What are the testicles and who should we talk to to find out? What structures of women’s bodies are left over and what are missing? What matters in a body? Starting from Donna Haraway’s invitation to narrate «naturoculture» stories, in this article I am interested in how subaltern bodily narratives of intersex people and their companions change expert biologic knowledge, overflowing the classic dualisms of the clinic. I propose to read biology inside the «contact zone» in order to explore the (...) remaking of the body that extend or reconfigure expert imaginaries. This crafting approach to biological knowledge leads to treating expert objects as the provisional result of meaning negotiation processes. I argue that conceptualizing such objects as biological crafts allows us to expand the material cultures of biology to enable other bodies through conversations outside of expert/layman and nature/culture logics. (shrink)

El presente trabajo se propone analizar las formas de autogestión corporal, entendidas como producción de demarcaciones corporales y simbólicas, que sostienen las mujeres trabajadoras sexuales en relación a sus clientes, problematizando la noción de “venta del cuerpo” como argumento científico y político para justificar el gobierno del cuerpo de las mujeres. Es así que, a través de un enfoque etnográfico con reflexividad, que privilegia el discurso de las protagonistas, prestaremos especial atención a la creación de las nociones de herramienta (...) de trabajo, prestación de servicios sexuales y selección de los clientes como maneras precisas de regular las formas de involucramiento del yo y la intimidad en el intercambio de sexo por dinero. Esto implica echar luz sobre los procesos de aprendizaje sobre cómo lidiar cotidianamente con las relaciones del mundo de la prostitución, entendiendo que la autogestión corporal de demarcaciones, fronteras, familiaridades y jerarquías es parte constitutiva de las relaciones monetarias en el mundo contemporáneo. En este sentido, buscaremos hacer una contribución a la relación fructífera entre estudios del cuerpo y de las sexualidades y la sociología y antropología económicas. (shrink)

In this essay, I outline fundamental anthropological and moral principles related to human sexuality and gender identity and then apply these principles to analyze and evaluate the views of several authors who attempt to carve out a “middle way” between liberal and traditionalist approaches to these issues. In doing so, I engage especially with the claim that gender dysphoria, rather than being a psychological issue, is a type of biological intersex condition in which one’s “brain sex” is out of line (...) with one’s genital and chromosomal sex. I argue that understanding the human person as a unity of body and soul and recognizing human sexuality as ordered toward the human good of marriage understood as inseparably unitive and procreative reveals the flaws in this position and helps to show why hormonal or surgical gender reassignment therapy is not a medically or ethically appropriate response to gender dysphoria. I also offer an alternative characterization of gender dysphoria and suggestions for responding with true compassion to those who suffer from it. (shrink)

This article discusses the ethics of the use of preimplantation genetic diagnosis to prevent the birth of children with intersex conditions/disorders of sex development , such as congenital adrenal hyperplasia and androgen insensitivity syndrome . While pediatric surgeries performed on children with ambiguous genitalia have been the topic of intense bioethical controversy, there has been almost no discussion to date of the ethics of the use of PGD to reduce the prevalence of these conditions. I suggest that PGD for those (...) conditions that involve serious medical risks for those born with them is morally permissible and that PGD for other “cosmetic” variations in sexual anatomy is more defensible than might first appear. However, importantly, the arguments that establish the latter claim have radical and disturbing implications for our attitude toward diversity more generally. (shrink)

Although medical providers rely on similar tools to “treat” intersex and trans individuals, their enactment of medicalization practices varies. To deconstruct these complexities, we employ a comparative analysis of providers who specialize in intersex and trans medicine. While both sets of providers tend to hold essentialist ideologies about sex, gender, and sexuality, we argue they medicalize intersex and trans embodiments in different ways. Providers for intersex people are inclined to approach intersex as an emergency that necessitates medical attention, whereas providers (...) for trans people attempt to slow down their patients’ urgent requests for transitioning services. Building on conceptualizations of “giving gender,” we contend both sets of providers “give gender” by “giving sex.” In both cases too, providers shift their own responsibility for their medicalization practices onto others: parents in the case of intersex, or adult recipients of care in the case of trans. According to the accounts of most providers, successful medical interventions are achieved when a person adheres to heteronormative gender practices. (shrink)

En este artículo se desarrolla el marco conceptual del “contextualismo sexual” para el estudio de las variables relacionadas con el sexo en la investigación biomédica. El contextualismo sexual ofrece una alternativa a los enfoques sexuales binarios y esencialistas del estudio del sexo como variable biológica. Específicamente, el contextualismo sexual reconoce el pluralismo y la especificidad contextual que tienen las operacionalizaciones de “sexo” a través de la investigación experimental de laboratorio. A la luz de recientes normativas para la consideración del sexo (...) como variable biológica, el contextualismo sexual ofrece una guía constructiva a los/as investigadores/as biomédicos/as para abordar la variación biológica relacionada con el sexo. En tanto alternativa y crítica al esencialismo binario del sexo biológico, el contextualismo sexual contribuye a los debates actuales en filosofía de la biología, estudios feministas de la ciencia y ontología social en torno a la construcción de categorías de la diferencia sexual/genérica en la investigación científica. (shrink)

In this critical, feminist account of the management of intersex conditions under 2006's controversial “Disorders of Sex Development” (DSD) treatment model, I argue that like the “Optimal Gender of Rearing” (OGR) treatment model it replaced, DSD aims at securing a cisgendered future for the intersex patient, referring to a normalized trajectory of development across the lifespan in which multiple sexed, gendered, and sexual characteristics remain in “coherent” alignment. I argue this by critically analyzing two ways that intersex management has changed (...) between OGR and DSD: 1) regarding sex‐assignment recommendations for three patient populations and, 2) with the prenatal treatment of pregnant individuals at risk of conceiving a fetus with congenital adrenal hyperplasia with the steroid hormone dexamethasone. I conclude that like OGR before it, DSD also unjustifiably presumes that typical genitalia are necessary for cisgendered development. However, unlike OGR, it appeals to the empirically inadequate, theoretically suspect, and biologically determinist model of gender development known as brain‐organization theory. Given this, I conclude that the treatment of intersex people under DSD continues to be driven by problematically heterosexist and transphobic assumptions regarding the value and normalcy of cisgendered life, while practically and discursively constituting it as such. (shrink)

