Anthropology of Sexuality

Based on a detailed ethnography, this book explores the promises and expectations of tourism in Cuba, drawing attention to the challenges that tourists and local people face in establishing meaningful connections with each other. Notions of informal encounter and relational idiom illuminate ambiguous experiences of tourism harassment, economic transactions, hospitality, friendship, and festive and sexual relationships. Comparing these various connections, the author shows the potential of touristic encounters to redefine their moral foundations, power dynamics, and implications, offering new insights into how contemporary relationships across difference and inequality are imagined and understood.

How can we, as Beatriz Colomina (1992) has called for, 'reread theories of sexualities in architectural terms and architecture in sexual terms' and 'how is the question of space already inscribed in the question of sexuality'? Taking as starting points two topics raised in Preciado's work (2013), I seek to examine sexuality in relation firstly to the spaceless space, in its varied connotations, and secondly, to separation and invisibility.

The dramatic development of women and gender studies over the past decades has profound implications for anthropological research. The course begins with a historical look at the emergence of women and gender issues in the field of anthropology and focuses on the relationship between feminism and anthropology. We shall then explore the myriad of ways in which gender ideologies, discourses and practices are constructed in different cultural environments. Emphasis will be put on current sensitive debates that concern anthropologists of gender (religion as masculine domination, gender and nationalism, pornography, prostitution and FMG). Readings and discussions will provide avenues for exploring key issues such as essentialism/constructivism, universalism/relativism, power/resistance, differences/identities, sexualities, gendered bodies, and the masculine domination as they relate to men and women in different societies.

Sex and sexuality have been approached in anthropology either as a topic of investigation or as a methodological concern, in the latter case, with regard to the anthropologist’s own sexual or romantic involvements in the field. Based on ethnographic fieldwork at an upmarket hairdressing salon in Berlin, this article troubles this compartmentalized framing. The hairdressers’ way of introducing sexual ambiguity to social situations suggests a notion of sexuality beyond identity, community or practice. Sexuality as world-making disorients the anthropological project of sense-making through the gesture of the wink. Drawing on the gay archive of camp, a style of exaggeration, ridicule and artificiality, this article highlights the productive moments of such disorientations that can inform a queer sensibility in anthropology. This calls for bodily and affective indulgences in the field and invites ambiguous performativity into the ethnographic text in order to enrich anthropology’s take on sex and sexuality.

Вступ до книжки "Криптадії Федора Вовка: винайдення сороміцького. Етнографія сексуальности на межі XIX–XX століть" , упоряд., підгот. текстів, комент. та покажч., археогр. і бібліогр. опрац. Марії Маєрчик і Олени Боряк; вступ. стаття Марії Маєрчик (Київ: Критика, 2018), C. 1-51.

Inventing the Obscene: the Hidden Collections of Fedir Vovk (the Ethnography of Sexuality in the Late 19th  and Early 20th  Century) edited by Maria Mayerchyk and Olena Boriak comprises an archive of Ukrainian, Russian and Jewish bawdy folklore and invectives collected at the turn of the 20th  century by Fedir Vovk (1847–1918), a well-known Ukrainian archaeologist, ethnographer and anthropologist who emigrated from the Russian Empire in 1879 and lived in Paris since 1887. The material was collected for the Kρυπτάδια: Recueil de documents pour servirà l’étude des traditions populaires (1883–1911), a Paris-based multilingual annual that specialized in publishing the “obscene” folklore of different ethnic groups. Vovk assembled and edited three collections of materials and published them in volumes V (“Folklore de l’Ukraine” and “Folklore de La Grande Russie”, 1898) and VIII (“Folklore de l’Ukraine”, 1902) of the Kρυπτάδια. The publications included ritual and lyric songs, poems, tales, anecdotes, proverbs and invectives.
This volume contains critically annotated material partly reconstructed and translated from French and Yiddish collections of Ukrainian, Russian and Jewish folklore published in the two volumes of Kρυπτάδια. In addition it contains the obscene folklore collected by Volodymyr Hnatyuk, Borys Hrinchenko, Vasyl Stepanenko and Oleksandr Rusov, well-known Ukrainian folklorists who in the late 19th and early 20th century sent their manuscripts to Vovk for publication in the Kρυπτάδια; this material, however, was not published and remained in Vovk’s archive.
An introductory chapter “ ‘Erotic Folklore’ as a Discursive Category” by Maria Mayerchyk presents a conceptual framework for scholarly rethinking of how and why the “ethnography of sexuality” emerged as a new discipline at the turn of the 20th century. The reference material in the appendices contains commentary, indexes of words and texts as well as indexes of geographical and personal names.

