Sexualization might seem like a sympathetic explanation for sexting because it positions girls as innocent victims of mass culture. However, there are problematic unintended consequences with understanding sexting, the practice of sharing personal sexual content via mobile phones or the internet, in this particular way. One troubling implication is that it provides a rationale for holding girls who sext criminally responsible for producing child pornography. A second is that when girls' acceptance of sexualization is positioned as a key social problem, the solution that emerges is that girls must raise their self-esteem and gain better media literacy skills. Despite the value of such skills, a focus on girls' deficiencies can divert attention from the perpetrators of gender- and sexuality-based violence. Finally, discourses about sexualization often erase girls' capacity for choice, relying instead on normative assumptions about healthy sexuality. Interrogating the pathologization of girls' apparent conformity to sexualization and mass culture highlights the complexity of agency.
Amy Adele Hasinoff
Exploring Female Violence, Self-management, and ADHD
Hanna Bertilsdotter Rosqvist and Linda Arnell
cognitive disability, like ADHD, is invoked as a way to narrate a legitimate and less problematic girl position. In this study, we understand responsibility as being connected to gendered notions of passivity and activity. The position of a passive
Paul Gyllenhammer, Bruce Baugh and Thomas R. Flynn
The articles in this section deal with two concepts from Sartre’s Critique of Dialectical Reason analyzed in the work of Tom Flynn. The first is the practico-inert, the materialized result of human activity that can turn that activity against itself, but which can also take on a positive and progressive role in history. It is this progressive role that Paul Gyllenhammer analyzes. Bruce Baugh’s article looks at Flynn’s analyses of how, in the Critique, the “third” mediates group praxis in such a way that it moves from passivity to activity but without fusing into a hyperorganism, and how this decisive shift accounts for “the revolutionary moment.”
Sartre's Resistance myth, The Flies (1943), and Camus's contemporaneous modern tragedy, The Misunderstanding (1944), show remarkable similarities in conception, composition, themes, characters, relationships and intrigue. However, from the moment when the plots converge—each protagonist choosing to remain in his precarious new situation—they also diverge diametrically: Camus's Jan is doomed to reified passivity and death; Sartre's Oreste is galvanised into decisive action and new life. Does Camus's orientation toward nihilistic despair translate a negative assessment of his war-time role as an intellectual, and Sartre's much more positive disposition equally represent his affirmation of writing as a valid resistance activity?
Theorizing Mobility through Modern Subway Dramas
This article begins from the premise that modern American drama provides a useful and understudied archive of representations of mobility. It focuses on plays set on the New York City subway, using the performance studies concept of “restored behavior” to understand the way that these plays repeat and heighten the experience of subway riding. Through their repetitions, they make visible the psychological consequences of ridership under the historical and cultural constraints of the interwar period. Elmer Rice's 1929 play The Subway is read as a particularly rich exploration of the consequences of female passenger's presumed passivity and sexualization in this era. The Subway and plays like it enable scholars of mobility to better understand the ways that theatrical texts intervene in cultural conversations about urban transportation.
Sexuality, Violence, and the Body (Politic) in Richard III
Building on Katherine Schaap Williams’s (2009) reading of the play, this article uses a disability studies approach to consider Richard Loncraine’s 1995 film adaptation of Shakespeare’s Richard III. Loncraine’s adaptation allows modern-day viewers to experience a highly visual (and often intimate) exchange with Sir Ian McKellen as Richard Gloucester. Specifically, Gloucester’s verbal claims of a disability that renders him unsuitable as a leader and a lack of sexual prowess are juxtaposed alongside sexually violent visual actions and imagery—particularly in the form of phallic symbols. The juxtaposition of verbal passivity in opposition to visual aggression demonstrates how Richard showcases or hides his disability as he pursues the throne: the first half of the film features Richard masquerading ability, while the second half features him masquerading disability.
—what Emmanuel Levinas (2006: 64) describes as the radical passivity of being “for the other” without ever desiring such a responsibility, without having either force or intention, something I experience despite myself. Vulnerability, especially rather than
’ peasant skills.” An examination of violent girls in Sweden for whom responsibility is related to both passivity and agency brings this section to a close. In “Being a Responsible Violent Girl? Exploring Female Violence, Self-management, and ADHD,” Hanna
Habitual Voting, Political Alienation and Spectatorship
Anthony Lawrence A. Borja
Lefebvre). First, the concept of spectatorship can be construed as anchored upon the reality of mass representative democracies being constituted mostly by everyday spectators, and situated between two dichotomies, namely activism-passivity and vocal
, Rice’s work is closely aligned to the current critiques of conventional approaches to childhood as a time of passivity and ignorance. Critiquing the dominant theories of childhood socialization, she draws on Barrie Thorne’s observations of gendered play