This article engages with Adriana Cavarero's framing of sexual difference, specifically in terms of how this displaces “bodies that queer”. For Cavarero, the narratable self is inescapably relational and characterized by vulnerability, which is how ethics arises in the form of a decision between caring and wounding. At the same time, Cavarero's deconstructive method of appropriating stereotypes restricts the scope of sexual difference to dimorphism. In examining the implications of this, I build on the work of Michel Foucault and Judith (...) Butler by looking to the intersexed life of Adélaïde Herculine Barbin, whose suicide in 1868 at the age of twenty‐nine was precipitated not through malice or cruelty, but through concerted care. This mode of care is anchored in the apparent self‐evidence of how we see and how we think with and through narratives that sediment in orders of power/knowledge. While agreeing with Cavarero's critique of the autonomous “I,” the article nevertheless argues for authorial audacity—the courage to name oneself—as a way of subverting asymmetrical power relations, including those that make it possible to inadvertently generate suffering through care. (shrink)

The author analyzes the origin and meaning of the expression ‘Ethics of Sexual Difference’ (ESD), contextualising it in the paradigm ‘thought of Sexual Difference’, in which the potentiality and aporias arising from the debate within the feminist movement are highlighted. Possible interpretations of these ethics, developed in the Italian philosophical context, are illustrated and evaluated. The author proposes a critical comparison with other models, for example, the queer theories, and attempts to show how the ‘Thought of Sexual Difference’ (TSD) opens (...) itself to destabilization produced by the emergence of new subjects (gay and lesbian, transgender, intersex) and their corresponding scientific knowledge. The author therefore proposes an update to the plural, ‘Ethics of Sexual Differences’ (ESDs), listing the possible methodological and content assumptions (including the development of a relational model in all scientific disciplines) and the disciplinary implications (also in the psychoanalytic field) of an ethics so defined. A reference is made to the discussion of socalled "gender ideology", in which the protagonists have often showed a certain difficulty in implementing an ESDs. (shrink)

La centralidad que tiene la dimensión erótica en nuestras sociedades occidentales se refleja, entre otros múltiples fenómenos, en amplios y diversos nichos de mercado tendientes a generar ganancias por medio de la oferta de cuerpos, bienes y servicios que promueven la maximización de las experiencias sensorio-sexuales y la optimización del cuerpo en términos estéticos y eróticos. La producción de subjetividades se juega en el marco de un mercado que ofrece experiencias que combinan diversión, esfuerzo y autopromoción bajo las lógicas de (...) los insoslayables marcadores sociales de la diferencia.Al calor de estos fenómenos contemporáneos, tejidos por las tramas del erotismo, el género y el mercado, el presente artículo se propone realizar un análisis performático y performativo de una experiencia de participación observante en un taller de seducción femenina realizado en la ciudad de Córdoba. Se abordarán las técnicas corporales que fueron enseñadas, aprendidas y ensayadas en el taller y, en un segundo momento, el tipo específico de ideal regulatorio de la feminidad que estaba siendo propuesto tanto por medio de las particulares citaciones erótico-corporales que fuimos instadas a reiterar como por el discurso experto del profesor del taller. Con ello, se busca construir una descripción densa de esta instancia apostando a que amplíe los modos de abordar y conocer cómo estos paradójicos espacios reúnen experiencias y discursos de normalización y reactivación de viejos mandatos femeninos, a la par que transforman convenciones ligadas al género y la sexualidad. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Navigating Intersex Healthcare: My OdysseyCynthiaI was born in 1965 with what the medical community called “ambiguous genitalia.” My initial announcement as a boy was called into question upon closer assessment of my atypical anatomy by medical specialists at a children’s hospital in Chicago. That team of medical experts included a pediatric urologist and a pediatric endocrinologist, as well as a prominent pediatric surgeon, who was at that time presiding (...) president of the relatively newly established American Pediatric Surgeons Association. I have wondered over the years whether, or to what extent, that status and position had any important impact on the unfolding of my medical case.Just over 100 days after my birth, I was surgically and socially reassigned female, and renamed Cynthia. My mother and physician father, ages 25 and 30, respectively, with two young sons at home, did the best they could to move ahead in life as a young family. Part of our family story is that my unusual birth contributed to my parents’ decision to move away from Chicago, where both of my parents had been raised and wanted to settle, and where my father had many professional opportunities. We relocated to Southern California to make a “fresh start” where no one would know the dark secret too terrible to be shared with any beyond a small circle of close friends and family. It would never be talked about openly.With the exception of the rare and dreaded occasions of medical appointments with my primary care physician, or maybe an endocrinologist to renew hormone prescriptions, my parents chose [End Page E3] to have me travel from our home in San Diego to a clinician in Los Angeles, away from my father’s medical colleagues. This decision was puzzling to me at the time, and maybe more so now. These trips were a source of considerable stress and anxiety, as I had no idea of what to expect; my mother told me only that treatment would “help me get my period started.” I was instructed to tell my friends and teachers that I was taking off school on a weekday to go on a “shopping trip” with my mother. As far as I know, these trips were never discussed at home with my older brothers. I heard years later that my parents disclosed some information about me with my brothers when my parents travelled outside the country. They felt that my brothers should know what had happened to me in the event of a catastrophic accident that might prevent my parents from telling me themselves. I suppose they believed that I wasn’t ready at the time to be told my own life and medical history. I can’t say for sure.I don’t want to judge my parents too harshly for how they handled my medical care. I know that it was an extremely stressful and uncertain time for them, and peer support, which I know now is so vitally important for both parents and young affected individuals like myself, was not made available to us. I never thought to ask about such help, or even consider the idea that anyone else would be in a similar situation like mine. I don’t think I would have been even remotely comfortable or willing to discuss it openly at that point.In my early twenties, I had to face another milestone in my journey and in my interactions with the medical community. I had yet to have the vaginoplasty I was told I “needed.” There was no discussion as to whether or not I wanted it or not. It just had to be done, and I was aware of the limitations I had at this vulnerable time in my life when my peer group was sexually active and I was not. My awareness of the obstacle posed by my difference made me avoid the topic of dating; it was difficult even to think about the possibility of a romantic relationship. I put it out of my mind, but I knew that it was a significant concern for my parents. My physician father did most of the prodding to get me to acknowledge the reality... (shrink)

