This study examines the representation of male and female musicians in world-class symphony orchestras. Personnel of 40 orchestras of three regions, UK, Europe and the USA and distributions of men and women across the four orchestral departments: strings, woodwind, brass and percussion are compared. Significant differences in representation between orchestras of the three regions are reported. Practices adopted by orchestras when appointing musicians to vacant positions are reviewed and numbers of males and females appointed to rank-and-file and Section (...) Principals are compared. Career patterns of male and female musicians are also compared. Increases in numbers of women appointed to orchestral posts in the last three decades are compared with increases in the proportion of women in the general workforce. The data of orchestral membership are then compared with the numbers of young people receiving tuition on orchestral instruments retrieved from a large national database (n = 391,000 students). Implications for the future of male and female representation in orchestral personnel are then considered. (shrink)

Anatomy texts are seen as authoritative sources for knowledge about natural sex differences. The concepts of a natural, biological sex and of a natural difference are, however, increasingly difficult to sustain. A growing number of scholars have pointed to the fact that `sex' as much as `gender' is a historical and social construction. This article examines how the multiple-edition anatomy textbook, Gray's Anatomy, has portrayed the sexed body and male/female differences during the course of its publication, 1858 to the present, (...) focusing on specific parts of the anatomy, namely the sex organs or `organs of generation', the pelvis, the skull and the brain. An analysis of textual descriptions and graphic illustrations reveals that the male body has been the stable norm or standard against which the female body has been compared and implicitly judged as underdeveloped, weak or faulty. Only rarely has the male body been compared with the female body. Reflecting long-standing views about sexual complementarity and natural differences between men and women, some comparisons emphasize the reproductive functioning of females or imply that females are intellectually inferior. It would appear that the discipline of anatomy has remained largely immune from broader public debates about sexual inequality and gender representations. (shrink)

Dans les groupes de parole avec les adolescents, les échanges portent sur les représentations de l’autre sexe. La prise de conscience qui en résulte amène à mesurer l’écart entre ce que l’on perçoit de l’autre, ce qu’on en imagine et la réalité. L’élaboration verbale ouvre sur la rencontre et l’échange, confrontant représentations et réalité. S’appuyant sur l’activité de représentation (P. Aulagnier) et les poèmes des adolescents où inquiétude et peur de l’autre se donnent à entendre comme avatars du désir, l’auteur (...) se demande comment intégrer en soi l’autre et son altérité. Il propose l’hypothèse qu’un des effets de la prise de conscience et de l’élaboration des représentations de l’autre sexe à l’adolescence est de prévenir les violences actualisées au sein du couple et de la famille. De là résulte la responsabilité de s’assumer comme sujet de son désir. (shrink)

Simply counting the numbers of women present in politics is an inadequate basis for theorizing the difference they might make. Drawing on research on British MPs Act), this article shows how insights gained from empirical research can inform and improve our theorizing. It suggests that the relationship between women’s descriptive and substantive representation is better conceived as complicated rather than straightforward.

War is a highly gendered experience which is both informed by and informs constructions of masculinity and femininity. The dominant depiction of masculine heroes and feminine victims simplifies the complex intersections of militarism, nationalism and gendered roles and identities. Focusing on a case study of the Anglo-Irish War or War of Independence (1919–1921), this paper examines how violence against women, especially sexual violence, was written about and reported in ways which framed representations of Irish and British masculinity and Irish femininity. (...) In addition, by analysing a range of varied sources including newspapers, autobiographical accounts and recorded testimonies, this paper attempts to assess the extent to which violence against women formed a key aspect of military practice in the war. In conclusion, I engage with some of the difficulties faced by researchers today in exploring evidence of gendered violence in specific historical, cultural and militarized contexts. (shrink)

Recently, scientific and popular press articles have begun to represent sex as a health-promoting activity. A number of scientific studies have identified possible health benefits of sexual activity, including increased lifespan and decreased risk of certain types of cancers. These scientific findings have been widely reported on in the popular press. This "sex for health" discourse claims that sexual activity leads to quantifiable physical and mental health benefits in areas not directly related to sexuality. Analyzing this discourse provides an opportunity (...) to better understand both broader health promotion discourses and current norms and anxieties about sexuality. In this article, I place this "sex for health" discourse within the context of broader health promotion discourses and within the context of a number of historical and contemporary discourses connecting health and sexuality. I argue that although the "sex for health" discourse may serve to de-stigmatize sexual activity for some, it may also increase pressure on others to be sexually active and may further pathologize sexual "dysfunction." In addition, these representations often serve to further privilege a normative form of sexual behavior - coitus in the context of a monogamous heterosexual partnership - at the expense of non-normative sexual desires, identities, and practices. (shrink)

Sex robots are likely to play an important role in shaping public understandings of sex and of relations between the sexes in the future. This paper contributes to the larger project of understanding how they will do so by examining the ethics of the “rape” of robots. I argue that the design of realistic female robots that could explicitly refuse consent to sex in order to facilitate rape fantasy would be unethical because sex with robots in these circumstances is a (...) representation of the rape of a woman, which may increase the rate of rape, expresses disrespect for women, and demonstrates a significant character defect. Even when the intention is not to facilitate rape, the design of robots that can explicitly refuse consent is problematic due to the likelihood that some users will experiment with raping them. Designing robots that lack the capacity to explicitly refuse consent may be morally problematic depending on which of two accounts of the representational content of sex with realistic humanoid robots is correct. (shrink)

