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Queering Virginity

From Unruly Girls to Effeminate Boys

Eftihia Mihelakis

) rather than the ontological (or essentialized) question of virginity” (192). They succeed in shedding light on representations of “unruly women” (199) such as Catalina de Erauso (1592–1650), soldaderas (female soldiers) of the Mexican Revolution (1910

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Dayna Prest

the affective turn in feminist studies; it seeks to “explore the ontologically shifting space of bodily thresholds, stickiness between and within bodies, and the in-betweenness of processes of being/becoming” (139). As a feminist methodology

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Nirmala Erevelles and Xuan Thuy Nguyen

disability in a complicated relationship with the affective politics of vulnerability, where disability, commonly conceived of as “negative ontology,” embodies what a body “ought not [to] be” ( Titchkosky 2005: 663 ). But disability as embodied vulnerability

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Taking on the Light

Ontological Black Girlhood in the Twenty-first Century

Renee Nishawn Scott

African American culture that is hidden within the seemingly trivial maneuvers of [girls’] games” (14). Gaunt makes it clear that ontologies of Black girlhood are more than just Black Girl Magic, and, with this understanding, one can begin to investigate

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(Un)romantic Becomings

Girls, Sexuality-assemblages, and the School Ball

Toni Ingram

kissing. My aim in this article is to consider what a new materialist ontology of sexuality ( Allen 2015 ; Fox and Alldred 2017 ) might offer for thinking about girls, sexuality, and the school ball. New materialisms offer theoretical and conceptual

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Crimen Sollicitationis

Tabooing Incest after the Orgy

Diederik F. Janssen

Late modernity’s binary intrigue of child sexuality/abuse is understood as a backlash phenomenon reactive to a general trans‐Atlantic crisis concerning the interlocking of kinship, religion, gender, and sexuality. Tellingly dissociated from 1980s gay liberation and recent encounters between queer theory and kinship studies, the child abuse theme articulates modernity’s guarded axiom of tabooed incest and its projected contemporary predicament “after the orgy”—after the proclaimed disarticulation of religion‐motivated, kin‐pivoted, reproductivist, and gender‐rigid socialities. “Child sexual abuse” illustrates a general situation of decompensated nostalgia: an increasingly imminent loss of the child’s vital otherness is counterproductively embattled by the late modern overproduction of its banal difference, its status as “minor.” Attempts to humanize, reform, or otherwise moderate incest’s current “survivalist” and commemorative regime of subjectivation, whether by means of ethical, empirical, historical, critical, legal, or therapeutic gestures, typically trigger the latter’s panicked empiricism. Accordingly, most “critical” interventions, from feminist sociology and anthropology to critical legal studies, have largely been collusive with the backlash: rather than appraising the radical precariousness of incest’s ethogram of avoidance in the face of late modernity’s dispossessing analytics and semiotics, they tend to feed its state of ontological vertigo and consequently hyperextended, manneristic forensics.

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Claudia Mitchell

ontology of sexuality to explore the relations in-between girls, dates, and the school ball.” This framework enables a conceptualization of sexuality “as becoming via an array of material-discursive, human, and more-than-human forces [that allows us to

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The Unrealized Potential of Body-Reflexive Practices

Intimations of a New Materialism

Steve Garlick

perspective nature is not a limited, deterministic, asocial, or stable basis upon which culture builds. Nature is not inherently incomplete, but rather is overfull and productive of cultural and social differences. Thus, instead of an ontological break between

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“Honestly, Anywhere that I Have Wi-Fi”

A Posthuman Approach to Young Women's Activist Blogging

Lindsay C. Sheppard and Rebecca Raby

Barad's Posthumanism Karen Barad (2003 , 2007 ) offers an ontological, epistemological, and ethical posthuman framework that decenters humans and focuses on the ways in which meaning-making, experiences, and knowing are generated within complex

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“Most of the People My Age Tend to Move Out”

Young Men Talking about Place, Community, and Belonging in Manchester

Khawla Badwan and Samantha Wilkinson

ontologies of place. Consequently, place becomes slippery ( Markusen 1996 ), relative ( Cele 2013 ), and a space for meeting and sharing ( Massey 2004 ). We align ourselves with liquid approaches to “place” that ontologically and epistemologically draw on the