Developments in the sociology of the body and the sociology of health impel us to investigate embodiment resistances against hegemonic biomedical definitions of normativity. Bearing in mind that the body is a social object defined by institutions, the analysis of body itineraries leads us to glimpse modes of subversion, resistance and destabilization of biomedical definitions. This article deals with the role of modern science and technology in the observation and diagnosis of the body and its consequences in the definition of (...) health and disease, the normal and the pathological. Second, biomedicine is analysed as an institution that orders gender and underpins sexual dimorphism through debates on depathologization and dysnormality. The implications of technology and medicine in the processes of neoliberal subjectivation promoted by body optimization practices are also discussed. (shrink)

In 2006, based on the advice of 50 international experts, the Lawson Wilkins Pediatric Endocrine Society and the European Society for Paediatric Endocrinology issued a consensus statement on the nomenclature and management of children who have a phenotype that is neither typical male nor female (Lee et al. 2006). Responding to a decade of criticism over the terminology that had been in place, including such terms as intersex, hermaphrodite, or pseudohermaphrodite, they proposed to call those conditions in which the patient (...) does not have the typical male or female gonads, chromosomes, or anatomy "disorders of sexual development."While this proposed change in nomenclature is helpful, in order to truly effect a .. (shrink)

Intersex pediatric surgery is a family of surgical practices performed by pediatric urologists which aim to clarify the sex of an individual with differences/disorders of sexual development, specifically those with ‘intersex’ conditions. It aims to functionally and aesthetically disambiguate an individuals’ binary sex that is obscured by intersex conditions. I ethically reassess intersex pediatric surgery in light of contemporary biotechnology, formal specialization in pediatric urology and long-term data on the efficacy of intersex pediatric surgery, finding that there are only select (...) contexts in which intersex pediatric surgery is morally justifiable. I develop novel, operationalizable and testimonially-informed moral criteria to regulate intersex pediatric surgery, working out the details for how medical professionals in pediatric healthcare facilities are best able to facilitate and augment the decision-making of parents as they decide whether intersex pediatric surgery is in the best interests of their child with intersex conditions. (shrink)

O presente artigo tem como objetivo realizar uma leitura crítica a respeito das fórmulas da sexuação assim como apresentadas por Jacques Lacan, ao longo dos Seminários 18 a 21, principalmente no que tange sua associação a um binarismo na nomeação de ambos os seus lados, propondo a um deles o título de ‘homem’ e a outro o título de ‘mulher’. A partir de um entendimento do estruturalismo e do significante, assim como propostos por Lacan, e da construção fundamentada na (...) lógica e na topologia que sustentam tais fórmulas, pretendemos demonstrar uma leitura delas que não se prende a esse binarismo, e que, portanto, pode evidenciarse mais condizente à proposta lacaniana de desessencialização e desontologização, no sentido clássico do termo. Aliado a isso, recorremos a um dos temas que são escritos pelas fórmulas, a inexistência da relação sexual, a qual, como Lacan propõe, vem a substituir o princípio aristotélico da não-contradição para a psicanálise, aparecendo como a impossibilidade de se constituir uma unidade entre o que poderia ser dito de uma essência e de uma existência, cópula nunca satisfeita entre sujeito e significante, restando sempre como não-todo, entendimento que, a partir da lógica da sexuação, pode nos dizer de uma diferença pura, sempre contraditória e paradoxal, dos modos de se constituir o sexual. (shrink)

In mid-2019, the controversy regarding South African runner Caster Semenya’s eligibility to participate in competitions against other female runners culminated in a Court of Arbitration for Sport judgement. Semenya possessed high endogenous testosterone levels (arguably a performance advantage), secondary to a disorder of sexual development. In this commentary, Aristotelean teleology is used to defend the existence of ‘male’ and ‘female’ as discrete categories. It is argued that once the athlete’s sex is established, they should be allowed to compete in the (...) category of their sex without obligatory medical treatment. Indeed, other athletes who possess advantageous genetic or phenotypic traits that fall outside of the human norm have been allowed to compete as humans without restraint. In both cases, if an athlete possesses the essential attributes of being a human or being male or female they should be permitted to compete in those respective categories; athletes’ eligibilities should not be based upon accidental attributes. (shrink)

This paper argues that current iterations of lesbian, gay, bisexual, transgender and intersex rights are limited by an overreliance on particular representations of sexuality, in which homosexuality is defined negatively through a binary of homosexual/heterosexual. The limits of these representations are explored in order to unpick the possibility of engaging in a form of sexuality politics that is grounded in difference rather than in sameness or opposition. The paper seeks to respond to Braidotti’s call for an “affirmative politics” that is (...) open to forms of creative, future-oriented action and that might serve to answer some of the more common criticisms of current LGBTI rights activism. (shrink)

Disorders of sexual differentiation lead to what is often referred to as an intersex state. This state has medical, as well as some legal, recognition. Nevertheless, the question remains whether intersex persons occupy a state in between maleness and femaleness or whether they are truly men or women. To answer this question, another important conundrum needs to be first solved: what defines sex? The answer seems rather simple to most people, yet when morphology does not coincide with haplotypes, and genetics (...) might not correlate with physiology the issue becomes more complex. This paper tackles both issues by establishing where the essence of sex is located and by superimposing that framework onto the issue of the intersex. This is achieved through giving due consideration to the biology of sexual development, as well as through the use of a teleological framework of the meaning of sex. Using a range of examples, the paper establishes that sex cannot be pinpointed to one biological variable but is rather d... (shrink)

Resumen Como resultado de las luchas de las disidencias sexogenéricas se han aprobado leyes en todo el mundo que garantizan el reconocimiento de las identidades generizadas. La Ley de Identidad de Género argentina ofrece una definición de “identidad de género” opuesta a los enfoques biológicos y a la patologización y que respeta la voluntad individual y niega todo lugar a los refrendos de terceros “autorizados”. Esta ley regula el acceso a prácticas médicas para intervenir libremente los cuerpos. Ahora bien, los (...) principios científicos del dimorfismo sexual sobre los cuales descansan esos procedimientos suelen denunciarse por reprimir, normativizar y patologizar en especial los cuerpos intersex. Analizaré la cuestión de las identidades de género a la luz de esta tensión; por último, argumentaré que la identidad es transformativa, relacional y biotecnológicamente producida.As a result of the struggles of sex and gender dissidents, laws that guarantee the recognition of gender-identities have been passed all around the world. The Argentinian Gender Identity Law offers a definition of “gender identity” as opposed to biological anchorages and pathologization, respecting personal will and leaving no room for endorsement by “authorised” third parties. This law regulates the access to medical practices to freely intervene bodies. However, the theoretical scientific principles of sexual dimorphism on which these procedures are based on are usually denounced for repressing, normalizing and pathologizing especially intersex bodies. I will analyse the issue of gender identities in the light of this tension and, finally, I will argue that identity is transformative, relational and biotechnologically produced. (shrink)

