Sexual Citizenship on the Autism Spectrum
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Need of Third Gender Justice in Indian Society
IJRESS Volume 2, Issue 12 (December 2012) ISSN: 2249-7382 HISTORICAL BACKGROUND AND LEGAL STATUS OF THIRD GENDER IN INDIAN SOCIETY Preeti Sharma* ABSTRACT The terms third gender and third sex describe individuals who are categorized as neither man or woman as well as the social category present in those societies who recognize three or more genders. To different cultures or individuals, a third gender or six may represent an intermediate state between men and women, a state of being both. The term has been used to describe hizras of India, Bangladesh and Pakistan who have gained legal identity, Fa'afafine of Polynesia, and Sworn virgins of the Balkans, among others, and is also used by many of such groups and individuals to describe themselves like the hizra, the third gender is in many cultures made up of biological males who takes on a feminine gender or sexual role. Disowned by their families in their childhood and ridiculed and abused by everyone as ''hijra'' or third sex, eunuchs earn their livelihood by dancing at the beat of drums and often resort to obscene postures but their pain and agony is not generally noticed and this demand is just a reminder of how helpless and neglected this section of society is. Thousands of welfare schemes have been launched by the government but these are only for men and women and third sex do not figure anywhere and this demand only showed mirror to society. The Constitution gives rights on the basis of citizenship and on the grounds of gender but the gross discrimination on the part of our legislature is evident. -
Polyamory and Holy Union in Metropolitan Community Churches
Polyamory and Holy Union In Metropolitan Community Churches Frances Luella Mayes May 5, 2003 Ecumenical Theological Seminary Submitted in partial fulfillment of the requirements for the Doctor of Ministry Degree. Approved: Date: 5 May 2003 ___________________________________________ __________ The Rev. Dr. David Swink, D.Min., Committee Chair ___________________________________________ __________ Dr. Virginia Ramey Mollenkott, Phd., Content Specialist ___________________________________________ __________ Dr. Anneliese Sinnott, Phd., O.P., Faculty Reader ___________________________________________ __________ The Rev. Paul Jaramogi, D.Min., Peer Reader Rev. Frances Mayes, MCC Holy Union All rights reserved. Frances L. Mayes, 2003 ii Rev. Frances Mayes, MCC Holy Union Abstract Metropolitan Community Churches have performed Holy Union commitment ceremonies for same-sex couples since 1969. An ongoing internal dialogue concerns whether to expand the definition to include families with more than two adult partners. This paper summarizes historical definitions of marriage and family, development of sexual theology, and current descriptions of contemporary families of varying compositions. Fourteen interviews were conducted to elicit the stories of non- monogamous MCC families. Portions of the interviews are presented as input into the discussion. iii Rev. Frances Mayes, MCC Holy Union Acknowledgements The author would like to acknowledge the help and support given to her by the dissertation committee: Chairman Rev. Dr. David Swink, Content Specialist Dr. Virginia Ramey Mollenkott, Reader Dr. Anneliese Sinnot, OP, and Peer Reader Rev. Paul Jaramogi, who nurtured this paper’s evolution. Thanks also to the Emmaus Colleague Group who patiently stood with me as my theology and practice changed and developed, and who gestated with me the four mini- project papers that preceded the dissertation. -
Split Identification: Representations of Rape in Gaspar Noé's Irréversible
DOUGLAS KEESEY California Polytechnic State University Split identification: Representations of rape in Gaspar Noé’s Irréversible and Catherine Breillat’s A ma soeur!/Fat Girl ABSTRACT This article critically examines rape scenes in two films of the ‘new extreme cinema’, Gaspar Noé’s Irréversible (2002) and Catherine Breillat’s A ma sœur!/Fat Girl (2001). On the surface, Noé’s disturbing long-take rape scene is clearly designed to foster empathy with the woman’s experience and to induce a physical aversion to rape. However, a deeper examination of the scene’s ambiguous techniques reveals that they actually work to split the viewer’s identification between the rapist and the woman he attacks. One function of this split is to lead the viewer – who is presumed to be male – along an emotional path from lustful aggression towards empathic understanding. Similarly, the film also provides audiences with a transitional figure – a male character who is almost raped – as someone with whom they can identify on the way towards identifying with the female. But this male character ultimately serves as a negative example when he moves to take revenge – an act which is shown to be an extension of the rape, part of the same masculinist ideology or myth of male inviolability perpetuated through the violation of others. Furthermore, the revenge is revealed as being the male character’s denial of his own complicity in the rape and of his own participation in ‘rape culture’. The rape scene in Breillat’s 1A ma sœur! also induces in the viewer a split identification with the rapist and with the female subjected to attack – in this case a young girl who disturbingly seems to ‘acquiesce’ to the assault. -
