As a minority group with an Islamic background the Iranian Dutch are known as ‘well-integrated’ citizens, based on their educational and occupational position in society. By taking a liberal stance on homosexuality, premarital sex and non-marital cohabitation, three currently contested topics in Dutch public debates on multiculturalism, a considerable number of them claims a ‘modern’ attitude. This chapter considers a network of young Iranian Dutch who reject what they view as restrictive sexual norms imposed by the rest of the community and instead choose to fashion an ideal queer self. According to an Iranian Dutch dominant modernity discourse, romantic premarital sexual encounters, biologically-determined homosexuality and long-term committed non-marital cohabitation are acceptable. However, this young and highly educated group appropriates an alternative approach. Decoupling sex from romance, engaging in same-sex practices while rejecting homosexuality as an identity category and perceiving cohabitation as a potential form of sexual limitation, enables this group to negotiate with norms of intimacy. Analysing the deployment of sexuality as practices of self-fashioning based on ethnographic data gathered between 2010 and 2013, this chapter illustrates how cultural boundary-crossing in this context is at times accompanied by normative articulations of gender. It questions the predominantly celebrative interpretation of the at-the-cutting-edge configurations of the intimate life and argues for an analytical framework that seeks to unravel socio-cultural embeddedness of notions of transgression. Furthermore, it contributes to the range of studied transgressive practices of intimacy at the start of the 21st century in which diasporic accounts are rather scarce.
This chapter discusses an episode that occurred while I was in graduate school. A fellow graduate student, Billy Vance, died of AIDS. The community at my graduate institution did little to acknowledge Billy’s passing. That silence, intentional or not, had an awakening effect on me as I began to call into question the purpose and efficacy of referring to ourselves as a “community.” Finding my idea(l)s about the constitutive nature of community at odds with the mindset of others, I eventually left that setting without completing graduate work.
I frame my discussion through the lens of James Baldwin’s essay The Evidence of Things Not Seen. Towards the conclusion of his work, Baldwin offers an anecdote about a friend of his, Buddy, who died of tuberculosis. Baldwin’s community, the community of the church, abandoned Buddy during his hour of need just as my community in graduate school abandoned Billy. This action led to Baldwin, a preacher’s son, leaving the church, wilfully becoming a transgressor. By unpacking Baldwin’s assertion that “the way of the transgressor is hard,” I show how the transgressor is vitally important in illuminating the wicked, if not evil, actions of the “community” in moments of suffering and/or dying.
Gender and Sexuality in Contemporary Chinese Canadian Women’s Writing
Bennett Yu-Hsiang Fu
The Poetics of ‘Mučenice’ (2013) by Želimir Periš
, to use it as an instrument of representing the contemporary world in all its hidden capacities for good and evil. Thus Periš’ book draws on the tradition of sacrilegious and transgressive rewriting of classical texts, such as the Bible, or the creative reimagining of the lives of famous people (the
Engaging the Work of Daniel Boyarin
Edited by Charlotte Fonrobert, Ishay Rosen-Zvi, Aharon Shemesh and Moulie Vidas
Contributors include Julia Watts Belser, Jonathan Boyarin, Shamma Boyarin, Virginia Burrus, Sergey Dolgopolski, Charlotte E. Fonrobert, Simon Goldhill, Erich S. Gruen, Galit Hasan-Rokem, Christine Hayes, Adi Ophir, James Redfield, Elchanan Reiner, Ishay Rosen-Zvi, Lena Salaymeh, Zvi Septimus, Aharon Shemesh, Dina Stein, Eliyahu Stern, Moulie Vidas, Barry Scott Wimpfheimer, Elliot R. Wolfson, Azzan Yadin-Israel, Israel Yuval, and Froma Zeitlin.
Gender, Identity, Culture, and the ‘Other’ in Postcolonial Women’s Narratives in East Africa
Elizabeth F. Oldfield
complexity. The complexity and diversity of the urban space of Caprica City implies dynamic processes of change and transformation at work. Thematically, diegetically and visually, the series negotiates processes of transgressive transformations between different modes of urban reality. It foregrounds said
Social Reform, Theology, and the Demarcations between Science and Religion
-century discourses that exerted a decisive influence up to the present day. “Esotericism,” as it emerged in that period, played a central role in that process. This can only be understood by a transgression of established disciplinary and geographical boundaries that promises not only a better understanding of the
269 Transgressions Charles Scott. Boundaries in Mind: A Study of Immediate Awareness Based on Psychotherapy. Crossroads Publishing Co., 1982, 160 pp. Charles Scott's new book Boundaries in Mind is a fascinating if at times frustrating book. It challenges and provokes the reader at every turn
John D. Caputo
Three Transgressions: Nietzsche, Heidegger, Derrida JOHN D. CAPUTO Villanova University Nietzsche, Heidegger and Derrida: these are not merely the names of three authors, but of three matters for thought, of three ways beyond metaphysics, three transgressions. I want to offer here a reflection