Irigaray’s engagement with Aristotelian physics provides a specific diagnosis of women’s ontological and ethical situation under Western metaphysics: Women provide place and containership to men, but have no place of their own, rendering them uncontained and abyssal. She calls for a reconfiguration of this topological imaginary as a precondition for an ethics of sexual difference. This paper returns to Aristotelian cosmological texts to further investigate the topologies of sexual difference suggested there. In an analysis both psychoanalytic and phenomenological, the paper (...) rigorously traces a teleological and oedipal narrative implicit in the structure of the Aristotelian cosmos, in which desire for the mother is superseded by love for the father. Further, the paper argues that this narrative is complicated by certain other elements in the Aristotelian text—aporias involving the notion of boundary and the relationship between space and time, the fallenness of the feminine, and the ineliminably aleatory qualities of matter. The paper concludes that such elements may provide material for disrupting this teleology of gender, opening onto not merely an ethics of sexual difference, but providing space and place for a proliferation of non-normative, queer, transgender and intersex modes of sexed and gendered subjectivity. (shrink)

ABSTRACT Reading the work of Sylvia Wynter and María Lugones together, particularly as it pertains to sex, gender, and sexuality, reveals the limits of popular discourses and frameworks of queer and feminist philosophy that may unwittingly obscure its constructions of sex and gender along the global color line. This article looks at Wynter’s analysis of gender as a category differentially applied across the global color line and Lugones’s analysis of the coloniality of gender. The author concludes to move beyond the (...) coloniality of gender requires intersex liberation, but also that intersex liberation must be understood within a decolonial framework. (shrink)

The ‘1st Congress Churches and LGBTI+ Community: ecumenical dialogues for respect for diversity’ was held between 19th and 22nd of June 2019, in the city of São Paulo. The Congress was organised by the Parish of the Holy Trinity of the Episcopal Anglican Church in Brazil and Koinonia–Ecumenical Presence in Service. As we consider this congress a historic landmark in the debates concerning religions and sexualities that escape from cisheteronormativity in Brazil, in the course of this article, we propose to (...) analyse the social and political conjuncture that motivated the event. In a second step, we will briefly describe the structure of the event, as well as its objectives, in order to understand the assumptions that guided the construction of the Letter of São Paulo, the official and public document of the Congress, approved in plenary by the participants. We believe that the Congress and the Letter of São Paulo have political potential, as they claim the rights of lesbian, gay, bisexual, transgender, intersex+ people as people of faith and denounce forms of oppression, exclusion and marginalisation reinforced by conservative and hegemonic religious discourses. (shrink)

Este trabajo analiza la intersección entre derecho y medicina que se produce en los dispositivos de normalización ante la transexualidad. Para ello, se realiza un análisis del discurso jurisprudencial y de la Ley 3/2007. A partir de este estudio, creemos que el Manual de Diagnóstico y Estadístico de Trastornos Mentales (DSM), empleado por la medicina y asumido por el derecho como requisito patologizador para el cambio registral del sexo, posee fuerza de ley, cumpliendo las funciones de los antiguos bestiarios e (...) inmunizando el binarismo sexual. (shrink)

This article explores the relationship between gender, technology, language, and how infants and children born with disorders of sexual development are shaped into intelligible members of the community. The contemporary medical model maintains that children ought to be both socially and surgically assigned and reared as one particular gender. Gender scholar Suzanne Kessler rejects this position and argues for the acceptance of greater genital variability through the use of language. Using a Heideggerian lens, the main question I seek to answer (...) in this article is: does Kessler’s approach succeed in its aim to better treat individuals born with disorders of sexual development? I argue that Kessler is successful in offering practical solutions for persons with intersexed conditions to exist and flourish as intelligible members of the community, but that her project ultimately relies on power to “challenge forth” greater acceptance of genital variance. Building on the work of Kessler and Heidegger, I argue that a better approach to making intelligible the existence of an infant born with a disorder of sexual development is not to rely on the manipulation of language, but to instead reinvigorate a sense of the sacred in response to having an intersex condition. (shrink)

This article aims to make a case for the need to sensitize the medical community on the importance of providing sexual health information in the care of intersex adolescents and young adults for whom sexuality and intimacy are sensitive subjects—and to go beyond a narrow focus on surgical outcomes. For this purpose, this article gives voice to the lived experience of “Emma,” a young adult who identifies as intersex. Setting up strong collaboration between medical teams and intersex support groups might (...) be the best way forward to provide high-quality care to youth born with variations of sex characteristics. (shrink)

Intersex is an umbrella term for variations in sexual characteristics. Although 1.7% to 4% of the population is born outside the framework of sexual binarity, the bodies of intersex people are pathologized and, according to medical specialists, in need of “repair”. This institutional stigmatization takes the form of sex reassignment surgery or hormone treatments, justified by socio-cultural premises based on heterosexist norms. Medical discourse is based less on the health, physical and psychological dangers of intersex patients than on safeguarding gendered (...) bicategorization. At the same time, individuals with intersex variations are demanding their right to self-determination, in particular through respect for their free and informed consent. Sex-assignment surgery, motivated and oriented by historically constructed gender binarity, lead to two types of epistemic injustice. A conceptual philosophical analysis of testimonial injustice and hermeneutic injustice will help us to understand the process of making intersex invisible through the epistemic relationship between intersex people and physicians. (shrink)

This article discusses how careproviders of all types can help people with differences of sexual development (DSD): people with ambiguous genitalia, who used to be referred to as intersexed. Careproviders may be in a unique position to benefit these people by offering to discuss difficult issues that concern them, even when the discussions are brief. Specific interventions include learning about people with DSD, whether through the literature or in the clinic; treating them with optimal respect; raising difficult topics such as (...) sex, fertility, and social stigma; encouraging them and helping them to meet others with DSD; and sharing the strengths that we can see that they have. We have come far, but have a long way to go. (shrink)

