Suchergebnisse

Résumé Qu'est-ce que le genre ? Dans ce livre, publié pour la première fois en 1990, Judith Butler affirme que le genre n'exprime pas une essence, une disposition naturelle — le sexe —, mais qu'il est l'effet, naturalisé, stabilisé et sédimenté d'une performance. Cela veut dire qu'il n'y a pas de genre avant ou en dehors des pratiques qui le produisent, de manière soutenue et répétée. Cette répétition a la force performative d'un rite convenu par l'hétérosexualité obligatoire. Mais c'est aussi pour cette même raison que la répétition est, en puissance, toujours subversive. Cette affirmation radicale a des conséquences fondamentales sur notre manière d'envisager le sexe biologique, les identités de genre, le désir et la sexualité. La question n'est plus tant d'abolir le pouvoir, le genre, ou même le sexe, de faire table rase, comme si c'était possible, mais de les reprendre « de travers », par le détournement de sens, le foisonnement des pratiques et la subversion des identités. Dans ce livre désormais classique pour les recherches féministes, les études genre, les études gaies et lesbiennes, et fondateur de la théorie queer , Butler cherche à identifier les tactiques, locales, pour subvertir l'hétérosexualité obligatoire en exploitant les failles de ce régime politique. Elle donne la réplique à Michel Foucault, Sigmund Freud, Luce Irigaray, Julia Kristeva, Claude Lévi-Strauss, Monique Wittig pour repenser, avec et contre eux, les liens entre le sexe, le genre et la sexualité. En jetant le trouble dans nos catégories fondamentales de pensée et d'action, elle explore une voie nouvelle où la subversion des normes hétérosexuelles peut devenir une façon de dénaturaliser ces mêmes normes, de résister au pouvoir pour, finalement, ouvrir le champ des vies possibles. Cet article a été publié en prépublication à la version française complète de l'ouvrage (La Découverte, mars 2005)

Sportsex examines the landscape of sports writ globally. And it is about the way sport allows men and women-but mostly men-to consider their looks, their vitality, and their relationship to their gender in ways that would be considered taboo in any other context.Miller pays particular attention to the way celebrity is considered around the world through a number of different athletic activities. Along the way he also offers his own personal connection to sport as both a researcher and recipient of its abuses and pleasures.In a world where everything is considered in its relationship to globali

Applying Bourdieu to the changing Tunisian field -- The historical formation of the political field -- January 2011 – October 2011: The women's quota -- October 2011 – December 2013: The women's rights article -- December 2013 – May 2014: The women's quota 2.0

AbstractIt has often been stated that in the United States the left tends to be less united than the right on issues related to identity politics such as race, gender, and religion. This article presents evidence that this asymmetry in partisan alignment over identity politics is changing over time. Looking at various measures of public opinion shows that the left's agreement on issues related to identity politics has either caught up with the right or that the gap is diminishing. The article considers various possible explanations for unity on these issues – including personality distribution, party homogeneity, and message infrastructure – and shows that partisan spillover in the context of polarization helps explains the closing of the gap in unity between the right and the left. In an era of polarization, Democratic affiliation induces warmer feeling toward stigmatized coalition partners. Groups that may have joined the Democratic party on a single group interest claim (race, gender, religion, class) will gradually move toward greater acceptance of other group interest claims supported by the party. These findings have implications for the oft-stated strategic claim that the left needs to focus on class redistribution over identity politics if the left does not want to be fractured.

According to Mattel, Monster High dolls topped $500 million in annual sales in 2014, quickly gaining on Barbie, whose $1.3 billion in annual revenue plummeted for the fourth quarter in a row. Monster High's recent ad campaign claims, "We are monsters. We are proud." Race, ethnicity, and disability are coded into the dolls as selling points. The allure of Monster High is, in part, that political identity and the celebration of difference become consumable. The female body, the racialized body, and the disabled body have long been coded as monstrous. Monster High reclaims this label, queering it. Using Jack Halberstam's work on children's culture and Richard Berger's and Rosalind Hanmer's work on fandom, this article explores the queer potential of Monster High. Fans rewrite the Mattel narrative through fan fiction, repainting the dolls, and embodying them through virtual avatars, makeup, and costume play. These fan practices both queer the dolls' identity politics and create communities of interest that act as safe spaces for expressing queer identity and generating fan activism. These fan practices have also influenced Mattel's branding of the dolls, specifically with the recent inclusion of activism campaigns such as WeStopHate and The Kind Campaign into the Monster High Webisodes and Web site. By exploring the queer politics of Monster High fandom, this paper explains how that queering generates social change.

The complex relationship between masculinity and religion, as experienced in both the secular and ecclesiastical worlds, forms the focus for this volume, whose range encompasses the rabbis of the Babylonian and Palestinian Talmud, and moves via Carolingian and Norman France, Siena, Antioch, and high and late medieval England to the eve of the Reformation. Chapters investigate the creation and reconstitution of different expressions of masculine identity, from the clerical enthusiasts for marriage to the lay practitioners of chastity, from crusading bishops to holy kings. They also consider the extent to which lay and clerical understandings of masculinity existed in an unstable dialectical relationship, at times sharing similar features, at others pointedly different, co-opting and rejecting features of the other; the articles show this interplay to be far more complicated than a simple linear narrative of either increasing divergence, or of clerical colonization of lay masculinity. They also challenge conventional historiographies of the adoption of clerical celibacy, of the decline of monasticism and the gendered nature of piety