In this paper I explore the themes of heterosexualized competition and aggression in Avril Lavigne's music video Girlfriend (2007) as representative of the violent heterosexualized politics within which girls are incited to compete in contemporary schooling and popular culture. I argue that psycho-educational discourses attempting to explain girls' aggression and bullying fail to account for the heterosexualized, classed or racialized power dynamics of social competition that organize heteronormative femininity. Then I elaborate a psychosocial approach using psychoanalytic concepts to trace how teen girls negotiate contemporary discourses of sexual aggression and competition. Drawing on findings from a study with racially and economically marginalized girls aged thirteen to fourteen attending an innercity school in South Wales, I suggest that the girls enact regulatory, classed discourses like slut to manage performances of heterosexualized aggression. However, alongside their demonstration of the impetus toward sexual regulation of one another, I show how the girls in my study are also attempting to challenge heteronormative formations of performing sexy-aggressive. Moments of critical resistance in their narratives, when they refuse to pathologize aggressive girls as mean and/or bullies, and in their fantasies, when they reject heterosexual relationships like marriage are explored.
Teen Girls Negotiating Discourses of Competitive, Heterosexualized Aggression
Theatrical and Cinematic Encounters with the Balkans War
Shakespeares examined here are chronologically closer to the conflict, but geographically more distant from the actual theatre of operations; they articulate an outsider’s viewpoint and show a clear awareness of the problematic implications of this discursive
Reading the Self into Girlfriendship
In this article, I explore the practice of reading as a form of social participation in girlhood in digital spaces. Positioning girlhood as the circulation of particular discourses and affects, I consider a set of six self-representative blogs authored by young women on the microblogging platform Tumblr, and the affective and discursive positions they invite through their address to readers. Adapted from a central blog named WhatShouldWeCallMe, these blogs use GIFs (looping, animated images) and captions to articulate feelings and reactions relating to everyday situations that readers, addressed as girlfriends, are expected to recognize and relate to as common experience. I suggest that readers’ aesthetic and social participation in the circulation of these texts is key to the formation of digital publics in which readers come to recognize themselves as girls through calls to common feeling.
Instrumentalised Secularity and Religious Futures in Northern Ireland
Liam D. Murphy
Competitive funding by the European Union for community projects in Northern Ireland operates according to a political logic in which some groups and projects (deemed progressive, modern and generally secular) are prioritised, while others (discursively positioned as anachronistic, traditional and religious) are precluded. In this process, EU processes of statecraft seek to instrumentalise grassroots organisations as means to the many ends of a disenchanted, modern EU federation. In turn, overtly religious groups (among them churches, parachurches, and confraternities of various kinds) adapt to these conditions by instrumentalising EU processes and goals to the general end of securing a future place for religiosity in the 'new' Northern Ireland. This paper discusses the intersection of religious objectives and ideologies with that of European modernism in the context of two organisations: the Orange Order and the Divine Fellowship Congregation (DFC). Speci fically, I argue that both associations have developed distinctive forms of practice (the 'Orangefest' and 'Utopia' projects, respectively) that re-conceive what is possible for modern EU-funded initiatives. This adaptation has implications for both sets of institutions, in that each is transformed through articulation with the other.
Muslim girls living in non-Muslim majority countries are routinely discursively positioned as objects of public anxiety in relation to their citizenship and civic engagement. They are positioned as being at-risk or in crisis ( Gilmore and Marshall
Embodying and resisting dependency among women living with HIV in Papua New Guinea
of the women I interviewed described themselves as “dead,” by which they meant that only an unreliable supply of anti retrovirals (ARVs) from elsewhere kept them alive. Their families, in turn, often tried to discursively position them as formerly
White currency in the gentrification of black and Latino Chicago
similar replies from white newcomers in all three neighborhoods, who often followed such observations with immediate discursive positioning as nonracist individuals. The racial fix relies on an overarching narrative of increasing value associated with
Representations of (Im)mobile Young Masculinities and Place in the Swedish Countryside
. 2006 . “ Heroes or Zeroes? The Discursive Positioning of ‘Underachieving Boys’ in English Neo-liberal Education Policy .” Journal of Education Policy 21 ( 2 ): 187 – 200 . 10.1080/02680930500500278 Furlong , Andy . 2013 . Youth Studies. An
imperial eyes passively look out and possess. (1992: 7) I would argue that despite Pratt’s adscription of this colonial category to male monarchs, it is really a discursive position that can be adopted by female as well as male authors if it suits
Duress and Upwardly Mobile Youth in the Biography of a Young Entrepreneur in Enugu
and Social Change in Africa . Leiden : Brill . 10.1163/9789004272569 Buitelaar , Marjo . 2014 . “ ‘Discovering a Different Me’: Discursive Positioning in Life Story Telling over Time .” Women’s Studies International Forum 43 ( 3 ): 30 – 37