At the intersection of religion and sexuality, this article explores how lesbian, gay, bisexual, transgender, intersex and queer (LGBTIQ) people navigate dynamics of inclusion and exclusion within faith-based settings. Situated in a postcolonial setting, and with a specific focus on South Africa, the article delineates the oppressive dynamics at work at this intersection, along with how these are resisted through contemporary forms of activism. Grounded in a feminist analysis of relevant literature and of the field of activism in question, and (...) supplemented by interviews with key informants, the research offers a conceptual framework to advance transformative inclusion for LGBTIQ people within, and against, the dominant institutions, discourses and practices of faith.Contribution: This article contributes to the field of scholarship that concerns activism on sexual and gender rights in faith-based settings. It straddles theory and practice, offering an epistemological grounding for political action that advances the rights of LGBTIQ people. In bringing practitioner insights into academic discourse, the article adds to the burgeoning academic enquiry in this area, and offers a conceptual approach for supporting existing and new initiatives against marginalisation, exclusion and violence at the hands of faith. (shrink)

Contestations over the rights of sexual minorities and gender-nonconforming people in Africa are profoundly shaped by two discourses that both emerge from polarized domestic political debates in the United States: a human rights–centered discourse of “LGBT*I” identity politics that promotes visibility and equal protections and privileges for lesbian, gay, bisexual, trans*, and intersex individuals; and a Christonormative “family values” agenda that promotes the heterosexual nuclear family as the foundation of civilization. Analysis considers these contemporary discourses in relation to entangled colonial (...) constructions of white supremacy and heteropatriarchy used to justify the conquest and exploitation of Africa. This article takes particular interest in the power relations that are constituted through these discourses so as to uncover the underlying interests at stake within them. Through consultation with critiques advanced within critical race and critical queer theory, and critical philosophical arguments on the epistemic dimensions of racialized, sexed, and gendered oppressions, it is argued that these discourses advance U.S. hegemonic interests and reinscribe Western hegemony. It is concluded that struggles for equality among sexual minorities and gender-nonconforming people must be approached as part-and-parcel of decolonial struggles to dismantle white supremacist and Western structures of oppression. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 46, no. 2. © 2020 by Feminist Studies, Inc. 287 Julienne Obadia Responsibility, Respectability, Recognition, and Polyamory: Lessons in Subject Formation in the Age of Sexual Identity Introduction: It’s About Time “Sexuality” has become a strikingly capacious category in recent years. Lesbian, gay, bisexual, and trans* have been joined by queer, questioning, intersex, pansexual, Two Spirit, asexual, and ally, as the acronym LGBT increasingly serves as a (...) base for expanded formulations such as LGBTQQIP2SAA. In light of this trajectory, perhaps it should not have surprised me to hear so many of my polyamorist interlocutors identifying polyamory as their sexual orientation. While polyamory’s emergence as a named practice in 1990 was more closely associated with the sexual revolution than the gay liberation movement, the increasing intelligibility of polyamory as a sexual orientation, I argue, offers important insights into how, and to what effect, the category of sexuality is expanding, and illuminates contemporary mechanisms of subject formation in American late liberalism. It is tempting to analyze this phenomenon solely within the historical context of the twentieth century rise of identity politics. However, a focus on recent decades is insufficient for understanding the increasing capaciousness of the sexual orientation framework. I argue that, more than simply demonstrating a proliferation of sexual identities, polyamory ’s reconfiguration also highlights the powerful demands made of subjects of sexual orientation to be respectable by espousing particular forms of intimacy over others. These demands call for a longer historical 288 Julienne Obadia view of marriage, monogamy, and whiteness as constitutive of US social, political, and legal recognition. Consider my encounter with Steve: At the 2013 annual “Poly Living” convention in Philadelphia, organized by the polyamory advocacy group, Loving More, I gathered with the other attendees in a large circle in the main hall. After a brief welcome by the organizers, we introduced ourselves one by one and then dispersed for drinks and informal mingling. I took a seat alone and, after a moment, a man in his sixties with a graying ponytail and wearing a Hawaiian shirt approached me. “You’re an anthropologist?” he asked. “Can I talk to you for a minute?” I smiled and gestured at the seat across from me, and he introduced himself, putting his beer on the table beside mine and sitting down. Fidgeting nervously, he explained that he and his wife had been married for over twenty years, but the last several years had been sexless, with her desire waning while his had not. After learning about polyamory, he cautiously suggested it and she reluctantly agreed to let him do some sexual exploring outside the marriage, but with tight restrictions: He could go to events like these and could have limited sexual interaction with others, but he could not have penetrative sex, nor could he pursue any emotional or more-than-casual intimacy with anyone. He found these constraints difficult, understandably so at such events, where people were in fact encouraged to seek out emotional intimacy and enjoy a wide range of consensual connections. Such limitations ran counter to polyamory’s ethos, which, as indicated by the organization’s name, sought more love, although particular arrangements varied significantly. As he elaborated on these details, I realized that Steve was not simply sharing as people often did, unprompted, at these events, which seek to foster open communication, curiosity, and self-exploration. He was torn about how to identify his sexual desire and make sense of his difficulty finding fulfillment within his wife’s conditions. He paused, looking at me searchingly with a mix of distress and hope, and asked if his desire to see other people was natural. “Is it possible,” he asked, “that being poly is a sexual orientation I was born with, like being gay?” He hoped that, precisely in my capacity as an anthropologist, I might have some definitive expert knowledge about human sexuality—an incontrovertible yes or no about the provenance of his desire and the legitimacy of his dissatisfaction. Julienne Obadia 289 As Steve’s conundrum makes clear, the intelligibility of polyamory as an immutable sexual orientation is very recent. Its inclusion marks a dramatic shift from Eve Sedgwick’s observation nearly three decades ago... (shrink)