In the tradition of Simone de Beauvoir and Julia Kristeva, Luce Irigaray is one of France's most versatile feminist critics. _Sexes and Genealogies, _a collection of lectures delivered throughout Canada and Europe, introduces her writing to a wider American audience. Irigaray's most famous work, _Speculum of the Other Woman, _prompted her expulsion from the Lacanin Ecole Freudienne because of its searing depiction of Platonic and Freudian representations of women. Now _Sexes and Genealogies _analyzes sexual difference according to what she terms (...) the double dimension of gender and ideology. Irigaray covers major issues in religion, the law, psychoanalysis, and literature, such as: the continued neglect by psychoanalysts of the sexual and gender dimensions of therapy, the urgency of female divinity for contemporary feminist movements, and a reconsideration of women's relation to the market economy. _Sexes and Genealogies _also includes Irigaray's dazzling reading of the _Oresteia, "Body Against Body: In Relation to the Mother," _now acknowleged as a feminist classic. (shrink)

Popular representations of third-world sex workers as sex slaves and vectors of HIV have spawned abolitionist legal reforms that are harmful and ineffective, and public health initiatives that provide only marginal protection of sex workers' rights. In this book, Prabha Kotiswaran asks how we might understand sex workers' demands that they be treated as workers. She contemplates questions of redistribution through law within the sex industry by examining the political economies and legal ethnographies of two archetypical urban sex markets in (...) India.Kotiswaran conducted in-depth fieldwork among sex workers in Sonagachi, Kolkata's largest red-light area, and Tirupati, a temple town in southern India. Providing new insights into the lives of these women--many of whom are demanding the respect and legal protection that other workers get--Kotiswaran builds a persuasive theoretical case for recognizing these women's sexual labor. Moving beyond standard feminist discourse on prostitution, she draws on a critical genealogy of materialist feminism for its sophisticated vocabulary of female reproductive and sexual labor, and uses a legal realist approach to show why criminalization cannot succeed amid the informal social networks and economic structures of sex markets. Based on this, Kotiswaran assesses the law's redistributive potential by analyzing the possible economic consequences of partial decriminalization, complete decriminalization, and legalization. She concludes with a theory of sex work from a postcolonial materialist feminist perspective. (shrink)

Several hundred thousand intellectually talented 12-to 13-year-olds have been tested nationwide over the past 16 years with the mathematics and verbal sections of the Scholastic Aptitude Test (SAT). Although no sex differences in verbal ability have been found, there have been consistent sex differences favoring males in mathematical reasoning ability, as measured by the mathematics section of the SAT (SAT-M). These differences are most pronounced at the highest levels of mathematical reasoning, they are stable over time, and they are observed (...) in other countries as well. The sex difference in mathematical reasoning ability can predict subsequent sex differences in achievement in mathematics and science and is therefore of practical importance. To date a primarily environmental explanation for the difference in ability has not received support from the numerous studies conducted over many years by the staff of Study of Mathematically Precocious Youth (SMPY) and others. We have studied some of the classical environmental hypotheses: attitudes toward mathematics, perceived usefulness of mathematics, confidence, expectations/ encouragement from parents and others, sex-typing, and differential course-taking. In addition, several physiological correlates of extremely high mathematical reasoning ability have been identified (left-handedness, allergies, myopia, and perhaps bilateral representation of cognitive functions and prenatal hormonal exposure). It is therefore proposed that the sex difference in SAT-M scores among intellectually talented students, which may be related to greater male variability, results from both environmental and biological factors. (shrink)

This article considers 3 claims that cognitive sex differ- ences account for the differential representation of men and women in high-level careers in mathematics and sci- ence: (a) males are more focused on objects from the beginning of life and therefore are predisposed to better learning about mechanical systems; (b) males have a pro- file of spatial and numerical abilities producing greater aptitude for mathematics; and (c) males are more variable in their cognitive abilities and therefore predominate at the (...) upper reaches of mathematical talent. Research on cogni- tive development in human infants, preschool children, and students at all levels fails to support these claims. Instead, it provides evidence that mathematical and scientific rea- soning develop from a set of biologically based cognitive capacities that males and females share. These capacities lead men and women to develop equal talent for mathe- matics and science. (shrink)

In this essay, I attempt to consider a difficult issue: the triangular relationship between the subject, the object and the visual representations of masculinity in the context of male homosexual desire. I outline contemporary circumstances of society’s interaction with popular culture in which gay men form two images of an idealized masculine body: a concept of their own body and a concept of the body they feel sexually attracted to. My concern is to theorize these two kinds of desire and (...) position them in the chaotic landscape of contesting masculinities that increasingly often besiege men via visual media. I differentiate between “straight” and “gay” masculinities as historically they have been represented and negotiated independently. What I want to reflect on is in what ways these masculinities can impact on gay men’s desires—to be a man, and to have a man. Approaching this task produces a rather puzzling picture as interpreting contemporary visual culture poses more questions than it gives answers. I argue that some of these questions are worth pursuing as an empirical inquiry. My objective is to provide a theoretical background such work could be based on. I locate elements of this theory that I find problematic or out-of-date and mention certain aspects of the problem that I believe could be addressed further. (shrink)

While family forms are ever more diverse, there are few critical analyses of the ways in which LGBTQ families have been represented in fiction. This article explores recent Italian novels by Cristiana Alicata, Melania Mazzucco and Chiara Francini that depict lesbian and gay parents and their children. In all these novels at least one gay or lesbian parent dies. Drawing on Judith Butler’s work on mourning and melancholia, I problematize the persistent spectre of grief and loss attached to gay and (...) lesbian parenting. However, reflections by Heather Love also prompt me to explore what Love calls a “politics of damage”, or an attempt to see past the looming threat of inevitable homosexual doom towards the queer, subversive elements of these narratives, which question normative conceptions of the family and open up space to reflect on ‘alternative’ parental models. (shrink)

