Gender, Body, Poetry

2018 ◽  
Vol 2 (1) ◽  
pp. 21
Author(s):  
Katie Fitzpatrick

I offer here three poems which engage a feminist approach to gender and the body. They emanate (tangentially) from my ethnographic work in schools and my own embodied experiences as a woman. While I write more conventional academic prose and conduct research in schools on gender and sexuality (Fitzpatrick 2018; Fitzpatrick and Enright 2017; Fitzpatrick and McGlashan in press, 2016; McGlashan and Fitzpatrick 2017, 2018), I offer a poetic exploration of these issues here in an attempt to engage with writing that is both cognitive and sensory (Sparkes and Smith 2014), while evoking emotion, cultural nuance and reflexivity (Faulkner 2009). In so doing, I also bring myself directly into the text (Brkich and Barko 2013) in the hope that a different kind of engagement with issues of body may result. The contemporary moment offers up many challenges to writing about gender, sexuality and the body. As gender binaries are broken down and challenged, and new approaches to the body and sexuality are engaged (e.g. Allen and Rasmussen 2017), new challenges are posed. Engaging in poetic inquiry (Rinehart 2012; Richardson 1994) into gender and sexuality might help reimagine gender and body in aesthetic as well as political ways. Such an engagement is personal, disruptive and uncertain. In this, I am inspired by Patti Lather’s (2007, 6) notion of being lost. She encourages researchers to embrace getting lost, as a process “which shakes any assured ontology of the ‘real,’ of presence and absence, a postcritical logic of haunting and undecidables.” I contend that all ethnographic work is in some ways lost, at the very least in issues of politics, representation and voice (Fitzpatrick in press). Lather (2007, 1) calls such engagement with uncertainty and voice “getting lost at the limits of representation”. She explains that: “At its simplest, getting lost is something other to commanding, controlling, mastery. At its most complex...we spend our lives with language trying to make it register what we have lost, longing for lost wholeness.” (11). Poetry is one way to engage with a methodology of being lost; one way to engage a struggle to communicate what we cannot ever adequately represent (Rinehart, 2012). In this spirit, I offer the following poems, which engage with being lost at the edges of gender sexuality and body, and which can only communicate my own experience, in intersection with what I read, discuss and observe socially and politically.  

2021 ◽  

Comics and other graphic narratives powerfully represent embodied experiences that are difficult to express in language. A group of authors from various countries and disciplines explore the unique capacity of graphic narratives to represent human embodiment as well as the relation of human bodies to the worlds they inhabit. Using works from illustrated scientific texts to contemporary comics across national traditions, we discover how the graphic narrative can shed new light on everyday experiences. Essays examine topics that are easily recognized as anchored in the body as well as experiences like migration and concepts like environmental degradation and compassion that emanate from or impact on our embodied states. Graphic Embodiments is of interest to scholars and students across various interdisciplinary fields including comics studies, gender and sexuality studies, visual and cultural studies, disability studies and health and medical humanities.


Author(s):  
Taylor G. Petrey

This chapter surveys the relevant ancient Christian and Jewish texts on the resurrection that discuss gender and sexuality and the scholarship about these topics. It provides particular emphasis on the Jesus of the Synoptic Gospels, Paul, and the early Christian reception of their ideas in the second through fourth centuries. The saying of Jesus that those who are resurrected shall be “as angels” is central to early Christian theologies of the body and sexuality. Paul’s discussion of the nature of the resurrected body and the importance of the parts also informs how early Christians developed these ideas. The tension in early Christian writing about the resurrection was between those who emphasized continuity between the mortal and resurrected self, and those who emphasized a radical change between the two. Further, the chapter provides an overview to major scholarly methods and approaches to studying the resurrection, including feminist scholarship.


Author(s):  
Jenny Gleisner ◽  
Ericka Johnson

This article is about the feelings – affect – induced by the digital rectal exam of the prostate and the gynaecological bimanual pelvic exam, and the care doctors are or are not instructed to give. The exams are both invasive, intimate exams located at a part of the body often charged with norms and emotions related to gender and sexuality. By using the concept affective subject, we analyse how these examinations are taught to medical students, bringing attention to how bodies and affect are cared for as patients are observed and touched. Our findings show both the role care practices play in generating and handling affect in the students’ learning and the importance of the affect that the exam is (or is not) imagined to produce in the patient. Ours is a material-discursive analysis that includes the material affordances of the patient and doctor bodies in the affective work spaces observed.


2021 ◽  
pp. 1-14
Author(s):  
Cenk Özbay ◽  
Kerem Öktem

Today Turkey is one of the few Muslim-majority countries in which same-sex sexual acts, counternormative sexual identities, and expressions of gender nonconformism are not illegal, yet are heavily constrained and controlled by state institutions, police forces, and public prosecutors. For more than a decade Turkey has been experiencing a “queer turn”—an unprecedented push in the visibility and empowerment of queerness, the proliferation of sexual rights organizations and forms of sociabilities, and the dissemination of elements of queer culture—that has engendered both scholarly and public attention for sexual dissidents and gender non-conforming individuals and their lifeworlds, while it has also created new spaces and venues for their self-organization and mobilization. At the point of knowledge production and writing, this visibility and the possible avenues of empowerment that it might provide have been in jeopardy: not only do they appear far from challenging the dominant norms of the body, gender, and sexuality, but queerness, in all its dimensions, has become a preferred target for Islamist politics, conservative revanchism, and populist politicians.