O conceito freudiano de "impulso", ou "instinto" (Trieb), é reconhecidamente um dos conceitos mais fundamentais da psicanálise. No entanto, seu sentido ainda é objeto de controvérsia. Originalmente definido por Freud em um sentido biológico ou quase biológico, sua recepção em muitas das diversas tradições pós-freudianas tendeu, frequentemente, a recusar essa filiação epistemológica inicial. Um dos sinais dessa reorientação doutrinária é a recusa da tradução de "Trieb" por "instinto" e a preferência pelo neologismo "pulsão", de origem francesa e comum na literatura (...) psicanalítica escrita em várias das línguas neolatinas, inclusive em português. O objetivo deste artigo é criticar essa tendência. Para tanto, são examinados os principais argumentos normalmente apresentados contra uma visão biológica do Trieb freudiano, a saber, 1) a alternativa terminológica entre os termos alemães "Trieb" e "Instinkt" e o modo como estes são utilizados por Freud; 2) a crítica freudiana de uma redução da sexualidade humana à função reprodutiva; 3) o conceito de "Todestrieb" ("instinto de morte" ou "pulsão de morte") formulado por Freud por volta de 1920 e central na etapa final de seu pensamento. Procura-se argumentar que essas formulações não impedem uma interpretação biológica do conceito de "Trieb". Essa interpretação, por sua vez, abre uma via de diálogo entre a psicanálise e a biologia, a qual é também enfática e explicitamente defendida por Freud. Esta primeira parte do trabalho introduz a questão e também aborda o problema da relação entre sexualidade e reprodução na psicanálise e na biologia. Uma segunda parte, a ser publicada em uma próxima edição de Scientiae Studia, será dedicada ao problema da agressividade e da autodestrutividade nessas duas áreas do conhecimento. Freud's concept of "drive" or "instinct" ("Trieb") has been widely acknowledged as one of the most fundamental concepts of psychoanalysis. However, its meaning is still a matter of controversy. It was originally defined by Freud in a biological or quasi-biological sense, but its reception in many different post-Freudian traditions has often tended to reject this early epistemological affiliation. One sign of this theoretical reorientation has been to refuse the translation of "Trieb" as "instinct" and to favor instead the neologism "pulsion" ("drive"), which has French origins and became common in the psychoanalytic literature written in many neo-Latin languages, including Portuguese. The objective of this paper is to criticize this trend. For that, the main arguments usually presented against a biological view of Freud's "Trieb" are discussed, namely: (1) the terminological alternative between the German words "Trieb" and "Instinkt" and how these terms are employed by Freud; (2) Freud's critique of the reduction of human sexuality to the reproductive function; (3) the concept of "Todestrieb" ("death instinct" or "death drive"), formulated by Freud around 1920 and central in the last stage of his thought. It is argued that these formulations do not preclude a biological interpretation of the concept of "Trieb". Such interpretation, in turn, opens the way for dialogue between psychoanalysis and biology, a dialogue which was also emphatically and explicitly supported by Freud. This first part of the paper is an introduction to this issue, and approaches the problem of the relationship between sexuality and reproduction in psychoanalysis and biology. A second part will be published in a forthcoming issue of Scientiae Studia; it will be dedicated to the problem of aggression and self-destructiveness in these two fields of knowledge. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Promoting Health and Social Progress by Accepting and Depathologizing Benign Intersex TraitsHida ViloriaI was born with ambiguous genitalia and it was a doctor who, by honoring my bodily integrity and not “fixing” me, gave me the greatest gift I’ve ever received. Because my body and its sexual traits are a positive, fundamental part of my experience and identity as a human being, I know that having my genitals removed (...) or altered according to someone else’s vision would have deeply damaged me, both physically and psychologically.The doctor who protected my autonomy was, unsurprisingly, my father. I say “unsurprisingly” because in my experience parents are typically more protective of their children than doctors are of their patients. Also, doctors do not discuss cases with other doctors in the same way they do with laypeople, as doctors know more about medical issues such as the risks involved in infant genital surgery.Other than having clitoromegaly (a large clitoris), my reproductive anatomy is typically female, and so I was assigned female and raised as such without incident. My parents didn’t discuss my intersex traits with me, and I grew up thinking of myself and being accepted as, a girl.When I began menstruating, my father told me I’d need to take pills to “grow taller.” I thought this unusual, as I wasn’t short, and later overheard my mother arguing with him, saying that the pills were “experimental”. I was reminded of this discussion years later, when she told me that the pills had actually been hormones to make my breasts grow. I never took them though as she convinced my father not to make me.Article 7 of The International Covenant on Civil and Political Rights states that, “No one shall be subjected without his free consent to medical or scientific experimentation,” and I’m grateful to both my parents for protecting my civil rights as they protected my health.Due to my Catholic upbringing and schooling, I had no opportunity to compare my genitals to other girls’, and it wasn’t until the age of twelve that I realized, while perusing magazines with friends, that I have atypical sex anatomy. Contrary to common speculation however, this awareness didn’t make me question being female. I simply assumed there must be some genital variation in humans.I feel my parents made the wisest decision possible by registering me as one of the two accepted, available genders but allowing me to live, physically and behaviorally, as who I am. Despite not having developed a stereotypically curvaceous female figure, I was popular and excelled in typically feminine social activities, as well as sports and academics. For example, I was one of four girls selected out of one hundred twenty–five that competed for a spot on my high school cheerleading [End Page 114] squad when I tried out to help a friend who needed a tryout partner.Other than escaping IGM (Intersex Genital Mutilation) and estrogen therapy, I’ve had only a few experiences pertaining to my medical care around being intersex. These experiences fall into two categories: seeing medical doctors who treated me the same after discovering that I have ambiguous genitalia, and seeing ones who didn’t. I feel incredibly blessed that my experiences in the former category vastly outweigh the latter.My first experience came at the age of twenty, when a gynecologist asked me if my clitoris had always been as large as it is. I responded that it had, and she said, while looking at me disapprovingly, that she’d like to do some tests. When I asked her what they were for though, she wouldn’t respond directly. She said I’d reported having some upper lip hair, and acne, on my intake forms. I replied that neither were above average, and asked if there were health issues I should be concerned about. She reluctantly said no. I asked what reason there was then for undergoing tests because of the size of my clitoris.She finally responded, “It’s just not normal.”Fortunately, I’d had positive reactions to my sex traits from the people I’d dated. For example, the first... (shrink)