In this essay, I attempt to consider a difficult issue: the triangular relationship between the subject, the object and the visual representations of masculinity in the context of male homosexual desire. I outline contemporary circumstances of society’s interaction with popular culture in which gay men form two images of an idealized masculine body: a concept of their own body and a concept of the body they feel sexually attracted to. My concern is to theorize these two kinds of desire and (...) position them in the chaotic landscape of contesting masculinities that increasingly often besiege men via visual media. I differentiate between “straight” and “gay” masculinities as historically they have been represented and negotiated independently. What I want to reflect on is in what ways these masculinities can impact on gay men’s desires—to be a man, and to have a man. Approaching this task produces a rather puzzling picture as interpreting contemporary visual culture poses more questions than it gives answers. I argue that some of these questions are worth pursuing as an empirical inquiry. My objective is to provide a theoretical background such work could be based on. I locate elements of this theory that I find problematic or out-of-date and mention certain aspects of the problem that I believe could be addressed further. (shrink)

Sex is the greatest magic force of nature. Its actions prefigure the mystery of the One. Plato and Orwell are two cases in which ideology distorts the sense of sexuality. Two thinkers of the XXth cen- tury, Julius Evola and Michel Foucault, represent two different perspectives for a philosophy of sexuality – a metaphysics and a history of con- science, but the ideology must be sought where we see too much freedom or no freedom at all. And for that, we (...) have two moments: Woodstock (1969) and Communism. (shrink)

In the tradition of Simone de Beauvoir and Julia Kristeva, Luce Irigaray is one of France's most versatile feminist critics. _Sexes and Genealogies, _a collection of lectures delivered throughout Canada and Europe, introduces her writing to a wider American audience. Irigaray's most famous work, _Speculum of the Other Woman, _prompted her expulsion from the Lacanin Ecole Freudienne because of its searing depiction of Platonic and Freudian representations of women. Now _Sexes and Genealogies _analyzes sexual difference according to what she terms (...) the double dimension of gender and ideology. Irigaray covers major issues in religion, the law, psychoanalysis, and literature, such as: the continued neglect by psychoanalysts of the sexual and gender dimensions of therapy, the urgency of female divinity for contemporary feminist movements, and a reconsideration of women's relation to the market economy. _Sexes and Genealogies _also includes Irigaray's dazzling reading of the _Oresteia, "Body Against Body: In Relation to the Mother," _now acknowleged as a feminist classic. (shrink)

Focusing on three historical examples of a different understanding of Christian identity, the paper seeks to address the role of contemporary concepts of sex and gender in the creation of Christian identity. In the first case study, focused on the literary representations of the Christian martyrdom from the second and third centuries, special emphasis is placed on the demand for the?manly? or?masculine? way of witnessing faith. The second historical example relates to the creation of a wider ascetic movement in the (...) fourth-century Asia Minor, and its specific focus is on Macrina the Younger. In her Vita, Gregory of Nyssa distinguishes between Macrina?s gender identity based on her virginity on the one hand, and her social role as a widow, and?mother? and?father? of her monastic community on the other. Finally, the focus is shifted towards Dionysius the Areopagite and Maximus the Confessor, whose teachings about ecstasy, as a way to transcend oneself in the movement towards the loved one, provide the basis for establishing a theology of marriage and creating a Christian identity based not on sexual or gender roles, but on the uniqueness of human nature. (shrink)

본고의 목표는 섹스로봇 도입을 반대하는 입장을 방어하는 것이다. 이를 위해 필자는 섹스로봇 도입에 반대하는 기존 논의들의 뼈대를 이루는 상징-결과 논변을 재검토하고 이를 옹호한다. 필자는 상징-결과 논변의 개요를 소개하는 것으로 이 작업을 시작한다. 본 논변은 (a) 섹스로봇은 윤리적으로 문제가 있는 성적 규범을 상징적으로 재현하며, (b) 이 점은 섹스로봇의 사용이 부정적인 결과를 낳을 것임을 가리키기에, (c) 섹스로봇에 대해 어떠한 조치가 취해져야 한다는 결론으로 정리된다(II장). 이어서 필자는 (b)에 대한 기존 공격들, 곧 섹스로봇의 부정적 상징성은 우연적이며 이러한 부정적 상징성은 변형 가능하다는 주장들을 논박한다(III장). 다음으로 (...) 필자는 (c)에 대한 기존 비판들, 즉 (a)로부터 (b)가 도출된다는 점이 정당화되지 않았으며 섹스로봇 사용에 반대하는 논자들이 이 로봇의 유익을 충분히 고려하지 않았다는 주장들을 재반박한다. (shrink)

ABSTRACT This corpus-assisted critical discourse study examines news reports published by China’s official English-language media from 2000 to 2018, with the goal of understanding how they represent LGBTQ+ issues within the China’s socio-political context. Analysis reveals that the discussion of LGBTQ+-related topics has been consistently discouraged in China’s official English-language media, and the few news reports which have appeared in these media sources have focused on preventing the spread of HIV/aids through homosexual behaviors, on promoting LGBTQ+ rights, and on advocating (...) for the liberalization of sex education in China. The range of these focuses indicates that, despite widely-held negative stereotypes regarding homosexual behaviors and their relation to the spread of HIV/aids, the official English-language media of China have endeavored to project a positive image of the Chinese central government’s efforts to construct a society that is open, inclusive, and tolerant of LGBTQ+ individuals. This study also discusses positive changes in the social well-being of LGBTQ+ persons in China as evidenced first by the more liberal attitudes that gradually have resulted from the efforts of Chinese netizens to influence LGBTQ+-related governmental policies and second, by the more positive representations of LGBTQ+ issues being communicated to global audiences through the China’s official English-language media. (shrink)