Mayerchyk, Maria and Olena Boriak, eds. Inventing the Obscene: The Hidden Collections of Fedir Vovk (The Ethnography of Sexuality in the Late 19th and Early 20th Centuries). Kyiv: Krytyka, 2018. (Introduction in Ukrainian, folklore texts and comments in Ukrainian, Yiddish, and Russian; summary in English).

The Eastern Slavic rusalki are feminine mythological beings commonly associated with water, death, and sexuality. They have been thoroughly ethnographically described, classified and compared. This paper presents a re-evaluation of D. K. Zelenin's classic interpretation of these beings as the souls of women deceased by untimely or unjust death. By means of analysis of their function and embedding in the entire social-cultural environment, it is shown how rusalki make sense in the symbolic system of East Slavic folklore. One of the main goals is to understand how intricately are rusalki and stories about them connected with the Orthodox liturgical year, specifically with the week following Pentecost. The paper concludes that these feminine revenants are symbolic representation of an eternal unripenness, which needed to be annually revived temporarily in order to help the symbolic system to cross the liminal phase of the agricultural and liturgical year cycle.

MERGING IS SEX OBVIOUSLY,  NORMAL MERGING IS KNOWING THE PAST, PRESENT AND FUTURE OF BOTH BEINGS, NO YOU OR I = ONENESS,  THE TWO ANUs MERGE – IF ONE IS AN ATTACK, THEN THE ORIGINAL ANU BECOMES SMALLER, DUMBER AND WEAKER, WHICH IS WHAT IS GOING ON HERE. 

AND - OUR "REALITY" UNMASKED

Pregnancy is considered a feminine experience in mainstream Canadian culture. Babies identified as female at birth are expected to grow up to become feminine heterosexual mothers. This research considers the desires, choices, and experiences of individuals who were identified as female at birth, but who do not identify as feminine heterosexual women; this dissertation focuses on the reproductive desires, choices, and experiences of butch lesbians, transmen, and genderqueer individuals in British Columbia. Three methods and two distinct populations formed this research. Participant observation was conducted in 21 cities across southern BC. Questionnaires were completed by 28 health care professionals (HCPs), and by 46 butch lesbian, transmen, and genderqueer (BTQ) individuals. Face-to-face interviews were conducted with 10 HCPs, 8 BTQ individuals who had experienced at least one successful pregnancy, and 4 BTQ individuals who had either experienced or been diagnosed with a condition linked to infertility. What I found, is that for many BTQ individuals, reproduction associated with the female body (ie: pregnancy and breastfeeding) is not exclusively considered a feminine desire or experience. In fact, what I discovered is that BTQ individuals who experience pregnancy and breastfeeding explicitly challenge the cultural fetish associating femininity with reproduction (including pregnancy, breastfeeding, mothering, and fertility). Thus, I highlight not only the typically ignored desire and achievement of pregnancy of BTQ individuals, but also how BTQ individuals have experienced breastfeeding, how some BTQ parents raise queerlings, and how some BTQ individuals have negotiated diagnoses and experiences of infertility. Overall, I highlight the unique and various expectations and experiences that butch lesbians, transmen, and genderqueer individuals have regarding their ‘female’ (and potential) biological reproduction. In the end, I hope that by presenting the diverse reproductive experiences, desires, and choices of BTQ individuals, that I can foster more of an understanding of these experiences, desires, choices, and individuals, and thus challenge the cultural fetish that links femininity with ‘female’-associated reproduction. Moreover, I offer recommendations for health care professionals in an effort to foster more understanding in BTQ health care, as well as help to facilitate more queer competent health care professionals.

