Tag Archives: lgbt

Working on dead wikis

I work on at least two dead wikis:

It’s quite a labor of love for me, coming back to these wikis to create new categories and articles. At the LGBT Info wiki, this involves the creation of categories that leave out "LGBT" for non-redundancy.

However, this is complicated by the fact that LGBT-relevant articles need to be imported from Wikipedia and recategorized without "LGBT", and by the fact that, other than myself, there are very few other editors or administrators on LGBT Info, and activity is low on there as well. Plus, LGBT Info already has well over 4,000 articles.

Same goes for the Danny Phantom wiki, except that it has around 80 articles.

It’s not a thankless job, though. Besides the indexing by Google of articles both imported and original, it bring greater visibility to more specific and minute details of the overall subject than would be provided by Wikipedia’s own coverage (which regularly dismisses and deletes those details that are "non-notable").

Smaller wikis like those hosted on Wikia, however, need greater activity, in addition to far-better documentation on the import of complicated templates and bot support.

I’m simply working with two which don’t. But I intend to work with them until they can become attractive to new editors again.

Fortuynism: 22nd century political conservatism

Pym Fortuyn was a politician from the Netherlands who was assassinated in 2002 during his first election campaign for the Tweede Kamer (the lower house of Parliament). His political outlook, particularly his anti-Islamic and immigration restriction stance, polarized Dutch politics in the aftermath of his assassination, with a huge shift in the political representation in Parliament. However, compared to other nationalistic politics in other countries, his ideology, known as Fortuynism, posited a rather unique focus on the preservation of political freedoms from restrictions by cultures, religions or governments.
Fortuyn, who was openly gay, was pro-LGBT rights (including same-sex marital recognition), pro-drug, pro-euthanasia, pro-abortion, pro-divorce…he would, in most cases, be a political nightmare for a U.S. social conservative.

He also saw the immigration of Muslims en masse to the Netherlands as a threat to the Netherlands; but rather than for strictly cultural or religious reasons, he saw the Muslims as a political and social threat due to the cultural and religious backgrounds from whence they, who would eventually become an important voting demographic in the country, came. In other words, Islam, as both a culture and a religion, was a political affront to the gains in civil rights which Fortuyn, an openly gay man, had long supported.

To that end, he formed his own party (which dissolved at the national level in January of this year after years of riding on the value of Fortuyn’s name brand in the Dutch media and not offering any new or viable candidates), the Pym Fortuyn List and ran for the Tweede Kamer. He gained notoriety in the press, and condemnation from the left-wing parties in the country, for both his stance on the immigration of Muslims to the country and his confrontational style of rhetoric in the public eye. But just before Election Day, Fortuyn was gunned down by an animal-rights activist who was fearful of Fortuyn’s populist-style “scapegoating” of “vulnerable minorities” in the country; the man who assassinated Fortuyn is currently serving an 18-year sentence, and his earliest parole date is in 2014.

Fortuyn’s ideology, IMO, represents a political trend that may gain a foothold in other Western countries where same-sex marital relations (primarily championed by left-wing parties) is already, or will eventually be legalized. In other words, Fortuynism is an early look into the political neoconservatism of the 22nd century.

I can imagine neoconservatism by that time as retaining a few of the features of current neoconservatism while completely dropping others:

  • still *very* economically liberal
  • socially liberal, but increasingly easy on the multicultural and multireligious sauce (and especially hostile to religious fundamentalist ideology, particularly Islamism, as a political or social force)
  • using the military as a tool for projecting domestic economic and social policy (now much more liberal) to an international audience

Yes, I can see the military used further down the line as a big stick for “humanitarian purposes”.

I can also see gay conservatives (aka “Log Cabin Republicans”) gravitating towards places of prominence within this latter-day neoconservatism, as it will be much more aligned with their views while being less hostile to their sexual orientations and subsequent lifestyles.

Of course, just because gay conservatives (who are not really welcomed by the Republican leadership and are seen with wary eyes by the LGBT left) will eventually become the faces of neoconservatism doesn’t necessarily guarantee an immediately more libertarian, Netherlands-like outlook on drugs, euthanasia, the death penalty and copyright/intellectual property laws, which are likely to be the preserve issues of the left and/or libertarians for a longer while.

In other words, an increasingly LGBT-friendly American neoconservatism does not necessarily equate with the Nettherland’s Fortuynism.

Moving beyond LGBT: looking at future civil rights movements

So of course you’ve probably heard about the California Supreme Court ruling from Thursday that everyone’s going wild about. George Takei, Ellen deGeneres, and multiple others are finally taking the chance to test the murky, barely-tred waters of same-sex marriage in California.

However, even though this latest twist in a long battle to secure same-sex nuptial rights in a state that is already well-stereotyped as a bastion of LGBTdom is far from over, I’d like to take a look at three up-and-coming civil rights movements that will probably make waves later in the 20th century:

The first one should be obvious, considering that alot of people still look upon homosexuality or transgenderism as sexual fetishes that can be shrugged off or successfully repressed from manifestation like a drug addiction rather than as sexual identities that are just as valid as ethnoracial or religious identities that are given far more credence in the political spectrum. The problem is that those who identify with a particular fetish or fetish subculture are not as easily visible or identifiable in public as are those who espouse a religion (hijabs and yarmulkas), an ethnicity or race (don’t want to go there), or an obvious sexual orientation (don’t want to go there either); most fetishes are explored in either closed rooms, convention halls or internet forums and chat rooms.

Autism rights and neurodiversity, on the other hand, is different from other, more mainstream disability rights movements: instead of just accomodation and acceptance, the autism rights movement demands the de-classification of autism and Asperger’s as afflictions or mental disorders in favor of a re-recognition of the autistic spectrum as a merely “different” “natural” re-wiring of the brain’s synapses; it also advocates for the development of a distinct “autistic culture”. This stance has resulted, unfortunately, in the stereotyping of the autistic rights movement as an anti-psychiatry movement, which places it in the same boat as the infamous Church of Scientology.

Finally, the great debate of how us “highly-developed” humans must relate with the lowly animals that reside outside the periphery of human understanding. The talk of interspecies relations is almost unversally censored in order to exclude any serious, non-condemnatory mention of interspecies sexual relations, while any discussion of interspecies communication is laughed at or hosted simply for novelty purposes. But the fact that we homo sapiens only understand the communication of a paltry few other species at pre-school level, I think, keeps us from effectively reaching out to them in full-breadth initiatives that would allow us to incorporate them and their concerns into human society at levels above the classes of simple “pets” and “zoo animals”; as we continue with the building of facilities and technological contraptions to accomodate the continuous population growth that threatens natural, ecological and botanical systems in various parts of the planet, I think that advocacy for the incorporation of other species into our society’s infrastructures at humane, mutually-respectful levels will increase. To accomplish this, the creation of mutual communication enablements between species is priority #1.

Anyway, I think that these three rights movements will come to gain the public attention later on in the 21st century, primarily because they will force a public reappraisal of how we identify ourselves and how we think about and view the world around us, and those who dwell in it.