When We Collide is a landmark reassessment of the significance of sex in contemporary Jewish ethics. Rebecca Epstein-Levi offers a fresh and vital exploration of sexual ethics and virtue ethics in conversation with rabbinic texts and feminist and queer theory. Epstein-Levi explores how sex is not a special or particular form of social interaction but one that is entangled with all other forms of social interaction. The activities of sex-doing it, talking about it, thinking about it, regulating it-are sites of (...) ongoing moral formation on individual, interpersonal, and communal levels. When We Collide explores the development of Jewish sexual ethics, and represents an opportunity to move beyond the usual heteronormative accounts that are presented as though they were neutral representations of what "Judaism teaches about sex.". (shrink)

Sexuality and sexual desire remain tantalizing conundrums for the universalizing intellect, desirous of comprehending the human condition even in its most unconditional manifestations. The representation of sexuality in the history of art is of course ubiquitous. But our equivocal familiarity with this subject matter, whether through attraction or repulsion, too often goes unacknowledged as an opportunity for reflecting upon the bounds of our subjectivity with unusually rigorous candor. This speculative failure is nowhere more conspicuous then in our attempts to (...) make aesthetic judgments with respect to representations of sexuality while ignoring our intuitional complicity in the perceptual grounds adduced by such.. (shrink)

: This paper responds to the sense of "crisis" or "trouble" that dominates contemporary feminist debate about the categories of sex and gender. It argues that this perception of crisis has emerged from a fundamental confusion of theoretical and political issues concerning the implications of the sex/gender debate for political representation and agency. It explores the sense in which this confusion is manifest in a debate between Seyla Benhabib and Judith Butler.

ABSTRACT This corpus-assisted critical discourse study examines news reports published by China’s official English-language media from 2000 to 2018, with the goal of understanding how they represent LGBTQ+ issues within the China’s socio-political context. Analysis reveals that the discussion of LGBTQ+-related topics has been consistently discouraged in China’s official English-language media, and the few news reports which have appeared in these media sources have focused on preventing the spread of HIV/aids through homosexual behaviors, on promoting LGBTQ+ rights, and on advocating (...) for the liberalization of sex education in China. The range of these focuses indicates that, despite widely-held negative stereotypes regarding homosexual behaviors and their relation to the spread of HIV/aids, the official English-language media of China have endeavored to project a positive image of the Chinese central government’s efforts to construct a society that is open, inclusive, and tolerant of LGBTQ+ individuals. This study also discusses positive changes in the social well-being of LGBTQ+ persons in China as evidenced first by the more liberal attitudes that gradually have resulted from the efforts of Chinese netizens to influence LGBTQ+-related governmental policies and second, by the more positive representations of LGBTQ+ issues being communicated to global audiences through the China’s official English-language media. (shrink)

This paper responds to the sense of “crisis” or “trouble” that dominates contemporary feminist debate about the categories of sex and gender. It argues that this perception of crisis has emerged from a fundamental confusion of theoretical and political issues concerning the implications of the sex/gender debate for political representation and agency. It explores the sense in which this confusion is manifest in a debate between Seyla Benhabib and Judith Butler.

This paper offers a reading of Todd Solondz Happiness (1998) in relation to Lacan’s notion of sexual difference. It argues that both the film and theorist present a ‘logic’ of sexuality and sexual difference which seems to owe much to Hegel’s master-slave dialectic but that in the end owes more to Kojève’s (mis)reading than to Hegel himself. It outlines the usefulness of an expanded notion of the dialectic to understand sexual difference through the inclusion of the Hegelian figures of the (...) stoic, the sceptic and the unhappy consciousness. It also suggest that the priority of identity and non-identity to dialectic logic has been obscured by this focus on the master-slave relationship and that an analysis of the role of the autoerotic develops modes of sexual similarity and difference that cuts across heteronormative gender lines. The anxiety both Lacan and the film seem to suffer with regard to autoerotic is then used to critique their sexual conservatism and their prescriptive rather than descriptive representation of sexual relationships. (shrink)

La distinction des sexes dans l’au-delà médiéval. On s’efforce ici de préciser dans quelle mesure la dualité des sexes, assumée positivement par l’anthropologie augustinienne, trouve une expression spatialisée dans les représentations de l’au-delà, ce monde entièrement ordonné par la justice divine : la distinction des sexes s’exprime-t-elle par une distinction de lieux? Aux XI-XIIIe siècles, la distinction des sexes n’a guère de place que dans la coupable promiscuité de l’enfer, tandis que le paradis propose une image idéale de la fraternité (...) spirituelle des baptisés, qui efface les distinctions de statuts et de sexes. Puis, l’ancienne hiérarchie patristique et liturgique des choeurs des élus se fraie un chemin dans l’image et sert d’appui à une amplification de la place spécifique des femmes dans les lieux paradisiaques. Enfin, dans la représentation ordonnée et hiérarchisée de la cour céleste, image dominante du paradis aux XIVe et XVe siècles, la dualité des sexes est désormais assumée positivement et mise en évidence visuellement comme l’un des aspects inhérents à l’humanité réconciliée. (shrink)