When the culture ignored people who did not identify with their own sex, it was much simpler. You could be sure that someone dressed like a woman was a female, and those dressed like a man was a male. In fact, you never even questioned it, until you picked up a cross-dresser at a bar and discovered a woman can have a penis. Most women don’t have a penis, of course, but you need to treat people with respect for their uniqueness and be sensitive to those women who stick out from the crowd.

« Pourquoi Seth a-t-il cherché (et réussi) à sodomiser son neveu Horus ? » La question peut faire sourire mais à travers plusieurs textes anciens dont le Papyrus Chester Beatty I, elle est révélatrice de la façon dont les Egyptiens concevaient l’acte homosexuel…

https://www.youtube.com/watch?v=M5ZIdy3I1jg

English subtitles available

#ToutankaTube #Egypte #Egypteantique #EgypteAncienne #Egyptologie #Histoire #Culture #Papyrus #Hiéroglyphes #chaîneYouTube #chaînedegyptologie #documentaire #sitestoquedantiquitetaquaslikertoutankatube #Horus #Seth #Isis #balancetonporc #sexe #homosexualité #mythe #mythologie #mythologieégyptienne #AmandineMarshall

Tomando como corpus de analise a revista sadomasoquista e fetichista norte-americana Bizarre, editada entre 1946 e 1959 por John Willie, o presente artigo busca refletir sobre a relação entre o conteúdo da publicação e seus leitores, evidenciada sobretudo nas páginas de suas seções de correspondência. Após uma breve apresentação das práticas e da rede agrupada sob a sigla BDSM, buscaremos, nas páginas de Bizarre, diferentes modulações de agência de imagens, objetos e textos e seus efeitos sobre práticas, corpos e desejos sexuais tidos como'desviantes'. Tais modulações serão divididas a partir da ideias de excitação, imaginação, identificação e multiplicação, a partir das quais, serão esboçados debates com teorias sobre o fetichismo, a agência das imagens e a formação identitária.

Sexuality has been one of the anthropological field to investigate, since the time anthropologists started to account the life of premieres. The study of sexuality has changed enormously in the history of anthropology. Studying sexuality initiated with investigations on the exotic sexual behaviors of premiers people and became a subfield of studying the family in the 20th century. Since the last decades of 20th century, new subjects and attitudes like sexual identity and sexual orientation drew anthropologists` attention. For instance the last develops in this research area is related to HIV/AIDS and sexuality. To be more specific, a glance on anthropology of sexuality in Iran shows that this field is still in the beginning of its road and has a long way to pass and develop. In this article, anthropology of sexuality is historically and critically reflected on and its shifts and tendencies are explored.
Key Words: anthropology of sexuality, sexuality in Iran, Ethnography of family and sexuality, HIV/AIDS studies.

Sex work has long been of interest to a variety of fields, among them anthropology, sociology, public health, and feminist theory, to name but a few. However, with very few exceptions, sociolinguistics seems to have ignored the fact that commercial sex, as an intersubjective business transaction, is primarily negotiated in embodied linguistic interaction. By reviewing publications in distinct social scientific areas that directly or
indirectly discuss the role of language in the sex industry, this chapter critically assesses the analytical affordances and methodological challenges for a sociolinguistics of sex work. It does so by discussing the “tricks” played by sex work, as a power-infused context of language use in which issues of agency (or lack thereof) are paramount, on sociolinguistic theory and methods. The chapter concludes that the study of language in commercial sex venues is sociolinguistically promising and epistemologically timely.

Keywords: sex work, sociolinguistics, language, embodiment, power, agency, linguistic interaction

In a recent article titled “Kartuli Mama-p’ap’uri Seksi” (Georgian Ancestral
Sex), Aleko Tskhitishvili asks the following question: “was there ever sex
[seksi] in Georgia, or not?”1 But what is sex? The Georgian term seksi is a recent
loan from English, inheriting many of the ambiguities of the English word
sex.2 If “sex” (seksi) is defi ned in terms of its prototypical biophysical referent,
(heterosexual) vaginal intercourse, potentially leading to pregnancy, then,
Tskhitishvili argues, of course there has apparently been a lot of sex through
the ages in Georgia, given the large number of Georgians alive today. But if
“sex” is meant as sex decoupled from biological reproduction, then sex has indeed
been relatively absent from Georgia. The author is seemingly searching
for traces of another kind of sex, a kind of sexual sociability, a purely elective,
“play” form of sex, pursued entirely for its own sake and unencumbered by
any connection to biological reproduction or marital obligation.3
This is a kind of sex defi ned by absence (it seemingly doesn’t exist in
Georgia) and alterity (it is normatively quite alien to Georgia). According to
the author, “Among us, there is no sex!” was the oft -heard lament from the
“frigid” Homo sovieticus decrying the absence of sex in Georgia. It is also the
battle cry of postsocialist Georgian traditionalists decrying the appearance of
a Georgian-language Playboy (with Georgian models): “In the land of Queen
Ketevan and Nestan-Darejan, Playboy should not exist!”4

