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The present, the whole present and nothing but the present. USPTO has finished its review of t Amazon already had launched Alexa Voice Services, which developers can use to integrate Alexa into their own devices, like smart speakers, alarm clocks, etc. These are the questions that Ein Weg Paths sensitively investigates. Monika is one of the rare cases where a woman filmmaker remains a filmmaker over a long period.

If much has been written on the fate of these men before and during the war, historians have shown how their persecution did not end with the chance and opportunity of Liberation. A young man on a footbridge, a bus departs, his friend is gone. This is followed by a majestic parade through a shopping centre. This central shot in the film is a fragile balancing act between documentary observation and subtle direction. Deliberately asynchronous sound serves to heighten the sense that events are nothing more than a construction of an apparently familiar reality.

Vibrant colours introduce each individual sequence: A border fence, two men in hiding. Only one of them will reach Sweden. One of the men is played by Abdi Aziis, who himself has fled from Somalia to Sweden in order to escape the oppression and persecution of gay men.

How can life go on? Even her level-headed and reserved cousin from Sweden annoys her. In a sensitive portrayal the two directors gently capture the emotional whirlwind and irritations of a teenager. Ten-year-old Cleo has a head full of questions: How do I know if I prefer boys or girls? Since her older sister began dating another girl, there are new, strange feelings stirring inside Cleo. During a trip to the Norwegian fjords, she broaches the subject with the young couple and is given some helpful advice.

In this animated fairy-tale Filly, a lesbian fairy with nimble fingers, seduces women by day dressed as a boy. But at night something strange happens and soon half the population of Whatsit Village are eagerly queuing up. There is a large and visible transgender women community, also known as Khawja Sera, and Hijra community across South Asia.

See a Problem?

This community in Pakistan favours and facilitates LGBTQI community as an umbrella institution, specially for those who belong to the lower end of the socio-economic hierarchies. The biggest struggles of such communities are focused on rare opportunities to claim their basic civil rights, like right to education, right to healthcare access, right to job market and generally right to co-exist with the cis-gendered and hetero-normative society.

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The Khawaja Sera transgender women community is visible in Pakistan and it used to be tolerated and celebrated according to old traditions and culture. However, influence of western politics and radical islamization is certainly making things more difficult for this community as well. The society and policies in Uganda want to act like LGBTQI people do not exist in their society, they believe this is a foreign behavior probably imported by the white man which is not true because gay people have always excited in Many African communities even before the arrival of the first Europeans.

Due to this denial in our society LGBTQI people struggle to exist, struggle to be heard and seen as normal citizens and many live in fear for their lives since it is a crime to be who they are. LGBTQI people are not given forums to speak out and demand for equal rights and even the media which we would have appealed or educate masses about Sexualities, only prints out negative, false news or outing of people which exposes them to more danger, as result of these outings, Many LGBTQI people fled the country to seek refuges in countries where they hoped they could be safe in some rare cases some were even killed like the case of the late David Kato who was murdered in In Denmark, there is a slightly different situation.

There is still a lot of work to be done with people who live with multiple minority issues. To which extent do you consider your film festival is a part of the fight for queer rights? To be honest, we only provide food for thoughts to raise the issues and it all depends on the audiences who attend our events, how does it affect them.

We claim to be socio-political and then a cultural festival, we choose our films with the right amount of motivation to promote or at least bring forward the topics, which are normally ignored by the mainstream or LGBT film festivals in general. The film festival especially supports the fight of transgender women in Pakistan, can you please tell us more about it?

Please tell us the reasons behind your answer. As explained earlier, the dynamics in Pakistan is different, the transgender women community in Pakistan is large in number and can shelter the rest of the LGBTQI. They are also the ones who face the most discrimination, oppression, injustice and are marginalized in Pakistan. The festival has been started by the transwomen of Pakistan. She was the one who fought for third gender rights which is officially a part of Pakistan gender identity.

Netwars: The Code

So, in short, Neeli was the brainchild and I just followed her dream and used my own expertise to make her dream come true. We have just changed our name to Aks International Minorities Festival, as we think it is easier to explain our position through this title. Yes we are a political festival because we aim to represent, create visibility and empower minorities through films, art and dialogues.

