scholarly journals Invisible Desires in Ghana and Kenya: Same-Sex Erotic Experiences in Cross-Sex Oriented Lives

Sexualities ◽  
2017 ◽  
Vol 21 (5-6) ◽  
pp. 883-898 ◽  
Author(s):  
Rachel Spronk
Keyword(s):  
Life Course ◽  
Significant Proportion ◽  
Well Being ◽  
Sexual Practices ◽  
Same Sex ◽  
Sexual Diversity ◽  
The People ◽  
Theoretical Investigations ◽  
Binary Oppositions ◽  
The One

This article explores the tension between same-sex sexual practices and eroticism, on the one hand, and theoretical investigations on sexual diversity, on the other. The author’s analysis is based on research in Ghana and Kenya over the last two decades. A significant proportion of the people she met have (had) experience with same-sex sexual practices at some point in their life. Their choice to start and continue with it and in what form differed considerably per person and over their life course. These diverse possibilities throw an interesting light on the question of sexual diversity, which tends to be locked in a Western paradigm based on binary oppositions of female vs male, homosexual vs heterosexual and non-Western vs Western. While this paradigm has been criticized, theory on sexual diversity nevertheless inclines towards focusing on difference from the norm as its standpoint and therefore always implies non-heterosexuality. The author argues that African contemporary realities suggest innovative analytical directions of global heuristic value. Rather than focusing on self-realization based on notions of individualization, she explores the notion of well-being as put forward by Michael Jackson in Life within Limits: Well-Being in a World of Want (2011). She explores how realizing gendered and sexual well-being is a constant struggle rather than a linear path, and how diversity comes into being as erotic practices that are generated through phases in life course.

scholarly journals Anusocratie? Freemasonry, sexual transgression and illicit enrichment in postcolonial Africa

Africa ◽  
2020 ◽  
Vol 90 (5) ◽  
pp. 831-851
Author(s):  
Peter Geschiere ◽  
Rogers Orock
Keyword(s):  
Queer Theory ◽  
Moral Panic ◽  
Sexual Practices ◽  
Same Sex ◽  
Sexual Diversity ◽  
Sexual Identities ◽  
Sexual Transgression ◽  
Postcolonial Africa ◽  
Anal Penetration ◽  
Sex Practices

AbstractCameroonians recently invented a new word to characterize the state of their country: anusocratie (the rule of the anus). This became central in the moral panic from 2000 onwards over a supposed proliferation of homosexuality. Anusocratie links such same-sex practices to illicit enrichment by the national elites and their involvement with secret associations of Western provenance, such as Freemasonry, Rosicrucians and the Illuminati. This article tries to unravel this conceptual knot of homosexuality, the occult (Freemasonry) and illicit enrichment: first, by historicizing it. Of interest in the Cameroonian case is the fact that a similar link is mentioned in one of the first ethnographies, Günther Tessmann's Die Pangwe. Freemasonry is clearly a colonial imposition on the country, but the link between same-sex practices and enrichment has a longer history. Second, a comparison with similar ideas elsewhere on the continent can also open up wider perspectives. The link with illicit enrichment does not figure in classical conceptions of ‘homosexuality’ as developed in Europe, yet it strongly emerges from examples from all over Africa. Both Achille Mbembe and Joseph Tonda show that this image of the anus – anal penetration – articulates popular concerns about staggering inequalities. Yet, this aspect is ignored in debates about growing ‘homophobia’ in Africa. A confrontation with classical texts from Western queer theory (Bersani, Mieli) can help us discover other layers in African discourses, notably an emphasis on sexual diversity as an answer to homophobia. It can also serve to relativize the linking of sexual practices to sexual identities, which is still seen as self-evident in much queer theory of Western provenance.

Marxism, Morality and Ideology the Marxist Moral Paradox and the Struggle for Social Justice

1999 ◽  
Vol 6 (2) ◽  
pp. 221-239
Author(s):  
Mokgethi B.G. Mothlabi
Keyword(s):  
Well Being ◽  
Status Quo ◽  
Moral Issue ◽  
Main Concern ◽  
Social Critique ◽  
The People ◽  
Property Owners ◽  
Working People ◽  
The Status ◽  
The One

AbstractThere is a certain paradox inherent in Marx's criticism of morality. On the one hand, he rejects morality as a form of bourgeois ideology which serves mainly to justify the status quo. The status quo in question is one which is mainly detrimental to ordinary working people, while favouring property owners as well as owners of the means of production. In this sense Marx's condemnation of morality resembles his condemnation of religion, which he saw as the opium of the people. On the other hand, Marx employs morally significant language to challenge what he regards as the evils of capitalism and their destructive effects on the working class. It becomes clear from all this that capitalism cannot be seen as purely an economic matter. Insofar as it affects the lives and well-being of people, it is also a moral issue and deserves to be judged accordingly. How Marx steers between his seeming rejection of morality and, at the same time, using it to criticise capitalism is the main concern of this article. In the process, Marx's concept of ideology is explained while the focus and motivation of his social critique is also briefly considered.