Nos últimos anos, iniciou-se no Brasil um processo de desenvolvimento de políticas públicas voltadas para a população LGBT (lésbicas, gays, bissexuais, travestis e transexuais), a partir de conferências levadas a cabo nas instâncias municipais, estaduais e nacional, que têm incluído a participação de gestores/as governamentais e membros de grupos organizados da sociedade civil. Tais ações e programas, que visam combater a homofobia e promover a cidadania de sujeitos LGBT, são, entretanto, marcados por deficiências estruturais e institucionais. De todo modo, é importante notar que dentre as muitas áreas para as quais tais propostas estão focadas, tais como Saúde, Educação e Segurança, políticas públicas têm sido formuladas para o que vem sendo chamado de "cultura LGBT". Além disso, no campo de estudos de gênero e de sexualidade no Brasil existe uma preocupação atual pela análise de processos de constituição de categorias e convenções culturais que informam a produção de sujeitos e identidades homossexuais, influenciados não apenas por distintos marcadores sociais da diferença, mas também por variados campos. Com isso em mente, este paper focará nas políticas públicas culturais LGBT no Brasil contemporâneo. Ele busca apontar e interpretar propostas de ações que produzem a noção de uma "Cultura LGBT", por meio da análise de documentos governamentais relacionados às propostas de políticas para tal população. Nesse sentido, a intenção é a de interpretar, de um ponto de vista antropológico, como a noção de uma "cultura LGBT" têm sido produzida discursivamente para, assim, indagar sobre os efeitos desse processo em relação ao que pode ser chamado de “produção cultural da homossexualidades”.

Existe abundante investigación sobre la teoría del amor cortés pero poca sobre su relación con los usos sociales. Las obras literarias y los tratados para la educación de la aristocracia sugieren que era ampliamente aceptado como pauta para la relación entre los sexos dentro y fuera del matrimonio y el estudio biográfico de los procesos matrimoniales del primer marqués de Cenete y del primer duque de Huéscar ponen de manifiesto que era usado como instrumento del cortejo y podía producir enamoramientos reales y radicales que llevaban al matrimonio, incluso contra la voluntad del linaje y de los reyes.

What would the world be like if we really did have the right to choose our sexuality and pleasurable sexual relations? Karin Ronge, Women for Women's Human Rights, Turkey Sexuality has had a place in international development from the early days of colonial and missionary intervention in the countries of the global south. Late nineteenth

|| Προλογικά
Δήμητρα Βασιλειάδου, Τα πάντα γύρω από το σεξ;
Δήμητρα Βασιλειάδου, Γλαύκη Γκότση, Κοιτάζοντας πιο κοντά: η σεξουαλικότητα στην εγχώρια έρευνα και βιβλιογραφία

|| Λόγοι των «ειδικών» και σεξουαλικές πρακτικές
Βασιλική Θεοδώρου, Χρήστος Λούκος, «Οικεία βουλήσει και καθ’ υπόδειξιν προσελθούσες». Από τα μητρώα ασθενών του Νοσοκομείου Συγγρού στις σεξουαλικές συμπεριφορές ανδρών και γυναικών τη δεκαετία του 1930
Κωστής Γκοτσίνας, «Μήπως γιατρέ είμαι ανώμαλος τύπος;»: οι μεταβαλλόμενοι επιστημονικοί λόγοι για τον αυνανισμό και οι προσλήψεις τους στην Ελλάδα (1900-1970)
Δέσπω Κριτσωτάκη, Σεξουαλικότητα και επιστήμες ΄ψ’ στην Ελλάδα: έφηβες και νέες γυναίκες σε μια υπηρεσία ψυχικής υγείας, 1960-1980