Fashion, Bodies, and Objects
Studies in 20th Century Literature Volume 20 Issue 2 French Issue: The Object in France Today: Six essays collected and edited by Article 7 Martine Antle with five essays on French narrative 6-1-1996 Fashion, Bodies, and Objects Jean-François Fourny Ohio State University Follow this and additional works at: https://newprairiepress.org/sttcl Part of the Film and Media Studies Commons, and the French and Francophone Literature Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Fourny, Jean-François (1996) "Fashion, Bodies, and Objects," Studies in 20th Century Literature: Vol. 20: Iss. 2, Article 7. https://doi.org/10.4148/2334-4415.1397 This Article is brought to you for free and open access by New Prairie Press. It has been accepted for inclusion in Studies in 20th Century Literature by an authorized administrator of New Prairie Press. For more information, please contact [email protected]. Fashion, Bodies, and Objects Abstract This essay is based on the assumption that the body has undergone a process of fragmentation that started with "modern" art and commodity fetishism that is being amplified today by an increasingly fetishistic high fashion industry itself relayed by music videos and a gigantic pornography industry. This article begins with a discussion of fetishism and objectification as they appear in high fashion shows where underwear becomes wear (turning the inside into the outside), thus expanding (or dissolving) the traditional notion of pornography because they are both reported in comparable terms by mainstream magazines such as Femmes and less conventional publications such as Penthouse. -
Marten Stol WOMEN in the ANCIENT NEAR EAST
Marten Stol WOMEN IN THE ANCIENT NEAR EAST Marten Stol Women in the Ancient Near East Marten Stol Women in the Ancient Near East Translated by Helen and Mervyn Richardson ISBN 978-1-61451-323-0 e-ISBN (PDF) 978-1-61451-263-9 e-ISBN (EPUB) 978-1-5015-0021-3 This work is licensed under the Creative Commons Attribution-NonCommercial- NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/ by-nc-nd/3.0/ Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. Original edition: Vrouwen van Babylon. Prinsessen, priesteressen, prostituees in de bakermat van de cultuur. Uitgeverij Kok, Utrecht (2012). Translated by Helen and Mervyn Richardson © 2016 Walter de Gruyter Inc., Boston/Berlin Cover Image: Marten Stol Typesetting: Dörlemann Satz GmbH & Co. KG, Lemförde Printing and binding: cpi books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Table of Contents Introduction 1 Map 5 1 Her outward appearance 7 1.1 Phases of life 7 1.2 The girl 10 1.3 The virgin 13 1.4 Women’s clothing 17 1.5 Cosmetics and beauty 47 1.6 The language of women 56 1.7 Women’s names 58 2 Marriage 60 2.1 Preparations 62 2.2 Age for marrying 66 2.3 Regulations 67 2.4 The betrothal 72 2.5 The wedding 93 2.6 -
Sexual Fantasy and Masturbation Among Asexual Individuals: an In-Depth Exploration
Arch Sex Behav (2017) 46:311–328 DOI 10.1007/s10508-016-0870-8 SPECIAL SECTION: THE PUZZLE OF SEXUAL ORIENTATION Sexual Fantasy and Masturbation Among Asexual Individuals: An In-Depth Exploration 1 1 2 Morag A. Yule • Lori A. Brotto • Boris B. Gorzalka Received: 4 January 2016 / Revised: 8 August 2016 / Accepted: 20 September 2016 / Published online: 23 November 2016 Ó Springer Science+Business Media New York 2016 Abstract Human asexuality is generally defined as a lack of pants(bothmenandwomen)wereequallylikelytofantasizeabout sexual attraction. We used online questionnaires to investigate topics such as fetishes and BDSM. reasons for masturbation, and explored and compared the con- tentsofsexualfantasiesofasexualindividuals(identifiedusing Keywords Asexuality Á Sexual orientation Á Masturbation Á the Asexual Identification Scale) with those of sexual individ- Sexual fantasy uals. A total of 351 asexual participants (292 women, 59 men) and 388sexualparticipants(221women,167men)participated.Asex- ual women were significantly less likely to masturbate than sexual Introduction women, sexual men, and asexual men. Asexual women were less likely to report masturbating for sexual pleasure or fun than their Although the definition of asexuality varies somewhat, the gen- sexualcounterparts, and asexualmen were less likely to reportmas- erallyaccepteddefinitionisthedefinitionforwardedbythelargest turbating forsexualpleasure than sexualmen. Both asexualwomen online web-community of asexual individuals (Asexuality Visi- andmen weresignificantlymorelikelythansexualwomenand -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