Although more women continue to enter the medical profession, disparities between the sexes in academic medicine persist. This “gender gap” has implications for academic advancement. In 2006, Jagsi and colleagues reported that, although the proportion of women among first and last authors in the United States had significantly increased since 1970, women still represented a minority of the authors of original research and guest editorials in six prominent medical journals.1 In a related 2008 study, Jagsi and colleagues found a substantial (...) increase in women’s representation on editorial boards and as editors-in-chief of several prominent journals.2 We collected more recent data about the gender distribution of authors, members of editorial boards, and peer reviewers for prominent medical journals. Using data from 2010-2011, we determined the proportion of women who were authors of original research or guest editorials, members of editorial boards, or reviewers at six major general medical journals: the Annals of Internal Medicine (Ann Intern Med), the British Medical Journal (BMJ), JAMA, JAMA Internal Medicine, the Lancet, and the New England Journal of Medicine (NEJM). (shrink)

This article concerns the implementation of a non-anthropological, truly universal paradigm equal for all humans in place of sexual difference (which is not All-sexual), and not determined by it. Everything in human life relates to sexual difference, even Man-in-person as distinct from the subject. The theme of liberation is too restricted and narrow if we do not shift our focus back to the anthropological ? and as such, philosophical ? paradigm, the All-sexual; the All-masculine. Instead of projecting sexual difference onto (...) the human paradigm, we propose, first of all, a pre-sexual ?difference? or duality encompassing all humans, and enabling a certain usage or pragmatic of sexual representations. The utopian paradigm thus allows thinking a transformation of sexual difference. (shrink)

Contrairement à Auguste Compte qui voyait dans la famille organisé autour d’un couple hétérosexuel procréateur non seulement la véritable base de la société, mais aussi, par déduction, la justification des différences naturelles des sexes jusqu’à la subordination de la femme à l’homme, Durkheim s’emploie à démontrer que les différences observables entre les deux sexes ne sont en aucun cas naturelles, mais bien le produit de la division sexuée du travail, ce qui revient à rompre radicalement avec les représentations dominantes à (...) son époque. Par ailleurs, la famille conjugale n’est pas, selon lui, la modèle vers lequel tendrait notre nature, mais bien une institution sociale, autrement dit une construction, dont la cohérence normative résulte avant tout de la division du travail. Marcel Mauss poursuivra le travail de distanciation de son oncle en franchissant une autre étape. Les progrès fulgurants de l’ethnographie au début du XXe siècle permirent en effet à ce dernier de démontrer que plus on s’éloigne du modèle des sociétés modernes, plus la division par sexes est forte. Loin d’être le produit d’une conception naturelle des différences, les rapports entre les sexes dans les sociétés polysegmentaires relèvent en réalité de la règle et par conséquent d’une division "par sexes". Ce n’est pas à la perfection de la nature humaine et à la civilisation que l’on doit la distinction des qualités masculines et féminines puisque la division par sexes était déjà réglementée dans les sociétés dites "primitives". (shrink)

Emmanuel Beaubatie vient poser la question brûlante de la sociologie des parcours transgenres en adoptant une perspective originale : son ouvrage articule genre et classe sociale de manière à penser ce que représente le fait de « devenir » un homme (une ascension sociale) ou une femme (une déchéance sociale). Un des apports de l’ouvrage est de s’appuyer sur le féminisme matérialiste de Christine Delphy (L’ennemi principal, 1999) et l’irréductible inégalité des rapports de sexe pour analyser e...

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 3-22 [Access article in PDF] Love, Lust, and Sex: A Christian Perspective John Berthrong Boston University School of Theology Prologue When I was assigned the topic of love and sex (and I decided to add lust/desire as the link between the two), I immediately consulted with a number of my colleagues at the Boston University School of Theology.1 The response of my colleagues was uniform. (...) Representing different theological disciplines and denominational backgrounds, they noted that the answer as to the Christian perspective on sex was simple: don't; but if you do, be sure not to enjoy it. If this seems a vast and hasty overgeneralization, please consult Mark Jordan's new book (2002) on Christian sexual ethics to see that this confident and consistent rejection of sex and pleasure has been the dominant and main position for the entire history of the cumulative Christian tradition.2 As Clifford Bishop has noted, the West has held "a wounded body" in ambiguous embrace as chronicled by the history of its written discourse and artistic representation of sex.3 Once my colleagues had delivered this ironic teaching, they did go on to give me good advice as to how to grapple with the topic, as well as to wish me well in the attempt.I then decided to take solace in Daoism, often a good idea for a despondent Christian with strong Confucian tendencies, but came across this quote from Livia Kohn's new study of the tradition: "Anyone who commits debauchery and indulges in sex will suffer from insanity. Having passed through this, he will be born among the sows and boars."4 So much for differences between Daoism and Christianity—though I should point out that Kohn blames Buddhist influence for such a retrograde teaching. One wonders what will happen to women who act in a similar fashion. However, I was cheered in my search when I read the great Tiantai master Zhiyi's account of the matter: "It is like fighting bandits. Bandits are the root of glory; it is because a general is able to destroy bandits that he attains fame and reward. Infinite lust is a seed of the Tathagata in just the same way. It makes the bodhisattvas come up with an infinite number of Dharma-ages in response."5According to Mark Heim, Dante had a slightly more charitable view: "Lust is a type of shared sin; at its best, and so long as it remains a sin of incontinence only, there is mutuality in it and exchange."6 At least Dante thought we were in it together. [End Page 3] Moving on to a history of early modern Christian views of sex, which makes sense because this is probably the set of views that informs the modern period as well, I discovered why mainstream Christians were so concerned about the proper teaching of sexual ethics when I read the following: "... as the Ranters in seventeenth-century England proclaim, 'What act soever is done by thee in light and love, is light and lovely, thought it be called adultery....No matter what Scripture, saints, or churches say, if that within thee do not condemn thee, thou shalt not be condemned.'"7If Daoists, Buddhists, and early modern Christians all agree and then disagree, then this is serious business indeed.Then I started to read about the contemporary history of sex, which I discovered was born, with a vengeance, about the same time as the new theology of dialogue, circa 1970. Even the scholarly, and hence most serious in tone, literature on sex is vast.8 I commend it to anyone who is not convinced that we have lived through and probably are still experiencing a new paradigm shift in the Christian worldview. My thesis is that the worldview transformation is the imaginative articulation of the shifting social grounds that have cried out for a new ethics of sex.9 But perhaps things are not so simple. Does the sexual revolution of the 1960s and 1970s demand a new worldview or did... (shrink)