|| Βία, νόμος και έγκλημα
Δήμητρα Βασιλειάδου, «Κατεστραμένα κορίτσια». Ηθική, γαμηλιότητα και δικαστική πρακτική στη νησιωτική Ελλάδα, 1914-1940
Joanna Bourke, «Μελαγχολικές αφηγήσεις» και το τραύμα του βιασμού: Πλαισιώνοντας ιστορικά τη σεξουαλική βία
Έφη Αβδελά, Το κόστος της μύησης. Ομοερωτικές πρακτικές ανηλίκων στα δικαστικά αρχεία και όχι μόνο, 1940-1970

|| Ομοερωτικές σχέσεις και πρακτικές
Κώστας Γιαννακόπουλος, Γνώση και εξουσία. Μυστικότητα, εννοιολογήσεις των ανδρικών ομοερωτικών σχέσεων και ένα (ομο)σεξουαλικό έγκλημα στη μεταπολεμική Αθήνα
Νίκος Παπαδογιάννης, Σώματα σε κίνηση: ανδρικές ομοερωτικές πρακτικές στην Ελλάδα και μετακινήσεις στις δεκαετίες του ’70 και ’80
Σπύρος Χαιρέτης, «Μόνο εδώ βρίσκω αυτό που θέλω»: διασταυρώσεις φύλου, σεξουαλικότητας και ηλικίας στα αθηναϊκά τσοντοσινεμά

|| Σώματα και επιθυμίες στο πεδίο των τεχνών
Γλαύκη Γκότση, Όψεις σεξουαλικότητας και επιθυμίας στο καλλιτεχνικό γυμνό της δεκαετίας του 1930: με έμφαση στην πλευρά των γυναικών
Ανδρονίκη Διαλέτη, «Γλυκιά Νένα, κάνε λίγο για χάρη μου το όμορφο αγόρι»: σώματα, φύλα και επιθυμίες στις κωμωδίες της ιταλικής αναγέννησης
Παναγιώτης Ελ Γκεντί, Αρχειακή ομοπορνογραφία

|| Έννοιες και θεωρητικές μετατοπίσεις
Εύη Καρούζου, Η πολιτική οικονομία της σεξουαλικότητας τον 18ο αιώνα
Γιώργος Πλακωτός, «La nouvelle Cythère»: προνεωτερικό σεξ, αποικιακή επέκταση και πολιτικές της ερμηνείας

Sex is not an activity commonly open to observation. Therefore, when a discipline such as anthropology, whose knowledge is mainly based on learning through participant observation, takes sexual practices as its object of analysis, a challenge arises. The possibility of adopting this method, which is anchored in firsthand experience, for research into sexual practices, would seem to be limited to sex that takes place in public spaces (Díaz-Benítez 2013). The public character of sex, however, does not mean that the public that witnesses these practices is made up of just anybody, an issue to which I will return. Another important characteristic of public sex is that there is frequently no verbal interaction. In this article, I consider silence to be an absence of conversation during sexual intercourse. When sex is practiced in public places, the before and after of the sex act are