How to Feel Like a Woman, Or Why Punishment Is a Drag Mary Anne Franks University of Miami School of Law, [email protected]
University of Miami Law School University of Miami School of Law Institutional Repository Articles Faculty and Deans 2014 How to Feel Like a Woman, or Why Punishment Is a Drag Mary Anne Franks University of Miami School of Law, [email protected] Follow this and additional works at: https://repository.law.miami.edu/fac_articles Part of the Law and Gender Commons, Law and Society Commons, and the Sexuality and the Law Commons Recommended Citation Mary Anne Franks, How to Feel Like a Woman, or Why Punishment Is a Drag, 61 UCLA L. Rev. 566 (2014). This Article is brought to you for free and open access by the Faculty and Deans at University of Miami School of Law Institutional Repository. It has been accepted for inclusion in Articles by an authorized administrator of University of Miami School of Law Institutional Repository. For more information, please contact [email protected]. How to Feel Like a Woman, or Why Punishment Is a Drag Mary Anne Franks ABSTRACT If a man in prison says that he was made -to feel like a woman," this is commonly understood to mean that he was degraded, dehumanized, and sexualized. This association of femininity with punishment has significant implications for the way our society understands not only the sexual abuse of men in prison but also sexual abuse generally These important implications are usually overlooked, however, because law and society typically regard prison feminization as a problem of gender transposition: that is, as a problem of men being treated like women. In contrast, this Article argues that feminization is punitive for both men and women. -
Eunuchs in the Bible 1. Introduction
Acta Theologica Supplementum 7 2005 EUNUCHS IN THE BIBLE ABSTRACT In the original texts of the Bible a “eunuch” is termed saris (Hebrew, Old Testament) or eunouchos (Greek, New Testament). However, both these words could apart from meaning a castrate, also refer to an official or a commander. This study therefore exa- mines the 38 original biblical references to saris and the two references to eunouchos in order to determine their meaning in context. In addition two concepts related to eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage (celibates), are also discussed. 1. INTRODUCTION The concept of a “eunuch” (a castrate) is described in the Bible prima- rily by two words, namely saris (Hebrew, Old Testament) and eunouchos (Greek, New Testament) (Hug 1918:449-455; Horstmanshoff 2000: 101-114). In addition to “eunuch”, however, both words can also mean “official” or “commander”, while castration is sometimes indirectly referred to without using these terms. This study therefore set out to determine the true appearance of eunuchism in the Bible. The aim was to use textual context and, in particular, any circum- stantial evidence to determine which of the two meanings is applic- able in each case where the word saris (O.T.) or eunouchos (N.T.) occurs in the Bible. All instances of the words saris and eunouchos were thus identified in the original Hebrew and Greek texts of the Bible and compared with the later Septuagint and Vulgate texts, as well as with Afrikaans and English Bible translations. The meanings of the words were determined with due cognisance of textual context, relevant histo- rical customs and attitudes relating to eunuchs (Hug 1918:449-455; Grey 1974:579-85; Horstmanshoff 2000:101-14). -
True and False Claims About Scripture and Homosexual Practice