scholarly journals A meta-synthesis about the study of men’s sexual behavior through the lens of hegemonic masculinity

Psicologia ◽  
2020 ◽  
Vol 34 (2) ◽  
pp. 225-244
Author(s):  
Rita Grave ◽  
Teresa Teixeira ◽  
Pedro M. Teixeira ◽  
António M. Marques ◽  
Conceição Nogueira
Keyword(s):  
Sexual Behavior ◽  
Selection Process ◽  
Hegemonic Masculinity ◽  
Well Being ◽  
Sexual Relationships ◽  
Sexual Practices ◽  
Careful Study ◽  
Sexual Diversity ◽  
Dynamic Relationship ◽  
Important Health

The aim of this study is to understand how men experience sexual behavior in relation to dominant masculine norms in heteronormative social organizations. After a systematic search and a careful study selection process, we analyzed 15 scientific qualitative studies on men's sexual practices that draw on hegemonic masculinity. We then carried out a thematic synthesis of the results that collectively covered 438 male narratives ranging in age from 11 to 71. The results include (hetero)sex as a signifier of manhood, male sexual collectivity; sexual hierarchies; sexual risk; and the invisibility of sexual diversity. This meta-synthesis emphasizes the complex relationship between male sexuality and the influence of hegemonic masculinity, revealing important health and well-being effects on men. Also, this highlights a dynamic relationship that affects not only men but also their partners in sexual relationships.

On the Cross of Sant'Andrea: The Response to the Tragedy of San Giuliano di Puglia following the 2002 Molise, Italy, Earthquake

2004 ◽  
Vol 20 (1_suppl) ◽  
pp. 341-358 ◽  
Author(s):  
Randolph Langenbach ◽  
Alberto Dusi
Keyword(s):  
Recovery Process ◽  
Well Being ◽  
Severe Damage ◽  
Building Stock ◽  
Initial Decision ◽  
The People ◽  
The One ◽  
Molise Earthquake ◽  
Town Center ◽  
The Town

This paper reviews the recovery process in San Giuliano di Puglia, the one town in the Molise earthquake to suffer both extensive fatalities and widespread severe damage to its building stock. It focuses on three issues related to the recovery process: (1) the initial decision to close the central part of the town and to relocate most of the townspeople into temporary housing, (2) the location and design of the temporary “new village,” (3) the demolition rather than repair of many damaged buildings, and (4) the ongoing planning for the permanent relocation of the town center to a new area away from what had been the town's “main street.” The paper discusses the inspection, shoring and demolition process. Connecting all these issues is the question of how relief aid should be managed to best assist in recovery on all levels, including the psychological well-being of the people and the community.

CRIMINAL LIABILITY OF LEGAL PERSONS IN R. OF MACEDONIA

2018 ◽  
Vol 28 (6) ◽  
pp. 1947-1952
Author(s):  
Alban Kadriu
Keyword(s):  
Local Governments ◽  
Criminal Liability ◽  
Well Being ◽  
The State ◽  
Legal Person ◽  
Legal Entity ◽  
The People ◽  
The Status ◽  
The Republic ◽  
The One

Otherwise the subject of justice of a person with whom a person earns from his birth, a legal person is a product of the written law. In general, a legal entity is usually an organization that has ownership, economic activity, operational management, property and liability of its obligations with that property. Legal persons have their own will, their property they own and are responsible for their actions, which allows not being confused with the property of the people who founded it, nor of the will of all the people who work in it. Legal persons have an important role in everyday life. They are present and active in every field, because the legal system recognizes them as subjects of law.As an artificial creation created by law, a legal person also serves to create different collective goals and interests in society. However, it is important to note that all organizations, associations, institutions, etc., which exist today in the Republic of Macedonia, which have the property and organization of people working there, are not considered as legal entities. For this, the organization, company or the status of a legal person or the same should be foreseen in the state legal order. Criminal law in a country must, above all, serve the citizens, namely to assure their personal security and respect for human rights and fundamental freedoms, with proper functioning and due respect, above all of state bodies, but also of others. to enable citizens a peaceful life on the one hand, and on the other hand, the state will provide opportunities and a range of tools for maintaining the peace and well-being of citizens.From this we can conclude that if the offense is committed outside of the authority given to a natural person in this case the legal person can not be held responsible, but if the same case and despite being carried out outside the authorization is carried out in favor of the person legal entity in this case the legal person appears as an accomplice in the crime and to decide on his responsibility is the sufficient fact that the benefits he takes for himself or shares with his bailiff, noting the fact that the legal person and the person in charge of the person are collaborators of crime.From the criminal liability, the only excluded is the country by simple reason which would be illogical or with other words the state only accounts for themselves and their actions, while local governments are responsible only for offenses committed outside their public powers.