We always consider to have one dialogue event after every film screening or art event in order to give our audience a chance to interact with us, to share their views and, most importantly, to become more aware of the issues of transgender people and QTIPOCs. The reason behind it may be that, in one way or another, all the organisers and participants of this festival. To which extent do you consider your film festival to be a part of the fight for queer Rights? This is a platform I and my colleagues have availed to strictly screen and showcase films and documentaries surrounding Queer lives, Queer struggles in life such as love, family work, transitioning and even movement building.

We also want use QKIFF to inspire and support courageous people living in countries where its criminalized to be queer to tell their own stories in their own images and voices. Our mission is to encourage the professional development of East African queer films and support artists by providing space to show case their work and talents. Our Festival pulls crowds from all walks of life, we not only target the LGBTQI community members but we expand to inviting the general public, family members, allies, religious representatives, police members and everyone to come learn and understand Queer lives and struggles through movies with the hope of changing homophobic mind sets and create an acceptance environment where people do not have to fear what they do not know for ignorance is not an excuse.

Do you consider your film festival to be political? Another specific problem we notice within the LGBTQI community itself is that racism and xenophobia, unfortunately, are not exclusively heterosexual phenomena.

Macedonia is the kind of place where the LGBTQI community faces challenges both in legal and social terms, where discrimination is still prevalent on both levels. Unlike many places in the western world that have already adopted measures to some extent of protecting LGBTQI people and their life and love, Macedonia is considering even a step backward — there has been talk of a constitutional amendment that would prohibit same-sex marriage. This development is supported by large parts of the population, unfortunately, given how prevalent conservative and homobitransphobic views and ideas are in Macedonia.

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  5. The few very courageous activists, who work with the local rainbow community, face discrimination, violence and harassment in their everyday lives. At the end of the day, much like in other countries where homobitransphobia is so prevalent, it boils down to ignorance, education and the attitude of local leaders towards LGBTQI people, and an important first step would be educating local opinion makers on diversity and inclusion.

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    The reason I choose that percentage is because some of our major targets are policy makers, these are people in places of institutions that have the right to effect change, pass laws or policies that are harmful to LGBTQI members or even in places that should be offering protection to LGBTQI persons but instead are doing the reverse.

    While the policy members may not meet us and talk face to face, they will create time in and watch a queer documentary or film even if it may be done in privacy. To which extent do you consider your film festival to be a part of the fight for queer rights? Our festival is a fight for visibility, of minorities under the rainbow, and that definitely is part of the fight for queer rights.

    Please tell us how this Queer film festival worked out in a country where homosexuality is a crime. Do you consider you film festival to be political? The QueerKIFF worked out much better than to our expectation and we are very hopeful for this film festival to grow bigger and better. Our first milestone was being able to organise and practically have the film festival happen as planned. If we had not restricted or screened people who attended the numbers would have surpassed because even during the festival many people kept on contacting us to find out where the event was happening so that they could come but of course it was hard to screen them last minute.

    We at QueerKIFF therefore continue creating awareness and using film advocacy to bring about social and political change we hope we can get more people to support our cause. We hope you can continue supporting us in more years to come. Yes, most certainly so. It is political because it loudly addresses the difficulties of queer Muslim women, HIV positive Orthodox Jewish men, trans people in Istanbul or Uganda, and so on.

    You should not and do not have to stop being one thing to be another. Can you please tell us a little bit about that project? MiGaY was founded by my friends Ewa, who is a scholar and activist; Muhi, who is a lawyer, and myself, in , precisely because the attitude towards intersectionality and migration within the LGBTQI community was something we all had collected different, often negative experiences with.

    Eigentlich kam es bereits im In anderen deutschsprachigen Staaten standen einvernehmliche. Die Reaktionen der offiziellen Politik waren nicht besser, eher noch schlimmer. Insgesamt wurden Homosexuelle im ersten Jahrzehnt der Bundesrepublik praktisch wie Staatsfeinde behandelt.


    Bis dahin wurden jedoch etwa Jahre der Angst Sprung: Die Paragraphen und a wurden erst reformiert, da sie allgemein nicht als auf nationalsozialistischem Gedankengut basierend wahrgenommen wurden. Es besteht freie Platzwahl. Februar Uhrzeit Dieser Umstand wurde von zahlreichen Aktivistengruppen der Homosexuellenszene kritisiert.

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