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Author of erotic poems (Ov. Tr. 2.441, Plin. Ep. 3.5.3).

Article

Racialized sexuality is a term that describes the linking of racial attributes to sexual comportment. Racialized sexualities have been produced through colonial conquest in Africa, Asia, and the Americas. European discourses framed colonized subjects as racial and thus sexual others—as different kinds of human beings with deviant erotic practices. The colonial and racist underpinnings of religion, law, and science have produced pervasive tropes of, for example, the sexual excess of Native and African peoples and the sexual submissiveness of Asian peoples. These stereotypes have had an enduring impact on the representations of racialized people’s sexual subjectivities in art and media, in addition to academic knowledge production. Representations of the insatiable lust and spitfire of Black and Latina women, the sexual submissiveness of Asian women, the lack of Asian men and the predatory sexualities of Black men, stem from centuries of discursive circulation in fields ranging from biology to anthropology, which in turned shaped how such tropes have been taken up and reproduced in cultural production. With the understanding that racialized sexuality is a colonial product, scholars invested in anti-racism and queer politics have problematized the scientific racisms that have upheld dominant discourses of racialized sexualities by exposing their deficient methodologies, ethical violations, and often eugenicist agendas. Racialized sexualities have been lived by colonized subjects through a wide range of violences via chattel slavery, and in the early 21st century, through eroticized violence such as that inflicted on the Arab detainees of Abu Gharib prison by the United States military following 9/11. While acknowledging how racialized sexuality is intimately wedded to experiences of violation and injury, contemporary artists and scholars of sexuality have also worked to show how the very tropes that dehumanize people of color are also marked by ambivalence. These representations often present the possibilities of both pleasure and pain for racialized subjects and thus are in turns claimed, disavowed, and altered through art and scholarship in order to highlight the complexities of how racialized sexualities are experienced. Queer and trans artists of color are at the forefront of demonstrating the potential of transforming racialized sexualities from a colonial product to a creative practice.

Article

April Alliston

Sexually explicit images are among the oldest known representational artifacts, and yet none of these were ever understood as “pornography” until the word and concept began to emerge in Western European languages during the 19th century. At that time, it was used equally to refer to written texts and visual representations. The word has since entered into much more widespread usage, often referring to any and all sexually explicit material, more often to material that appears specifically designed “to stimulate erotic rather than aesthetic feelings” (Oxford English Dictionary). Since the popularization of internet pornography in the late 20th century, the term has even come to be applied to any image considered to emphasize the pleasure and seduction of the viewer over realistic representation (as in “food porn,” “real estate porn,” etc.). Many attempts have been made to define pornography more specifically, but little consensus has been achieved. Courts of law have generally avoided defining the word “pornography,” preferring to categorize sexually explicit or arousing representations in terms of “obscenity.” Feminist scholars have disagreed on the definition of pornography to the extent that the conflict became known as the “Porn Wars” of the last several decades of the 20th century. Sexually explicit or sexually stimulating representations can elicit powerful emotional responses that vary widely, and they are inextricable from questions of social power. Thus, the very act of defining pornography is implicated in political struggles over some of the most fundamental issues of human life: gender, sexuality, social equality, and the nature and power of representations. There remains no general or stable agreement concerning what it is, what effects it may have, or even whether it exists at all.

Article

Stephanie Clare

Two influential approaches to understanding sexuality emerged in the late 19th and early 20th centuries in Europe: sexology and psychoanalysis. These approaches develop a method for thinking about human sexuality apart from religious discourse. Sexology births the concept of the congenital “homosexual,” often understanding this figure as pathological. In turn, psychoanalysis, as it was first developed by Sigmund Freud, considers infantile sexuality as polymorphous and perverse. It analyzes how this perversity develops into adult genders and sexualities, sometimes through the repression of drives that, even in their repressed form, continue to show effects. In both these models, sexuality is figured as a natural force, one that may come to be shaped by social and cultural milieus, but that is ultimately innate. Breaking from this tradition, Michel Foucault’s 1978 The History of Sexuality, Volume 1 offers a different, groundbreaking approach. Rather than arguing that sexuality is repressed, Foucault argues that sexuality, as a discrete nexus of experiences and sensations, emerges in a particular nexus of power and knowledge, one that disciplines bodies to become productive and docile while also seeking to manage populations through the human sciences. In this vision, sexuality does not oppose power, but rather sex and power spiral together, producing or inciting one another. Feminist, queer, and decolonial approaches to sexuality also consider how the organization and even production of sexuality is tied to structures of power and inequality such as patriarchy, heteronormativity, colonization, and anti-black racism. For example, black feminist and queer of color scholarship explore the ways in which racial difference and inequality has been justified through the production of gendered, sexual stereotypes. Indigenous and decolonial approaches build on this argument, looking to how colonization was often figured as a form of erotic penetration of a feminized land, considering how enforcing heterosexuality and binary gender formation have been key to both colonization and settler colonialism, and attending to the ongoing legacies of colonial sexual violence. These approaches often seek to reclaim and reimagine the erotic as a part of a project of resistance and collective survival.

