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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.

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'.

AbstractThe enactive approach provides a perspective on human bodies in their organic, sensorimotor, social, and linguistic dimensions, but many fundamental issues still remain unaddressed. A crucial desideratum for a theory of human bodies is that it be able to account for concrete human becoming. In this article I show that enactive theory possesses resources to achieve this goal. Being an existential structure, human becoming is best approached by a series of progressive formal indications. I discuss three standpoints on human becoming as open, indeterminate, and therefore historical using the voices of Pico della Mirandola, Gordon W. Allport, and Paulo Freire. Drawing on Gilbert Simondon's philosophy of individuation we move from an existential to an ontological register in looking at modes of embodied becoming. His scheme of interpretation of the relation between modes of individuation allows us to understand human becoming in terms of a tendency to neotenization. I compare this ontology with an enactive theoretical account of the dimensions of embodiment, finding several compatibilities and complementarities. Various forms of bodily unfinishedness in enaction fit the Simondonian ontology and the existential analysis, where transindividuality corresponds to participatory sense-making and Freire's joint becoming of individuals and communities correlates with the open tensions in linguistic bodies between incorporation and incarnation of linguistic acts. I test some of this ideas by considering the plausibility of artificial bodies and personal becoming from an enactive perspective, using the case of replicants in the filmBlade Runner. The conclusion is that any kind of personhood, replicants included, requires living through an actual history of concrete becoming.

Naked loan selfies are a Chinese Internet phenomenon in which naked selfies taken by young women are used as a form of collateral in peer-to-peer loaning systems. Despite being the subject of sensationalised media coverage in China, naked loan selfies have so far received only very limited academic attention. Drawing on the new materialist ontologies of Karen Barad and Annemarie Mol, this article investigates naked loan selfies as techno-social entities that are enacted through specific online networks and practices. The article uses text-based research and online walkthroughs to trace the way naked loan selfies are constituted first as collateral, and second as pornography. As well as providing insight into an under-researched online phenomenon, this article contributes to the growing body of work on selfies as networked, lively and agentic.