Medical anatomy is one of the key sites of the scientific production, reproduction and maintenance of sex and gender. Our Human Anatomies Project explores the construction, reconstruction and maintenance of difference in genital anatomies, focusing especially on the clitoris. This article focuses on representations of human genitalia in the form of cyberanatomies - video, CD-ROM and internetbased renderings of human bodies. In cyberspace as elsewhere, the biomedical expert remains the proper and dominant mediator between humans and their own bodies, despite (...) the democratization of knowledges supposedly possible through the Internet. Special attention is given to the specific sites of production and distribution of these different cyberanatomies. Through our review of the globalization of cyberanatomies, we have come to witness the very sedimentation of sex/gender/sexuality in new arenas of representations of human bodies. Western biomedical imperialism and globalization of a standardized (American) body are taken up as core theoretical concerns. (shrink)

Andrea Mansker révise ici la célèbre analyse de Robert Nye : le duel – institution résolument masculine s’il en est – a été la représentation ultime de l’honneur masculin bourgeois. Cet honneur, foncièrement hétérosexuel, était, selon Nye, incarné (embodied) dans le bourgeois, déjà construit selon un modèle biomédical des sexes ; l’honneur féminin bourgeois, également embodied et foncièrement hétérosexuel en opposition à l’honneur masculin, s’est constitué par « la chasteté et le mariage légi...

Sex hormones today are seen as central to the production of biological sexual difference. This article examines the development of this scientific `fact', and asks how hormones came to be in this position. The article does not involve original historical research, however. Instead it uses existing histories of hormonal sexual difference to develop a theoretical argument about body histories. How can the history of scientific views of bodies be written and understood? What can these histories tell us about the relation (...) between scientific representations of bodies and the materiality of bodies? Combining and critiquing arguments from feminist histories of science, Bruno Latour's actor network theory, Michel Serres's theory of folded time, and Donna Haraway's notion of situated knowledges, this article argues for the centrality of embodiment and location to useful body histories. (shrink)

This chapter contains sections titled: 1 2 3 4 5 6 7 Notes References Further Reading.

British art historian Charles Harrison presumes the existence of a patriarchal world with power in the hands of men who dominate the representation of women and femininity. He applauds the ground-breaking work of feminist theorists who have questioned this imbalance of power since the 1970s. He stops short, however, of accepting their claims that all women have been represented by male artists as images of “utter passivity” (p. 4), routinely reduced by the male gaze to the status of exploited (...) sexual objects, or that women’s subjectivity is eroded by the visual treatment they receive at the hands of male artists such as Manet and Picasso. He wants to show that what is depicted in the picture plane by the (typically male) artist and enjoyed by the (typically male) spectator is more nuanced than just a simple privileged understanding between two men. He adds a third (and possibly fourth or more) party to the mix when he significantly redefines and expands our concept of the gaze: “A gaze may also be conceived of as a function of a painting’s represented content” (p. 9). In other words, a gaze may be “addressed outward by a represented figure,” and regardless of who and where, “the assumption conveyed by the term [‘gaze’] is that some differential and usually asymmetrical relation will be at stake in any exchange between one who directs the gaze and another at whom it is directed. In fact, it is just this difference—in age, in sex, in class, in interest, in power —that the operation of the gaze tends to mark” (p. 9). Referring to a woman depicted within the picture plane, he asks us to consider, “What does it feel like to look like this?” (p. 21) in order to entertain our many emotional responses and interpretations. When he adds, “What does it feel like to whom?” the sexual difference of the spectator also clearly comes into play. (shrink)

This study investigated the interconnected relationship between playful metaphors and sex jokes at the linguistic, conceptual, and discourse levels. Two ontological conceptual metaphors and two specific-level metaphors emerged. They demonstrated that variations in the form of empty metaphors and the creative invention of metaphors are still fundamentally iconic. The conceptual representation of sex acts is closely related to the cultural and ethnic specificity embedded in folk knowledge, such as food culture, the broader context of the physical environment and historical (...) traditions, and the conception of family relationships. Metaphors in sex stories showed that the shared values of Hakka people have pragmatic and socio-cultural implications. Seen as an in-between other by their blood family and their in-laws’ family, Hakka women are under dual strict cultural disciplines for their expected behaviors as women and for their expected roles as daughters-in-law. Metaphors in sex jokes serve as covert and humorous carriers to get around the uneasiness of socially tabooed and embarrassing topics regarding Hakka women and at the same time maintain relational and social harmony. (shrink)

Selon la façon dont on l’envisage et l’origine du regard qui se pose sur elle, l’autorité ne paraît pas représenter la même chose. Pour certains elle est l’expression d’un principe abstrait, atemporel, relatif au jeu des places qu’organisent les rapports sociaux, en l’occurrence les places spécifiques qu’occupent les parents par rapport à l’enfant. Pourtant, pour d’autres approches, notamment les approches psychanalytiques, l’autorité n’est pas un principe neutre, elle a un sexe, de préférence masculin. Que peut-on dire d’une telle affirmation à (...) notre époque de reconfiguration des relations non seulement entre les sexes mais aussi entre les générations, et plus globalement de l’ensemble des relations privées, si ce n’est des rapports entre le public et le privé? Je m’essaie ici à une analyse sociologique, alimentée de références psychologiques et historiques, de la signification de cette question et des réponses qu’il est possible de lui apporter. (shrink)

