three concrete location(s) of homophobia are identified in this paper: the role of the Lebanese ruling-class elite in the neo-liberalisation (read: depoliticization through economization) of same-sex desire, the alien rhetoric of local LGBT activism, and the “fractal orientalism” (Moussawi 2013) that reproduces Beirut as an LGBT haven. I conceptualize the “reluctant queer” in relation to each in order to challenge mainstream global media’s depictions of Lebanon as exceptionally LGBT-friendly, particularly where LGBT activism is concerned.