desires; they explore ways to control their own narratives, and struggle to do so in a culture that positions them as desired objects. However, the authors seem to ignore the ways in which the girls try to assert agency while being aware of the cultural
Sexual Subject? Desired Object?
Mary Ann Harlan
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
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
Nicholas L. Syrett
to the relationships, unlike the central role that age difference has played in histories of men's same-sex desire and relationships. Indeed, in the six articles collected here on the theme of intergenerational same-sex sex, five concern men, and the
Love, Sex, and Scandal in Twentieth-Century Ireland
the nationalists who founded the Free State built their moral authority to rule on the notion that same-sex desire was a particularly English condition. 7 This case reflects the anxiety that still lingered in the young state around sex and nationalism
The 2013 Babylution protests and desire for political transformation in postwar Bosnia-Herzegovina
citizenship” ( Jansen 2015: 227 ), and in doing so conjure not only a unified and postnationalist but also more transformational kind of “us.” In this way, they expressed anticipatory desires that haunt not only the Bosnian but also many other political
in control because they desire the freedom offered through sleep and dreaming. In these essays, Dickens finds the bedroom space to be too inhospitable and a dangerous threat to his masculinity, and so leaves this space regularly to enter the public
The Political Economy of Desire and Competing Matrimonial Emotions
. 2013 ) that highlights the ways in which making decisions connects individual sentiments and desires to structures of social ordering and different sources of authority. Decisions are the results of personality, past experiences, imaginations
In the rethinking of cosmopolitanism that has been under way in anthropology the emphasis in the European tradition of thought, pertaining to humanity in general and universal values, has been replaced by focus on specific and new cosmopolitan peoples and sites. Cosmopolitanism ceases to be only a political idea, or an ideal, and is conceptualized also in terms of practice or process. A vocabulary of 'rooted cosmopolitanism', 'vernacular cosmopolitanism' and 'actually existing cosmopolitanisms' has emerged from the characteristically anthropological acknowledgment of diversity and inevitable attachments to place. This article accepts such an approach, but argues that it has neglected the presence and intense salience of the ideas of cosmopolitanism held by nation states. Such ideologies, especially those promulgated by authoritarian states, penetrate deep into the lives and thoughts of citizens. The article draws attention to the binary and contradictory character of nation state discourse on cosmopolitanism, and to the way this creates structures of affect and desire. The Soviet concept of kosmopolitizm is analyzed. It is contextualized historically in relation to the state discourse on mobility and the practice of socialist internationalism. The article argues that although the Stalinist version of kosmopolitizm became a poisonous and anti-Semitic accusation, indeed an instrument of repression, it could not control the desire created by its own negativity. Indeed, it played a creative and integral part in the emergence of a distinctive everyday cosmopolitanism among Soviet people.
By introducing 'drives' into a Sartrean framework, 'being-in-itself' is interpreted as 'Nature as such', wherein instincts dominate. Being-for-itself, on the contrary, has an ontological nature diametrically opposed to this former - indeed, in the latter realm, through a fundamental process of 'nihilation' (Sartre's 'freedom') consciousness perpetually flees itself by transcending towards the world. However, a kernel of (our) nihilated Nature is left at the heart of this process, in the form of 'original facticity' that we here name drives. Drives are the original feelings and urges of a freed Nature that simply are there; they are the fundamental forces that consciousness qua freedom always has to deal with. Drives, in addition, can be nihilated in their own turn, onto a reflective, irreal plane, whereby they take the form of value. This means Sartre's notion of ontological desire is always made up of two necessary components: drives and value.