Este trabajo analiza el arraigo diferencial de las ideas feministas en el sur en los años 60 y 70 poniendo en cuestión el énfasis eurocéntrico de algunas teorías que leen los feminismos del Sur como producto del retardo en la recepción de ideas acuñadas en el norte desconsiderando las condiciones efectivas de existencia, las tensiones Norte/Sur, las diferencias y desigualdades entre blancas y racializadas, entre burguesas y proletarias, entre heteronormadas y disidentes sexuales y corporales. A partir de la búsqueda (...) y revisión de textos traducidos y producidos en Argentina durante esos años, traza un panorama de los debates teóricos de la época recuperando a la vez el carácter internacional y situado. Ubicados en el campo de disputa entre feminismo y marxismo, esas controversias tensionaban a la vez los límites de las perspectivas patriarcales de las izquierdas y los límites de clase de ciertos feminismos. (shrink)

An autobiographical reflection on the experience of being diagnosed as intersex, this essay considers the waiting room an apt metaphor for lives shaped by medical understandings of queer corporealities. Drawing upon the work of Gayle Salamon, Malatino develops the concept of sexual synecdoche as a useful analytic tool for considering the operations of medical pathologization in the realm of non-normative gender. She concludes with a discussion of queer becoming as an alternative ontology of gendered being that offers a resistant, coalitional (...) way beyond contemporary, problematic institutionalized understandings of intersex subjectivities. (shrink)

The International Covenant on Economic, Social and Cultural Rights was signed by Turkey in 2000 and has been in force since September 23rd, 2003. For this reason, the Covenant is considered as act of parliament in our domestic law, and unlike the general procedure of application of the law, it can not be alleged to contradict the Constitution (According to Article 90 of the Turkish Constitution). The article 12 of the Covenant defines the right to health and its content. In (...) the article 12 of the Covenant, in its General Comment No. 14 published in 2000, the right to the highest attainable standard of health was interpreted and commented upon. This document contains a detailed description of the right to health, its content, and its obligations to State parties. Although this Comment of the Covenant is not binding, it is a document to which the State parties refer when taking measures related to health services. Every publication and comment on the right to health was based on the General Comment 14 of the Covenant. The Article 12 was reinterpreted by the Covenant on May 2nd, 2016 in the context of rights to sexual and reproductive health. İit has been emphasized that legal, procedural, practical and social barriers limit the access of individuals to full range sexual and reproductive health services. It has also been pointed out that accessibility of sexual and reproductive health services is a distant target for women and girls. Moreover, it has been stated that discrimination that increases exclusion in legislation and practice limits lesbian, gay, bisexual, transgender and intersex (LGBTI) individuals and disabled people'senjoyment of sexual and reproductive health rights. For this reason, it is stated that although commenting on the rights of sexual health and reproductive health is included in 14 comments, it is important to make an interpretation about them. This comment is an interpretation of a binding Convention. Therefore; It is a document that will provide guidance on measures to be taken by States Parties in respect of their rights to sexual health and reproductive health. At the same time, obstacles to discrimination in medical practice bring important approaches in terms of respect for autonomy and respect for private life. In our article, information about the content of the ESKHK's interpretation and possible reflections of this content in the field of medical law and ethics will be given. (shrink)

The author analyzes the concept of Enlightenment as described in the monograph “Medi-ums of the Enlightenment: obscene deviation” by Oleh Perepelytsia. The author notes that O. Perepelytsia considers Enlightenment as a medial phenomenon and identifies three mediums of the Enlightenment: language, sex and money. The author further notes that the main drawback of O. Perepelitsi’s concept is too broad understanding of the Enlightenment. Also O. Perepelytsia puts universal mediums in the stead of specific mediums of Enlightenment. Sex fulfilled its intermediary (...) functions even in primitive society, and continues to do that today. Sexuality is very important for the European Enlightenment, but in the Chinese Enlight-enment it does not play any special role. However, even when we talk about Europe, it is nec-essary to find out the conditions under which sex becomes a medium of the Enlightenment. Money for Enlightenment is not a medium, but one of the factors that determine the state of human nature before it is subjected to education and training. Language is a full-fledged medi-um only in Chinese Enlightenment. In Europe there is a trend towards the transformation of language into the object of education. To prove this thesis the author compares the views of Locke, Plato and Confucius. (shrink)

Phenomenological psychology is shown as a means to examine implications of mass-commodity culture, through the presentation of a phenomenological analysis of a TV commercial. This advertisement plays upon the vicissitudes of fathers' experiences of their relationships with their pre-pubescent daughters. The findings disclose an image of a father's ambivalently lived inability to tolerate his daughter's first sexual attraction to another male, and his attempt to continue to control the satisfaction of his daughter's bodily desire through commodities. The significance of and (...) alternatives to this variation are suggested. (shrink)

A combination of social forces has thrown marriage into question in westernised societies at the end of the millennium. This uncertainty creates space for new ways of thinking about marriage. In this context, we examine the idea of marriage as friendship. We trace its genealogy in the work of Mary Wollstonecraft, John Stuart Mill and Harriet Taylor and then subject it to critical scrutiny using some of Michel de Montaigne’s ideas. We ask how applic- able the ideal of higher friendship (...) is to marriage and what might be gained and lost by a synthesis of marriage and friendship. Grounding the discussion in historical sources is valuable because the topic is so little explored in the contemporary philosophical literature. This approach also allows any enduring value in these historical texts to be elicited. (shrink)

To Wrestle With Demons offers a rare glimpse of a psychiatrist's innermost thoughts about how his work affects patients, deeply move him, and reflects the society in which we live. Describing the unconscious as music, "a silent and explosive score," Dr. Ablow recalls the process of helping patients ferret out the past from the deep recesses of their minds. In so doing, he becomes enchanted with "the subtlety and power of human interaction." He describes the lonely gentleman who, gaining a (...) sense of security from hearing voices, refuses the medication that would take them away...the depressed woman whose extreme dependence on others is rooted in a violent and abusive childhood...the doting husband whose obsessive devotion to his ill wife harks back to the tragic loss of a childhood friend. In delving into the minds of his patients, Dr. Ablow must also wrestle with his own demons. He speaks with unabashed candor about the guilt he feels exchanging empathy for money, his struggle to help a homeless veteran, and the embarrassment of warning a mother of her son's intent to kill her. Through his eyes, the reader confronts a patient's suicide and a close colleague's murder. While sharing these private revelations, Dr. Ablow provides to us all a looking glass to society. Discussed here, among many issues are poverty, the insanity defense, patients' rights, sexual malpractice, and changing medical economics. Captured is the critical moment which psychiatry now finds itself - attempting to integrate technology with spirituality, science with the soul, and economics with empathy. To Wrestle With Demons offers anyone who has ever wondered whether psychiatrists are touched by the lives of their patients a resounding yes. (shrink)

Striedter's accessible concept-based book is strong on the macroevolution of brains and the developmental principles that underlie how brains evolve on that scale. In the absence of greater attention to microevolution, natural selection, and sexual selection, however, it is incomplete and not fully modern on the evolution side. Greater biological integration is needed.