Selon la façon dont on l’envisage et l’origine du regard qui se pose sur elle, l’autorité ne paraît pas représenter la même chose. Pour certains elle est l’expression d’un principe abstrait, atemporel, relatif au jeu des places qu’organisent les rapports sociaux, en l’occurrence les places spécifiques qu’occupent les parents par rapport à l’enfant. Pourtant, pour d’autres approches, notamment les approches psychanalytiques, l’autorité n’est pas un principe neutre, elle a un sexe, de préférence masculin. Que peut-on dire d’une telle affirmation à (...) notre époque de reconfiguration des relations non seulement entre les sexes mais aussi entre les générations, et plus globalement de l’ensemble des relations privées, si ce n’est des rapports entre le public et le privé? Je m’essaie ici à une analyse sociologique, alimentée de références psychologiques et historiques, de la signification de cette question et des réponses qu’il est possible de lui apporter. (shrink)

Delving deeper into LEGO's products and marketing provides an important perspective on the development of the Research Institute set and LEGO's attempt to engage women in science. LEGO's own research shows that boys tend to build in a more linear fashion by replicating what is inside the box whereas girls prefer a more personal approach, to create their own story and to imagine themselves living inside the things they build. Sociologists have looked at every stage of children's development, and found (...) that parents treat babies differently as soon as the sex of the child is known. Language‐focused skills such as reading and writing are gendered feminine and thought of as girls' subjects, whereas science and physical education are considered masculine and treated as boys' subjects. Encouraging women to take up science and science‐related careers might not just be morally good, or good for women, but also important for the progress of science itself. (shrink)

In this article, which is based on twenty four months of combined online and off-line ethnographic research, I show the way that some Iranian diasporic bloggers use their weblogs as entrepreneurship resources during the ‘war on terror’. Through a discourse analysis of a documentary film about Weblogistan and interviews with diasporic Iranian bloggers in Toronto, I argue that Weblogistan is implicated in discourses of militarism and neoliberalism that interpellate the representable Iranian blogger as a gendered neoliberal homo oeconomicus. The production (...) of knowledge about Iran in transnational encounters between the media, think tanks, policy institutions and the Iranian diasporic self-entrepreneurs, relies on gendered civilizational discourses that are inherently tied to the ‘war on terror’. Following feminist scholars who have theorized militarism and gender, I argue that dominant representations of Weblogistan produce different gendered subject positions for Iranian bloggers. Although the masculine blogger soldier takes freedom to Iran through his active participation in proper politics (enabled by his freedom of speech in North America and Europe), the woman blogger finds freedom of expression in writing about sex and telling the truth of her sex in a confessional mode. It is in this war of representation that women bloggers negotiate their subjectivity while shuttling in and out of local and global politics, as subjects of politics (markers of freedom and oppression) and political abjects (not worthy of political participation). (shrink)

Recent events around the world point to the dire need to counter harmful unconscious bias. Reams of evidence now exists that literal pre-judgement in regards to race, sex, ethnicity, age and religion among other categories strongly affects our behaviour in ways that when we consciously contemplate it, we would condemn. Using Community of Inquiry methods in developing critical reasoning and empathy offer some possible remedies but also hold pitfalls. The dilemma concerns the fact that if harmful unconscious connotative representations are (...) unconscious, then it’s terribly hard to spot and correct them. We need a better way of exploring our own poorly-arrived at beliefs: we need other people. Mikhail Bakhtin’s notion of dialogic understanding allows meaning to be created through the process of discussion. It gets particularly interesting when this idea combines with the notion of a “floating signifier.” This suggests that a discussion could then also alter the connotative value of words, signs and concepts through making what had been hidden overt. This paper explores the ways that the dilemma of damaging discourse could be altered and strategies for interrupting this, including the format of a Community of Inquiry. The promise offered by a Community of Inquiry is that connotative meanings can be made explicit. It also points to the challenge: unveiling hidden bias only becomes possible in a setting of great diversity. In the end, while a Community of Inquiry may not be able to solve the problem of unconscious bias, it may help combat the consequences. (shrink)

Recent events around the world point to the dire need to counter harmful unconscious bias. Reams of evidence now exists that literal pre-judgement in regards to race, sex, ethnicity, age and religion among other categories strongly affects our behaviour in ways that when we consciously contemplate it, we would condemn. Using Community of Inquiry methods in developing critical reasoning and empathy offer some possible remedies but also hold pitfalls. The dilemma concerns the fact that if harmful unconscious connotative representations are (...) unconscious, then it’s terribly hard to spot and correct them. We need a better way of exploring our own poorly-arrived at beliefs: we need other people. Mikhail Bakhtin’s notion of dialogic understanding allows meaning to be created through the process of discussion. It gets particularly interesting when this idea combines with the notion of a “floating signifier.” This suggests that a discussion could then also alter the connotative value of words, signs and concepts through making what had been hidden overt. This paper explores the ways that the dilemma of damaging discourse could be altered and strategies for interrupting this, including the format of a Community of Inquiry. The promise offered by a Community of Inquiry is that connotative meanings can be made explicit. It also points to the challenge: unveiling hidden bias only becomes possible in a setting of great diversity. In the end, while a Community of Inquiry may not be able to solve the problem of unconscious bias, it may help combat the consequences. (shrink)

