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Sohini Saha

. However, it was not the mere presence of men that made it manly but the masculine ethos that defines these places and thereby also bayam (exercise), wrestling, and other physical cultures. My methodology has been inspired from the ontological turn

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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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Jonathan A. Allan, Chris Haywood, and Frank G. Karioris

realization and public reflexiveness about the ontological myths that have pervaded men's identities and practices. In short, the mimetic connection between men's bodies, identities, and practices has been fractured, resulting in increasing awareness of the

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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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“Exfoliation, Cheese Courses, Emotional Honesty, and Paxil”

Masculinity, Neoliberalism, and Postfeminism in the US Hangout Sitcom

Greg Wolfman

under increasing strain ( Bauman 2003 ). Neoliberal ontology therefore takes the primary unit of society to be the individual on their own, who is not beholden to any societal structure or condition, instead entirely self-responsible ( Brown 2006

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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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Monstrous Masses

The Human Body as Raw Material

John Marmysz

cinematic depictions of the human body as raw material. My investigation will proceed, first, by explicating an ontological distinction between being-in-itself and being-for-itself , which will allow for a clarification of the processes involved in the

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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.