Article

The comparative study of mysticism began in the mid-19th century, with the development of the modern meaning of the word, which had begun to be used as a substantive, with the classification of “mystics” in the 17th century. This differed from the traditional Greek Christian use of the adjective mystikos, to qualify rituals, scriptures, sacraments, and theology as “mystical” contexts of the human encounter with the Divine. This modern shift highlighted the personal experience of ultimate Reality, rather than the sociocultural context. Certain individuals claimed to encounter the Divine or spiritual realities more directly, separate from traditional mediums of religious experience. The study of this phenomenon tended in the early 20th century to focus on the psychology and the phenomenology of the personal experience, generally described as an altered state of consciousness with specific characteristics, processes, stages, effects, and stimulants. This emphasis on common features influenced the development of perennialist and traditionalist theorists, who saw evidence of the same experiential origin, fundamental principles, or epistemology among major world religions. Some essentialist views of mysticism argued that a pure consciousness-experience of undifferentiated unity or non-duality is the core feature of all mysticism, in contrast to other religious experiences. Reaction to these positions led to contextualist or constructivist views of mysticism, which presume the sociocultural character of mysticism. In its most extreme form, the contextualist perspective suggests that all mystical experiences among traditions are different, given diverse socio-religious categories that overdetermine the experience. In turn, some critical scholarship has proposed qualifications to contextualism within the context of a general acceptance of many of its tenets, even among many theorists with essentialist tendencies. Up to the late 20th century, much scholarship in the area tended to downplay the sociocultural features of mysticism, emphasizing the psychological dynamics and an individual, disembodied, and radically transcendent ideal. This brought into question the relationship of morality to mystical experience and raised concerns about the status of entheogens—the use of psychoactive drugs in religious contexts. Interest in the comparative study of mysticism has also extended into the area of neuroscience, where researchers explore electro-chemical brain states associated with mystical experience, in proposing evidence of a mystical neurological substrate. But the essentialist/contextualist debate also moved the comparative study of mysticism beyond issues of epistemology, consciousness-states, ontology, and cognitive neuroscience, broadening the field to include other aspects of religious experience. Some studies have brought feminist concerns to bear on the discussion, insofar as women’s mysticism has been overshadowed and even repressed by men, and was seen to preclude legitimate experiential possibilities of a more embodied character. Related scholarship in history and depth psychology has focused creatively on the nature and significance of erotic elements of mysticism in comparative studies, with special attention to associated physical phenomena and their transformative dynamics. Similarly, more embodied features of comparative mysticism are the subject of transpersonal psychology, which draws on many humanistic disciplines and supports participatory approaches to the field. Transpersonal psychology remains open to claims that the ego can be transcended in movements into higher states of being that ideally involve personal/spiritual enhancement and integration. Also, some more recent proponents of new comparative theology advocate methods that engage the scholar in specific beliefs or practices of another tradition, and include subsequent clarification and elaboration of one’s own perspective in light of such comparative study, in exploring phenomena related to comparative mystical experience.

Article

Terentius Varro Atacinus, Publius, a poet born in the Atax (Aude) valley in Gallia Narbonensis or at *Narbo itself in 82 bce. Nothing is known of his life except that he learned Greek at the age of thirty-five (Jerome, Chronicle ). The first of his poems was no doubt his Bellum Sequanicum , an historical epic on Caesar's campaign of 58 bce. After he made the acquaintance of Greek literature, he translated *Apollonius (1) Rhodius under the title Argonautae , wrote amatory verse addressed to a “Leucadia” (Prop. 2.34.85; Ov. Tr. 2.439), a name chosen, like “Lesbia,” to recall *Sappho (if this was in elegiacs it was his only work not in hexameters), and composed two didactic works, Chorographia (which seems to show knowledge of Alexander of Ephesus) and Ephemeris (the title is an emendation), a poem on weather forecasting in which he used *Aratus (1) (his version influenced Virgil's treatment of the same topic in G.