Recently, scholars and activists have turned their attention toward improving the measurement of sex and gender in survey research. The focus of this effort has been on including answer options beyond “male” and “female” to questions about the respondent’s gender. This is an important step toward both reflecting the diversity of gendered lives and better aligning survey measurement practice with contemporary gender theory. However, our systematic examination of questionnaires, manuals, and other technical materials from four of the largest and longest-running (...) surveys in the United States indicates that there are a number of other issues with how gender is conceptualized and measured in social surveys that also deserve attention, including essentialist practices that treat sex and gender as synonymous, easily determined by others, obvious, and unchanging over the life course. We find that these understandings extend well beyond direct questions about the respondent’s gender, permeating the surveys. A hyper-gendered world of “males” and “females,” “brothers” and “sisters,” and “husbands” and “wives” shapes what we can see in survey data. If not altered, surveys will continue to reproduce statistical representations that erase important dimensions of variation and likely limit understanding of the processes that perpetuate social inequality. (shrink)

It has become commonplace within feminist theory to claim that women’s lives are constructed by multiple, intersecting systems of oppression. In this thesis, I challenge the consensus that oppression is aptly captured by the theoretical model of “intersectionality.” While intersectionality originates in Black feminist thought as a purposive intervention into US antidiscrimination law, it has been detached from that context and harnessed to different representational aims. For instance, it is often asserted that intersectionality enables a representational politics that overcomes legacies (...) of exclusion within hegemonic Anglo-American feminism. I argue that intersectionality reinscribes the political exclusion of racialized women as a feature of their embodied identities. That is, it locates the failure of political representation in the “complex” identities of “intersectional” subjects, who are constructed as unrepresentable in terms of “race” or “gender” alone. Further, I argue that intersectionality fails to supplant race- and class-privileged women as the normative subjects of feminist theory and politics. In Chapter One, I demonstrate that intersectionality illicitly imports unitary concepts of “race,” “gender,” and “class.” In Chapter Two, I argue that intersectionality lacks a theory of hierarchy: it is a “flat geography” which cannot capture vertical and horizontal lines of power. In Chapter Three, I explore the role of analogical reasoning in rendering racialized women invisible both as gendered and as racialized subjects in twentieth-century social movements. To concretize this argument, I turn to Simone de Beauvoir’s use of race-sex analogies to describe (white, bourgeois) “women’s” situation in The Second Sex. In Chapter Four, I advance a programmatic unified account of oppression. I suggest that the possibility of a unified theory (as opposed to an intersectional one) is intimated in the concrete articulation of race, class, and gender. My point of departure is a phenomenology of capitalism, which reveals that these are all fundamentally modes of exploitation and appropriation. In Chapter Five, I theorize how they are made visible (and invisible) on the body. I extend Frantz Fanon’s account of “epidermalization,” drawing upon the marxian concepts of “fetishism” and “mode of appearance” to elaborate four structures of gendered racialized perception: first, the “miscegenation taboo” structures perceptions of the “purity” of whiteness and the “polluting” effects of blackness. Whiteness, theorised as a “possessive investment” and as “property” is defined by the right to exclude. Second, the “episteme of tellable differences” produces the conviction that we can automatically “tell the difference” between a body placed in one “racial” or gender category, and another—while bodies that temporarily confound classification cause fear and consternation. Third, the “race/reproduction bind” names the axiomatic assumption that “race” is reproduced through (heterosexual) procreation and that “race” is, therefore, biologically inheritable. Finally, the “fear/criminalisation reflex” refers to the bidirectional equation of particular racialised-gendered bodies with crime, and of crime with those bodies; this a function of the discursive use of ‘crime’ as an alibi for “race’” the systemic racialisation of punitive carceral institutions, and the historical origins of “race” in transatlantic chattel slavery, which shaped perceptual-cognitive associations of freedom with whiteness and captivity with blackness. (shrink)

This article was originally presented as a paper, and since much of what it discusses turns on problems of position, location, self-representation and representativity, I have decided to leave it, as far as is possible, in its original form. Extensive use of the first person pronoun is frowned on in the contexts in which I am used to working, but I have deliberately retained it in this text to try and convey a sense of particularity, of myself speaking in (...) a specific context(s). The use of ‘we’ is a highly politicized act both in anthropology and in feminist contexts. Its use here is intended to convey a sense of audience, that is of myself speaking to others. But, and much more importantly, it also operates as a mark of interrogation, a fictive unity that reveals the lines of fragmentation at the very moment when it claims affinity.1. (shrink)

This article examines what happens when local gender rights activism is taken up by international allies and appropriators, using case studies of activism in Saudi Arabia and India. The relationship between local and transnational activists is shaped by histories of Euro-Americans writing about the gendered organisation of Eastern societies. In an economic system where nongovernmental activist groups compete for donor support, political causes are commodities with value, and value is generated through representations (e.g. of patriarchal oppression). These representations of the (...) sexuality and gender organisation of other societies are fetishes in the Marxian sense, essential to the commodity-cause that generates value in circulation. These representations gain value through the accretion of cultural images and texts that adhere to the cause, e.g. the stereotype of the violent brown man and oppressed woman. Such images in the cultural repository allow transnational consumers to make sense of issues they are called to support. But such images also reify stereotypes that activists seek to undermine, even at the same time that these representations generate an international audience. We analyse this process and identify strategies for how transnational allies can show solidarity without overshadowing or devaluing the voices of local activists, with primary focus on the case of activism against male guardianship laws in Saudi Arabia. (shrink)