injustice; alternatively, queer characters often disappear from texts, suggesting that they simply do not matter. When queer female protagonists are depicted, their experiences are often presented as explicitly non-normative, and, as they empower themselves
Marginalizing Queer Girls in YA Dystopian Literature
Miranda A. Green-Barteet and Jill Coste
, behavioural, and existential – between humans and other animals” (87). Crucial to this gulf is what Tallis calls the “normativity” of human behavior: “It is a response involving recognition of a standard or norm that some event or state of affairs fails to
shuttling between making empirical assumptions, testing empirical assumptions, and the refinement of the logical and conceptual fabric of the theory. Friend plays up the normative dimension of emotions, holding that “emotions in different contexts are
EU networks in Vietnam
In the global arena, the European Union (EU) often portrays itself as a normative actor based on shared values. As such, one of the EU's strengths in the international arena is attributed to its normative power. Normative Power Europe (NPE) argues
Normativity in the Postdigital Museum
This article is an attempt to frame a way of seeing museums after the digital revolution. By introducing the concept of the ‘postdigital’, its aim is to evidence a tipping point in the adoption of new media in the museum—a moment where technology has become normative. The intention is not to suggest that digital media today is (or, indeed, should be) universally and equally adopted and assimilated by all museums, but rather to use the experience of several (national) museums to illustrate the normative presence digital media is having within some organizational strategies and structures. Having traced this perceived normativity of technology in these localized institutional settings, the article then attempts to reflect upon the consequences that the postdigital and the normative management of new media have for our approach to museological research.
This article is about why moral praxis matters, and how it matters. My textual focus is Sartre’s unpublished and undelivered 1965 Cornell Lectures on ‘Morality and History’. In these Lectures, Sartre presents his mature understanding of moral praxis with a degree of systematicity not found elsewhere in his writings on the topic. Staying close to the idiom of the lectures, then, I discuss the materiality of the ‘ethical normative,’ and the historical efficacy of ‘moral conducts’. The discussion moves from a phenomenological account of normativity, temporality, and creativity, to a dialectical account of their generative interaction, which Sartre names, somewhat ambiguously, ‘ethos’. Sartre’s descriptions and analyses paint a picture of ethos as manifest through moral praxis. Moral praxis exists where ethical exigencies are taken up across time through creative invention, and ethos, as manifest moral praxis, results (for good or ill) in a transformation of the practical field.
This article analyzes the most influential weltanschauungen at play in the politics of immigration in Europe. I categorize relevant value judgments into what I, following Theodore Lowi, call "public philosophies." I highlight three competing public philosophies in the politics of immigration in Europe: 1) liberalism; 2) nationalism; and 3) postmodernism. Liberalism prescribes universal rights protecting the autonomy of the individual, as well as rational and democratic procedures (rules of the game) to govern the pluralism that inevitably results in free societies. Against liberalism, nationalism stresses community and cultural homogeneity in addition to a political structure designed to protect both. Rejecting both liberalism and nationalism, postmodernism posits insurmountable relativism and irreducible cultural heterogeneity accompanied by ultimately irrepressible political antagonism. I examine the three outlooks through a case study of the headscarf debate. The article concludes with consideration of how normative ideas combine with other factors to influence policymaking.
Gust A. Yep, Sage E. Russo, and Ryan M. Lescure
Offering a captivating exploration of seven-year-old Ludovic Fabre’s struggle against cultural expectations of normative boyhood masculinity, Alain Berliner’s blockbuster Ma Vie en Rose exposes the ways in which current sex and gender systems operate in cinematic representations of nonconforming gender identities. Using transing as our theoretical framework to investigate how gender is assembled and reassembled in and across other social categories such as age, we engage in a close reading of the film with a focus on Ludovic’s gender performance. Our analysis reveals three distinct but interrelated discourses—construction, correction, and narration—as the protagonist and Ludovic’s family and larger social circle attempt to work with, through, and against transgression of normative boyhood masculinity. We conclude by exploring the implications of transing boyhood gender performances.
Germany's growing weight on the world stage is indisputable, and its foreign policy is exceptional among powerful states. This article argues that while the original vision of cooperative security and multilateralism guiding German policy was shaped by occupation, division, and weakness, it has shown astonishing resilience, even as Germany has regained sovereignty, unity, and power. For a weak and divided Federal Republic, a vision that eschewed the exercise of power ensured survival; for a strong united Germany, a vision that minimizes the role of power is revolutionary and controversial. I argue that this revolutionary policy is now the most effective one to meet the challenges of a transformed world marked by new and unconventional threats and risks—a world in which traditional measures of power have lost much of their usefulness in securing the national interest. Ironically, however, while the policy vision that downplays the role of power persists, Germany's material power has grown. Germany's renewed power position makes it an influential actor in an international system where perceptions of power still matter. And the old policy vision makes German foreign policy the most appropriate for solving new global problems whose solution defies power politics. This paradoxical combination of power and vision in Germany's postunification foreign policy has introduced a new and effective form of "normative power" in global politics.
Natural Limits, Creation and the Culture of Mahremiyet in Turkey
This article offers an ethnographic account of the culture of mahremiyet [intimacy and privacy] in Turkey, not only as an institution of intimacy regulating everyday sexual relationships between individuals in public, but also as a system enabling the operation of social normalcies through the creation of boundaries and privileges. By probing the concepts of mahremiyet and fıtrat [creation or natural disposition], the article investigates how intimacy operates in religious, mundane and political registers, and delves into the intricate relationship between the intimate and the shared. It suggests that the culture of mahremiyet is deeply rooted in the ways individuals construct their sense of selves in relation to others, and imagine mahrem boundaries as natural, God-given, or fıtrî laws in their entanglement with gender. The use of the language of mahremiyet in contemporary politics not only enables what can seem to be a meta-cultural intelligibility that guarantees popular support, but also distances any critique as strange or foreign.