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Judith G. Coffin

This essay considers the near simultaneity of The Second Sex and Alfred C. Kinsey's reports on sexual behavior. It shows how reviewers in both France and the United States paired the studies; it asks how that pairing shaped the reception of The Second Sex; and it situates the studies in their larger historical context—a moment in which sexuality commanded new and much broader attention. An ever-widening number of disciplines, institutions, sectors of mass culture, and representatives of an expanding consumer economy (from studies of the authoritarian personality or juvenile delinquency to advertising) insisted that sexuality was key to their concerns and enterprises. The ways in which sexuality might be understood multiplied—to the point where an allencompassing notion of “sex” collapsed, giving way, eventually, to a plurality of terms: sexuality, sex roles, and gender.

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Introduction

Ethnographies of Private Security

Erella Grassiani and Tessa Diphoorn

legal frameworks in which such companies can and cannot operate ( Boghosian 2005 ; Joh 2005 ; Zarate 1998 ; Kinsey 2005 ; Schreier and Caparani 2005 ; Thorburn 2010 ) and the crucial role that national and international regulation plays in

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Chung-Hao Ku

debates on same-sex desire in the mid-twentieth century, Mark D. Jordan notices a disparity between men’s sexual behavior and their sexual identity in Alfred Kinsey’s 1948 report. According to Jordan, In Kinsey’s surveys, more than half of preadolescent

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Shadow Soldiering

Shifting Constellations and Permeable Boundaries in “Private” Security Contracting

Maya Mynster Christensen

surrounding the use of PMSCs ( Carmola 2010 ; Dimitrios 2014 ), and through analysis of the role these private companies play in relation to state power, international security, and global governance ( Kinsey 2006 ; Leander 2005 ; Singer 2003 ). Whereas

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Citizenship in religious clothing?

Navayana Buddhism and Dalit emancipation in late 1990s Uttar Pradesh

Nicolas Jaoul

Ambedkar’s reinscription of religion and thus does not capture its political significance. 5 From the opposite direction, Navayana has also been interpreted as a form of “Marxist Buddhism” ( Kinsey 2009 ). There are, of course, explicit references to Marx