This essay explores the sexual-economic transactions between Turkish men and women from the former Soviet Union (FSU), focusing on Trabzon, a Turkish port town on the southeast coast of the Black Sea. I first provide background on 'the new migration' from the FSU to Turkey, paying particular attention to some of the political stakes in discussions of transnational sex work. I then explore these issues through the stories of two migrant women from the FSU who live in Trabzon. In these stories I highlight the ambiguity and complexity of sexual-economic transactions between local men and migrant women to show the inadequacy of the category 'sex work'. Finally, I turn to the demand side of the equation and consider the ideologies shaping the perceptions of local men. I situate them within the context of discourses of modernity in Turkey as they are reconfigured by Turkey's integration into global markets.
the case of Turkey
Banu Nilgün Uygun
Dreaming and Shamanism in a Brazilian Indigenous Society
Waud H. Kracke
Drawing on his extensive psychoanalytic ethnographic work among the Parintintin Indians of Brazil, the author discusses the place of dreaming in Parintintin shamanism. In this culture, dreams are spiritually significant, and there are traditional modes of interpreting them. While dream interpretation was formerly the province of shamans, even ordinary people are considered to have the capacity to use dreams to predict events and sense feelings directed toward them. The article deals primarily with the dreams of an informant who was not a shaman but had an intense interest in this practice. Because his birth had not been 'dreamed' by a shaman, he was not considered to be one; nevertheless, he experienced in dreams the cosmic journey of a shaman. While the informants' dreams manifest yearnings in what could be considered stereotypical forms, the author finds that they do express personal meanings and reflect intimate, unconscious wishes.
Jean-Paul Sartre argues that human beings are fundamentally incomplete. Self-consciousness brings with it a presence-to-self. Human beings consequently seek two things at the same time: to possess a secure and stable identity, and to preserve the freedom and distance that come with self-consciousness. This is an impossible ideal, since we are always beyond what we are and we never quite reach what we could be. The possibility of completion haunts us and we continue to search for it even when we are convinced it can never be achieved. Sartre suggests that we have to continue seeking this ideal in the practical sphere, even when our philosophical reflection shows it to be an impossibility. Sartre puts this existential dilemma in explicitly theological terms. 'God' represents an ideal synthesis of being and consciousness which remains a self-contradictory goal. This dilemma remains unresolved in his thinking.
The Aesthetics of the Oppressed and Democratic Freedom
Gustavo H. Dalaqua
their surrounding reality, but also their bodies, desires, and themselves. Following Boal, I mean by “oppression” any act that thwarts the development of citizens’ aesthetic and cognitive capacities. The “aesthetics of the oppressed,” in turn, refers to
Desire for the political in the aftermath of the Cold War
Dace Dzenovska and Nicholas De Genova
face of fascism turns on precisely his appreciation of “trivial, banal, primitive, simple everyday life … the desires of the broadest masses,” which the left failed to comprehend or take seriously ( 1966: 291; emphasis in original; cf. [1933
Italy as a stepping stone in migrants’ imaginaries
: 50 ), in the Italian context migrant labor is desired, but only in order to fulfill low-tech and unskilled occupations, which generally hold little possibility for social mobility in spite of individuals’ educational achievements ( Calavita 2005
Here, Mattuck associates ‘the Orient’ with the past, and the West with ‘modern life’, in tones characteristic of European imperialist discourses. 70 This emphasis on being ‘European’ at the expense of the ‘Orient’ helps explain their desire to
Girlhood Identity in The Craft
its target audience so poorly, why has it continued to be influential and successful? I argue that The Craft ’s subversion of teen film tropes allows it to explore girls’ desire for understanding and companionship rather than what is known as
Postmodernism and Myths about Great Artists
a different era: their paradoxical attitude towards myths reflects a contradiction in postmodernism. Linda Hutcheon mentions ‘the paradox of the desire for and the suspicion of narrative mastery – and master narratives’. 11 Postmodernism
important cultural commentary and serve as “public pedagogy and a form of cultural politics” (Giroux 2004: 122). Instead, these films offer alternative subject positions, they make visible and mobilize desires, they influence us unconsciously, and they help