Sixteenth-Century Reading in the Indies

1957 ◽  
Vol 14 (2) ◽  
pp. 175-182 ◽  
Author(s):  
José Torre Revello
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
New World ◽  
Well Being ◽  
Colonial Period ◽  
Spanish Empire ◽  
American Continent ◽  
The People ◽  
The Many ◽  
The One

Among the many books destined for children, the one preferred in America during the colonial period was the Fables attributed to the Phrygian slave, Aesop. Translated into Spanish, it was found in the hands of travelers and colonists throughout the Spanish empire. The simplicity of the tales and the morals which they point out made them the delight not only of children but also of adults, who explained the precepts with purposeful wit.Aesop was one of the authors most read in the New World, according to what we can deduce by consulting the numerous lists of books which were sent to various parts of the American continent. His fables were also circulated in Latin and Greek, surely for pedagogical purposes. In Spain there was no lack of poets who devoted part of their work to fables, such as the Archpriest of Hita with his Enxiemplos, up to the culmination in the eighteenth century with Félix María Samaniego and Tomás de Iriarte, whose works it is logical to suppose were brought to the New World with many others of various kinds. By that time the shores of America were being swept by other ideas, distinct from those of the sixteenth and seventeenth centuries, which brought unrest to the minds of the people, ideas foreign to the calm and well-being of the two previous centuries.

Prison same-sex sexualities in the context of politicized homophobia in Malawi

Sexualities ◽  
2020 ◽  
Vol 24 (1-2) ◽  
pp. 29-45
Author(s):  
Ashley Currier
Keyword(s):  
News Media ◽  
Sexual Practices ◽  
Political Elites ◽  
Gender Variance ◽  
Same Sex ◽  
Sexual Diversity ◽  
African Nation ◽  
And Gender ◽  
Newspaper Articles

Prison same-sex sexualities have largely gone unnoticed in Malawi, an African nation associated with politicized homophobia. The term ‘politicized homophobia’ refers to political elites’ public hostility toward same-sex sexualities, gender variance, and gender and sexual diversity activism. In a context typified by scrutiny of same-sex sexualities, it is surprising that certain same-sex sexual practices, specifically prison same-sex sexualities, escaped rebuke and attention in news media, which play an important role in circulating discourses of politicized homophobia in contemporary African nations. Using the case of prison sex in Malawi, this article asserts that politicized homophobia has verifiable limits because not all negative discourses about same-sex sexualities agglomerate into politicized homophobia. The essay draws on an analysis of 109 Malawian newspaper articles published between 1995 and 2016 that mention prison sex.

scholarly journals Modern Burkhanism through the History in the Ritual Life of the Altai People

2020 ◽  
Vol 31 ◽  
pp. 31-40
Author(s):  
N. A. Tadina ◽  
Keyword(s):  
Well Being ◽  
Scientific Conference ◽  
The Sun ◽  
Ritual Practice ◽  
Altai Republic ◽  
The People ◽  
Sacred Objects ◽  
The World ◽  
Ethnographic Data ◽  
The One

The article is devoted to the urgent problem of the revived Burkhanism formation in the Altai Republic. The authors came to the conclusion that the historical path of Burkhanism from the ban to the post-Soviet rehabilitation led it to the ambiguous comprehension. The main theories about Burkhanism given in the reports of the scientific conference held in the year of its one hundredth anniversary are highlighted. It is noted that modern Burkhanism is supported by the southern Altai people, namely the Altai-Kizhi that live in the Burkhanism places of the Ongudai and Ust-Kan regions of the Altai Republic. Against the background of the revival of the Oyrot heritage, the post of Zaisan as head of a clan, the confrontation between the adherents of Altai jan (Altai faith), that represent a mixture of “old” Burkhanism and Shamanism, and a group of Altai Buddhists, who interpret Burkhanism as the periphery of Lamaism, appeared. Based on the ethnographic data the ritual practice of «feeding» the fire of the hearth, sprinkling sacred objects with milk and cleansing by fumigation with juniper are represented, which expresses the key idea of Burkhanism ‒ the reverence of the upper heavenly world that gives life to man, the well-being to his family and his clan. It was revealed that Burkhanism consolidated the people spiritually and ethnically; therefore, observance of ritual symbolism in everyday life contributes to the preservation of the life values: peace, grace, happiness, luck. In ritual life, Burkhanism symbols and attributes are observed spatially and temporarily. The period of the young moon and sunrise, as well as the time of the birth of the sun (day), are considered the most “favorable” time to initiate ceremonies in honor of the living. Ritual actions are performed according to the sun and an even number of times. Everything connected with the “world of the living” honoring ritual should be white. The very existence of the world depends on proper observance. According to the norms of modern Burkhanism, it is considered that the one who observes the ritual symbolism approved by Burkhanism is one of the «True» Altaians and this certain standard of “Altai” based on the traditional worldview.