The public sphere, be it the Greek agora or the New York Times op-ed page, is the realm of appearances - not citizenship. Its central event is spectacle - not dialogue. Public dialogue, the mantra of many intellectuals and political commentators, is but a contradiction in terms. Marked by an asymmetry between the few who act and the many who watch, the public sphere can undermine liberal democracy, law, and morality. Inauthenticity, superficiality, and objectification are the very essence of the (...) public sphere. But the public sphere also liberates us from the bondages of private life and fosters an existentially vital aesthetic experience. Reign of Appearances uses a variety of cases to reveal the logic of the public sphere, including homosexuality in Victorian England, the 2008 crash, antisemitism in Europe, confidence in American presidents, communications in social media, special prosecutor investigations, the visibility of African-Americans, violence during the French Revolution, the Islamic veil, and contemporary sexual politics. This unconventional account of the public sphere is critical reading for anyone who wants to understand the effects of visibility in urban life, politics, and the media. (shrink)

Commonly referred to as “cougars,” women who date younger men are often imagined as sexually assertive women who actively seek out and seduce younger men, therefore challenging major pillars of the traditional heterosexual dating script. Drawing on 55 semi-structured interviews with women aged 30-60 who date younger men, I explore the relationship formation process women experienced with younger men with the intent of shedding light on women’s behavior in that context. I found that, contrary to common cultural representations of “cougars,” (...) very few women depicted themselves as seductresses who pursued younger men, with younger men passively waiting to be courted. However, the tendency to present oneself as having played a rather passive role during the relationship formation process was more pronounced among participants over 40 than among 30-something women. I argue that in the context of age-hypogamous dating, women’s ability/desire to renegotiate the gendered script for relationship formation is constrained by the common cultural discourse indicating that a woman’s worth declines with age, as well as by the cultural discomfort toward older women’s sexuality. (shrink)

‘When I use a word’, Humpty Dumpty said, in a rather scornful tone, ‘it means just what I choose it to mean—neither more nor less.’In his recent note on Hipponax in this journal, Joseph Cotter first offers ‘a revised version of LSJ's definition’ of ὄρχις. At LSJ, s.v. ὄρχις I, ‘… testicle Hippon. 92.3 W. …’, he would delete the Hipponactean citation and rewrite the second definition, under ΙΙ, to read: ‘from similarity of shape, 1 glans penis, Hippon. 92, 2. (...) from the form of its root …’. Cotter derives his new definition from his reading of that Hipponactean line, καί μοι τὸν ὄρχιν τῆς φαλ[ …, which he supplements with the name of a marsh bird, φαλ[ηρίδος, also redefined. This supplementary ‘coot’ is said to mean ‘cock’, so that the narrator of the fragment's description of treatment for sexual impotence tells how a Lydian woman ‘thrashed with fig-branch the glans of my cock’. We are presented, then, with two previously unattested meanings of two nouns, ὄρχις and φαληρίς, and an accommodating correction of LSJ. What—I have asked Cotter—might Henry Liddell have thought of these innovations, familiar as he undoubtedly was with Humpty Dumpty's semantics! (shrink)

The centerpiece of the first volume of Michel Foucault’s History of Sexuality is the analysis of what Foucault terms the “repressive hypothesis,” the nearly universal assumption on the part of twentieth-century Westerners that we are the heirs to a Victorian legacy of sexual repression. The supreme irony of this belief, according to Foucault, is that the whole time that we have been announcing and denouncing our repressed, Victorian sexuality, discourses about sexuality have actually proliferated. Paradoxically, as Victorian as we allegedly (...) are, we cannot stop talking about sex. Much of the analysis of the first volume of the History of Sexuality consists in an unmasking and debunking of the repressive hypothesis. This unmasking does not take the simple form of a counter-claim that we are not, in fact, repressed; rather, Foucault contends that understanding sexuality solely or even primarily in terms of repression is inaccurate and misleading. As he said in an interview published in 1983, “it is not a question of denying the existence of repression. It’s one of showing that repression is always a part of a much more complex political strategy regarding sexuality. Things are not merely repressed.”1 Foucault makes this extremely clear in the introduction to the History of Sexuality, Volume 1, when he writes. (shrink)

Darwin had a hypothesis about descent with modification, and a Spencerian view of the evolution as selfish conflict. Biology remains marked by the dualism today. Many, inside the discipline and out, suppose that taking an evolutionary perspective just is to seek the secret selfishness that “explains” a successful form of life. Nowhere is this view of evolution more entrenched than in the theory specialists call Sexual Selection, a theory on the evolution of everything that differentiates the sexes. Darwin thought the (...) conspicuous sexual differences among animals are adaptations to female choice. Down to our day the biology of sexual selection confirms his melodramatic cliches: Males are passionate, armed, and ornamented, females coy and drab, conflict inevitable and ubiquitous. Roughgarden, a professor of biology at Stanford, dismisses sexual selection as “pure ideology.” “A huge body of scientific theory is incorrect.” All the parts that overlook the evolution of real cooperation, meaning not the coincidence of selfish interests, but coordinated collaboration. The evidence of such cooperation between the sexes is diverse, cumulative, and much underappreciated. Roughgarden also takes friendship and pleasure seriously. Intimate contact keeps animals coordinated, and mutual pleasure makes cooperation self-policing, without the punishing algorithms postulated by Evolutionary Psychology. Her book is a serious work of science. She argues that “sexual selection can never be demonstrated once studies are sufficiently thorough,” and shows that this whole area of evolutionary biology “is not settled science, is in considerable flux, and is not ready for export.” If you research any field affected by the claims of Sexual Selection, Evolutionary Psychology, or the Selfish Gene, you may want to study this book. (shrink)