What the Evidence Really Says about Scripture and Homosexual Practice: Five Issues by Prof. Robert A. J. Gagnon, Ph.D. Author of The Bible and Homosexual Practice (Abingdon Press, 2001; 500 pgs.) and co‐author of Homosexuality and the Bible: Two Views (Fortress Press, 2003; 120 pgs.) March 14, 2009 1. Jesus Claim: Jesus had no interest in maintaining a male‐female requirement for sexual relations. What the evidence really shows: Jesus believed that a male‐female requirement for sexual relations was foundational, a core value of Scripture’s sexual ethics on which other sexual standards should be based, including the ‘twoness’ of a sexual union. Jesus predicated marital twoness—the restriction of the number of persons in a sexual union to two, whether concurrently (no polygamy) or serially (no cycle of divorce and remarriage) —on the fact that “from the beginning of creation, ‘male and female He made them’ [Gen 1:27] and ‘for this reason a man … will be joined to his wife and the two will become one flesh’ [Gen 2:24]” (Mark 10:2-12; Matt 19:3-9). In other words, the fact that God had designed two (and only two) primary sexes for complementary sexual pairing was Jesus’ basis for a rigorous monogamy position. He reasoned that, since the union of the two sexual halves creates an integrated, self-contained sexual whole, a third sexual partner was neither necessary nor desirable. We know that this was Jesus’ reasoning because the only other first-century Jews who shared Jesus’ opposition to more than two persons in a sexual bond were the Essenes, who likewise rejected “taking two wives in their lives” because “the foundation of creation is ‘male and female he created them’ [Gen 1:27]” and because “those who entered [Noah’s] ark went in two by two into the ark [Gen 7:9]” (Damascus Covenant 4.20-5.1). -
Eunuchs and Concubines in the History of Islamic Southeast Asia
EUNUCHS AND Moreover, they were always of servile CONCUBINES IN THE status, as the holy law demanded. In Southeast Asia, in contrast, concubines HISTORY OF ISLAMIC (gundik) were sometimes free, and SOUTHEAST ASIA eunuchs (sida-sida) mysteriously dis- appeared around 1700. William Gervase Clarence- 1 Unfortunately, the nature of these Smith practices in Islamic Southeast Asia is hard to unravel, as they are covered by a veil of silence. Servitude itself is seen as highly Abstract embarrassing (Salman 2001). 'Sexual aberrations' merely compound the In the early 17th century, male servant embarrassment, and outsiders writing eunuchs were common, notably at the about such matters easily attract Persianised Acehnese court of Iskandar accusations of 'Orientalism' and Muda. By mid-century, the castration of 'voyeurism.' This is unfortunate, because a male slaves mysteriously disappeared. study of these topics helps to illuminate Concubinage, however, lasted much historical specificities pertaining to both longer. While there were sporadic Islam and sexuality in the region. attempts to stamp out abuses, for example sexual relations with pre-pubescent slave Concubinage in Islam girls, and possibly, clitoridectomy, a reasoned rejection of the institution of Across Islamdom, the ulama accepted that concubinage on religious grounds failed a man could have an unlimited number of to emerge. This paper discusses the sexual servile concubines. Quranic references to treatment of slaves across Islamic 'those whom your right hand possesses' Southeast Asia, a subject which sheds seemed to justify the institution, and the important light on historical specificities Prophet himself was believed to have pertaining to both Islam and sexuality in owned two concubines in the latter stages the region, yet which continues to be of his life (Ruthven 2000: 57, 62-3, Awde treated with silence, embarrassment or 2000: 10, Zaidi 1935). -
Clinical Practice Guidelines for Working with People with Kink Interests DECEMBER 2019
Clinical Practice Guidelines for Working with People with Kink Interests DECEMBER 2019 Developed by the Kink Clinical Practice Guidelines Project kinkguidelines.com Clinical Practice Guidelines for Working with People with Kink Interests Table of Contents Kink Clinical Practice Guidelines Project ................................................................................................. 4 Citation: .................................................................................................................................................. 4 Purpose .................................................................................................................................................. 4 Cultural and Professional Context for Developing these Practice Guidelines ............................ 5 Process of Developing these Practice Guidelines ............................................................................ 6 Clinical Practice Guidelines for Working with People with Kink Interests ....................................... 8 Guideline 1: Clinicians understand that kink is used as an umbrella term for a wide range of consensual erotic or intimate behaviors, fantasies, relationships, and identities. ................... 8 Guideline 2: Clinicians will be aware of their professional competence and scope of practice when working with clients who are exploring kink or who are kink-identified, and will consult, obtain supervision, and/or refer as appropriate to best serve their clients. .... 10 Guideline 3: Clinicians understand