2021 ◽  
pp. 017084062199450
Author(s):  
Lauren McCarthy ◽  
Sarah Glozer

Emotional energy is key to disruptive institutional work, but we still know little about what it is, and importantly, how it is refuelled. This empirical paper presents an in-depth case study of ‘No More Page 3’ (#NMP3), an Internet-based feminist organization which fought for the removal of sexualized images of women from a UK newspaper. Facing online misogyny, actors engage in ‘emotional energy replenishment’ to sustain this disruptive institutional work amid emotional highs and lows. We introduce ‘affective embodiment’ – the corporeal and emotional experiences of the institution – as providing emotional energy in relation to disruptive institutional work. Affective embodiment is surfaced through alignment or misalignment with others’ embodied experiences, and this mediates how actors replenish emotional energy. Alignment with others’ embodied experiences, often connected to online abuse, means emotional energy is replenished through ‘affective solidarity’ (movement towards the collective). Misalignment, surfaced through tensions within the movement, means actors seek replenishment through ‘sensory retreat’ (movement away from the collective). This study contributes to theorization on institutional work and emotional energy by recentring the importance of the body alongside emotions, as well as offering important lessons for online organizing.


Traditio ◽  
1996 ◽  
Vol 51 ◽  
pp. 308-317
Author(s):  
Timothy M. Thibodeau

In a recent article on the medieval dogma of transubstantiation, Gary Macy builds upon the works of Hans Jorissen and James F. McCue to question the validity of Jaroslav Pelikan's claim that “at the Fourth Lateran Council in 1215, the doctrine of the real presence of the body and blood of Christ in the Eucharist achieved its definitive formulation in the dogma of transubstantiation.” Macy demonstrates that through most of the thirteenth century, the majority of theologians did not, in fact, consider Lateran IV's decree the final word on eucharistic theology. The debate over precisely how the real presence of Christ occurred in the eucharist was far from closed.


2021 ◽  
Author(s):  
Clara Viegas ◽  
Natércia Lima ◽  
M.Isabel Pozzo

Author(s):  
Suparna Roy

Stevie Jackson and Jackie Jones regarded in her article- Contemporary Feminist Theory that “The concepts of gender and sexuality as a highly ambiguous term, as a point of reference” (Jackson, 131, ch-10). Gender and Sexuality are two most complexly designed, culturally constructed and ambiguously interrelated terms used within the spectrum of Feminism that considers “sex” as an operative term to theorize its deconstructive cultural perspectives. Helene Cixous notes in Laugh of Medusa that men and women enter the symbolic order in a different way and the subject position open to either sex is different. Cixious’s understanding that the centre of the symbolic order is ‘phallus’ and everybody surrounding it stands in the periphery makes women (without intersectionality) as the victim of this phallocentric society. One needs to stop thinking Gender as inherently linked to one’s sex and that it is natural. To say, nothing is natural. The body is just a word (as Judith Butler said in her book Gender Trouble [1990]) that is strategically used under artificial rules for the convenience of ‘power’ to operate. It has been a “norm” to connect one’s sexuality with their Gender and establish that as “naturally built”. The dichotomy of ‘penis/vagina’ over years has linked itself to make/female understanding of bodies. Therefore my main argument in this paper is to draw few instances from some literary works which over time reflected how the gender- female/women characters are made to couple up with a male/man presenting the inherent, coherent compulsory relation between one’s gender and sexuality obliterating any possibility of ‘queer’ relationships, includes- Charlotte Perkins Gilman’s Herland (1915), Bombay Brides (2018) by Esther David, Paulo Coelho’s Winner Stands Alone (2008) and Chinua Achebe’s Things Fall apart (1958).


2021 ◽  
Vol 12 (1) ◽  
pp. 347-360
Author(s):  
Julien Labia

A migrant camp is a ‘non-place’ where personal identity is put at risk. Music is a means of personal adaptation in camps, even if it means allowing little place for the real reasons for displacement of the very people shaping these new hybridizations of music. The present power of music in such a place is to create strong relationships, ‘shortcutting’ both narration and the longer time needed in order to create relationships. The kind of personal advantage it is for someone to be a musician is a topic surprisingly forgotten, obscured by theoretical habits of seeing music essentially as an expressive activity directed to an audience, or as being a communicative activity. Music has a performative power different from language, as a non-verbal art having a strong and direct relationship to the body. Musical interactions on the field give migrants the ability to balance their problematic situation of refugees, shaping a real present.


2002 ◽  
Vol 96 (1) ◽  
pp. 189-191
Author(s):  
Nicholas Xenos

David McNally styles this book as beginning in a polemic and ending in a “materialist approach to language” much indebted to the German critic Walter Benjamin. The charge is that “postmodernist theory, whether it calls itself poststructuralism, deconstruction or post-Marxism, is constituted by a radical attempt to banish the real human body—the sensate, biocultural, laboring body—from the sphere of language and social life” (p. 1). By treating language as an abstraction, McNally argues, postmodernism constitutes a form of idealism. More than that, it succumbs to and perpetuates the fetishism of commodities disclosed by Marx insofar as it treats the products of human laboring bodies as entities independently of them. Clearly irritated by the claims to radicalism made by those he labels postmodern, McNally thinks he has found their Achilles' heel: “The extra-discursive body, the body that exceeds language and discourse, is the ‘other’ of the new idealism, the entity it seeks to efface in order to bestow absolute sovereignty on language. To acknowledge the centrality of the sensate body to language and society is thus to threaten the whole edifice of postmodernist theory” (p. 2).


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