Sexuality

Anthropology ◽  
2012 ◽  
Author(s):  
Richard G. Parker ◽  
Laura R. Murray
Keyword(s):  
Queer Theory ◽  
Methodological Approach ◽  
Reproductive Technologies ◽  
Cultural Construction ◽  
Sexual Practices ◽  
Sexuality Research ◽  
Western Society ◽  
Structural Factors ◽  
Same Sex ◽  
Sexual Diversity

Research on sexuality (and related topics such as gender, reproduction, and kinship relations) has figured prominently in anthropology since the formative years of the discipline. Work carried out in the 1920s and 1930s by anthropologists such as Margaret Mead and Bronislaw Malinowski was pioneering both in developing cross-cultural comparisons of diverse sexual mores and customs and in legitimizing ethnography as a key methodological approach for the study of sexuality. Research on these issues expanded significantly beginning in the 1970s, heavily influenced by changes in social norms and values that had taken place in the 1960s, and was stimulated in important ways by the emerging feminist and lesbian and gay movements, and by scholarly work in women’s studies and gay and lesbian studies. Much of this work focused on what were described as “sexual meanings” and sought to explore the ways in which gender, sexuality, and reproductive relations vary across cultures. Anthropological research has focused on the investigation of sexual cultures and the social and cultural construction of sexual practices, playing an especially important role in documenting sexual diversity and same-sex sexual relations in different societies, including contemporary Western society. As this body of work developed during the 1980s and the 1990s, it also addressed the cultural and social dimensions of a range of important practical issues, such as the HIV epidemic, the changing shape of reproductive health and new reproductive technologies, sex work, tourism, migration, same-sex marriage, and globalization. Since the mid-1990s, growing anthropological attention has also focused on structural factors that shape sexuality in different social settings, and on political struggles that have emerged in relation to sexuality and sexual rights. As the research focus has expanded to these areas of social concern, anthropologists studying sexuality have been increasingly influenced by work in feminist theory, queer theory, history, and other social sciences, and have also emphasized the ways in which sexuality intersects with other axes of power and identities.

Decolonizing Indigenous Sexualities

2019 ◽  
pp. 167-184
Author(s):  
Manuela L. Picq
Keyword(s):  
Indigenous Languages ◽  
Self Determination ◽  
Sexual Practices ◽  
Sexual Rights ◽  
Same Sex ◽  
Sexual Diversity ◽  
Binary Fluid ◽  
The Pacific ◽  
The Feminine ◽  
Sexual Control

Indigenous societies were never straight. Hundreds of languages across the Americas had words referring to same-sex practices and non-binary, fluid understandings of gender long before the emergence of international LGBT rights. The muxes in Juchitán are neither men nor women but a Zapotec gender hybridity. Across the Pacific in Hawaii, the māhū embrace both the feminine and masculine. Global sexual rights frameworks did not introduce referents to recognize alternative sexualities; Indigenous languages already had them, as their terminologies indicate. Indigenous sexualities both predate and defy contemporary LGBT and queer frameworks. It is not the idioms that are untranslatable but the cultural and political fabric they represent. This chapter shows the plurality of gender roles and sexual practices in Indigenous societies not to contribute sexual repertoires but to expand the imagination with new epistemologies. The analysis suggests that codes of heteronormativity were central tenets of the colonial project. Sexuality was a terrain to frame the Native as pervert and validate European violence against the non-Christian other, labeled as savage, heretic, and sodomite. The repression of sexual diversity shows how sexual control followed colonial logics of dispossession like the doctrine of discovery and why resisting heteronormative codification is a decolonial practice. This chapter recognizes the significance of the existence and resistance of Indigenous sexualities. It analyzes colonial processes of heterosexualization and approaches Native sexualities as sites of resurgence and self-determination to resist ongoing forms of dispossession.

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