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Taking an example of play as a point of departure, the author marks out why children's bodies have become tricky subjects often demanding the night watchman of repression. Following Foucault and Butler, she foregrounds the interrelationship between desire, the lived performances of bodies and the sometimes shattering consequences of those frames of containment in which we inscribe children, including 'girl' and 'boy'. The article then moves on to question whether Deleuze and Guattari's conceptualisation of 'becoming' offers a radical means for dismantling manifestations of the body, and in so doing, provides me with a space to consider alternative practices in relation to children and their bodies.

In the article an attempt is made to reconstruct alcoholic and drug abdiction lines of flight relying on Gilles Deleuze and Felix Guattari's reflections and some Lithuanian writers' insights by asking the question what are the peculiarities of this line looking from the perspective of everyday economy. The author notices that Deleuze connects the everyday regime of an alcoholic style of life with the concepts of limit and threshold, the paradigm of disenchántedness and becoming imperceptible. On the other side, he discerns alcoholism as a social style of life preferred by creative personalities, relying on the mode of life examples of some American creators, John Ford (1894–1973), Jack London (1876–1916), and Francis Scott Fitzgerald (1896–1940). Thirdly, the author in this article notices that by connecting the drug users line of flight with the molecular becoming and taking the examples of Henri Michaux (1899–1984) and Antonin Artaud (1896–1948) experiences Deleuze and Guattari discover the paradoxical sticking of this line of flight to the spiral moving not upwards but downwards. In the article the rhetorical question is asked: is it possible that Deleuze and Guattari wax lyrical these destructive modes of life as creative lines of flight? Nevertheless, the final conclusion is that after making the attempt to discover the inner framework of such possible styles of life, Deleuze and Guattari come to the conclusion that the best intoxication is abstinence, and the topmost level of intoxication is reached by pure water.

AbstractThis section includes eighty-six short original essays commissioned for the inaugural issue of TSQ: Transgender Studies Quarterly. Written by emerging academics, community-based writers, and senior scholars, each essay in this special issue, "Postposttranssexual: Key Concepts for a Twenty-First-Century Transgender Studies," revolves around a particular keyword or concept. Some contributions focus on a concept central to transgender studies; others describe a term of art from another discipline or interdisciplinary area and show how it might relate to transgender studies. While far from providing a complete picture of the field, these keywords begin to elucidate a conceptual vocabulary for transgender studies. Some of the submissions offer a deep and resilient resistance to the entire project of mapping the field terminologically; some reveal yet-unrealized critical potentials for the field; some take existing terms from canonical thinkers and develop the significance for transgender studies; some offer overviews of well-known methodologies and demonstrate their applicability within transgender studies; some suggest how transgender issues play out in various fields; and some map the productive tensions between trans studies and other interdisciplines.

I was born in 1982. Growing up in a Maronite family, I was a very religious teenager. I read the Bible three times a day. In the morning, I would read inspiring verses from the Psalms. After school, before doing my homework, I would read a passage from the Gospels, and before I went to bed, a passage from the Letters. I loved the Bible. It gave me strength, hope and joy. I wanted to be a missionary when I grew up, and even at a young age, I was a passionate preacher.

International audience ; Though, at first, being Christian was not a matter of ethnic identity, the Christianisation of the Later Roman Empire, from Constantine to the Edict of Thessalonica (380), gradually connects submission to Roman authority and Christian religion. In this context, one can wonder if the barbarians' conversion to Christianity had either an ethnical or, at least, a political dimension. During the fourth century, the Empire was seen as a vehicle of Christianity (or sometimes Nicene orthodoxy), facing a barbarian pagan or Arian world. In a certain way, Christianity becomes the new expression of the Roman expansionism in a time when military expansion was over. Missions toward the Barbaricum embrace the language of the Roman domination. Nonetheless, this desire of ruling Christianity in the Barbaricum meets barbarian initiatives that recognize Roman authority over Christianity, even without any political agenda. Even when there is no episcopal hierarchy, the barbarian priests can refer to Roman authority. Two conversions, which are the best documented, show that in this context, conversion to Christianity is one of the crucial steps to become Roman. Both Fritigern around 376 and Fritigil, queen of the Marcoman in 397, while converting to Christianity, chose the faith of the current emperor. For both, also, conversion takes place in a general process of integration to the Roman world. During this process, the choice of Arian or Nicene faith does not match a 'strategy of distinction', but rather a strategy of conformity to the Roman authority. During the fourth century, being Arian is not yet a distinctive feature against Romanity. At the end of the century, Christianity turns into a new kind of polis religion, so that becoming Christian is now part of becoming Roman.

International audience ; Though, at first, being Christian was not a matter of ethnic identity, the Christianisation of the Later Roman Empire, from Constantine to the Edict of Thessalonica (380), gradually connects submission to Roman authority and Christian religion. In this context, one can wonder if the barbarians' conversion to Christianity had either an ethnical or, at least, a political dimension. During the fourth century, the Empire was seen as a vehicle of Christianity (or sometimes Nicene orthodoxy), facing a barbarian pagan or Arian world. In a certain way, Christianity becomes the new expression of the Roman expansionism in a time when military expansion was over. Missions toward the Barbaricum embrace the language of the Roman domination. Nonetheless, this desire of ruling Christianity in the Barbaricum meets barbarian initiatives that recognize Roman authority over Christianity, even without any political agenda. Even when there is no episcopal hierarchy, the barbarian priests can refer to Roman authority. Two conversions, which are the best documented, show that in this context, conversion to Christianity is one of the crucial steps to become Roman. Both Fritigern around 376 and Fritigil, queen of the Marcoman in 397, while converting to Christianity, chose the faith of the current emperor. For both, also, conversion takes place in a general process of integration to the Roman world. During this process, the choice of Arian or Nicene faith does not match a 'strategy of distinction', but rather a strategy of conformity to the Roman authority. During the fourth century, being Arian is not yet a distinctive feature against Romanity. At the end of the century, Christianity turns into a new kind of polis religion, so that becoming Christian is now part of becoming Roman.

This article employs the graphic narrative Becoming Bone Sheep in order to present visually and textually the theories applied in building a critique of the Anthropocene. Concepts like gaze, becoming process, assemblage, de-flocking, racial proximity, zoe, affirmative transformations or networks will be theorized upon, resulting thus in an apparatus for the defence of all natural life. The graphic narrative exposes the flawed condition of man in relation with the nonhuman by representing a singular interaction between species – the gaze – which manages to dislocate the subjects from their individuality. Moreover, it draws on spatial confines that serve as an expression of parcelling the apparently unseen differences between the species, introducing in the discussion the re-evaluation of agency through what Braidotti calls zoe-centric ethics of becoming. Finally, it intends to delineate approaches for a further debate on countering oppressive structures in the context of Global South literature.

In their collaborations over recent years the authors have worked, through their written dialogue, in pursuit of understanding subjectivities and their 'becomings'. Until now they have not explicitly explored their subjectivities as men. Their starting point in this paper is that they do not take the assignation 'men' for granted. Using collective biography, they are interested in how the worlds that they inhabited and that inhabited them in their early lives produced, and continue to produce, 'boys' and 'men'.