The  importance  of  interpersonal  and  sexual  relations  and  realized  sexuality  in  the  concepts  of  subjective well-being is considered quite often, but the understanding of sexual well-being is presented rather vaguely, mainly in the context of medical issues as the absence of sexual dysfunction, as a component of sexual health, is equated with the satisfaction of sexual life.
This  article  uses  theoretical  research  methods -analysis,  generalization,  synthesis,  conceptualization  and modelling.
Based  on  theories  and  approaches  to  subjective well-being,
is highlights the  concept of  sexual  well-being and  presents  a  psychological  model  of  subjective  sexual well-being. We define sexual well-being as the harmoniousrealization  by  the  subject  of  his  sexuality  on  the  bodily-physical, soul-emotional and spiritual-mental levels; a per-
son's harmonious experience of belonging to the sex and an adaptive way of realizing this belonging. In a broad sense, subjective sexual well- being can be seen as a multifactorial construct  that  reflects  the  omplex  interrelationships  of cultural (for example, continuum of norms accepted in culture), social (permissibility of certain thoughts and actions), psychological  (cognitive,  emotional  and  behavioral;  for example,  attractiveness,  desirability,  satisfaction,  self-esteem), physical (physical attractiveness, sexual constitution) and spiritual factors (transcendence, axiological interpretation).
Sexual well-being can be considered on at least two levels - non-deficient, from the standpoint of the absence of disorders and problems; and at the level of eudemonic, meaningful, existentially filled. According to the levels of sexual development, sexual well-being can be assessed at the bodily-physical level, soul-emotional and mental-spiritual level.
Sexual well-being can be represented in the trinity of cognitive, emotional and conative (motivational, behavioral) components. The cognitive component includes: self-awareness as a representative of the sex, acceptance of one's own self-sexual, acceptance of one's own gender, orientation and attraction, one's own body, corporeality, acceptance of a partner, partnership, trust and openness, communication. The emotional component includes a positive assessment of oneself as a sexual subject, satisfaction with a partner, partnership, intimacy, satisfaction with sexual life. The conative component includes: libido, sexual interest, openness of experience, adaptive sexual scenarios, sexual security (absence of violence, coercion, blackmail, discrimination), freedom of expression, equal partnership.
Factors of sexual well-being are individual (permissiveness, sexual interest, realized sexuality), dyadic (relationships as value, sexual communication, intimacy, trust, openness) and evaluation factors (satisfaction with one's own self-sexual, satisfaction with sexual relations, partnership, satisfaction with sexual life in general).
We can talk about the levels of determinations of sexual well-being: 1) ) determinants of the personal level or microsystem (socio-demographic characteristics, sexual dysfunctions, personality traits, sexual self-disclosure, attitudes toward sexuality and subjective well-being); 2) determinants of the interpersonal level or mesosystem (characteristics of the relationship itself, sexual communication, intimacy, equality, openness, trust, romantic love, partnership), 3) determinants of exosystems (traditions, family values, social support, pregnancy, parenthood, victimization and victimization) in childhood); 4) determinants of macrosystems (religiosity and political ideology, public morals and values, freedom of expression).
Further study of sexual well-being requires empirical verification of theoretical assumptions, clarification of empirical criteria of sexual well-being with the help of our developed psychological tools for psychodiagnostic measurement of this indicator.

El objetivo de este artículo es mostrar los modos en que las condiciones de clase y de género se entrecruzan y constituyen moralidades diferenciales en las trayectorias afectivas y sexuales de los jóvenes. Se entiende a lo afectivo-sexual como una esfera de la subjetividad indisociable de las condiciones sociales en las que se encarna, que a la vez es actuada y negociada por los sujetos a medida que sus trayectorias se desenvuelven. Las principales conclusiones intentan establecer que los discursos sobre afectividad y sexua-lidad están mediados por las trayectorias y performances de clase y de género. En los discursos de lxs jóvenes aparecen distinciones morales a las que es deseable amoldarse para distinguirse de otrxs. En ciertxs jóvenes con un mayor capital social y político aso-ciado a la militancia estudiantil, esta moral y práctica de sí-en términos de Foucault-está asociada a una búsqueda hedonista de las experiencias que tiene en muchos casos finalidades políticas. En otrxs, esta moral y práctica de sí trabaja en favor de distinguirse de contextos sociales desfavorecidos o proyectos vitales truncos.

Palabras clave: Jóvenes, sexualidad, género, clase social, moralidades.

ABSTRACT
The purpose of this article is to show the ways in which class and gender conditions intersect and constitute differential moralities in affective and sexual trajectories of young people. The affective-sexual is understood as a sphere of inseparable subjectiv-ity of the social conditions in which it is embodied, which at the same time is acted and  negotiated  by  the  subjects  as  their  trajectories  unfold.  The  main  findings  seek  to  establish that discourses on affectivity and sexuality are mediated by class and gender trajectories  and  performances.  In  the  youth’s  discourses  there  are  moral  distinctions  to  which  it  is  desirable  to  adapt  to  distinguish  oneself  from  others.  In  certain  young  people  with  greater  social  and  political  capital  associated  with  student  activism,  this  morality and self-practice - in terms of Foucault - is associated with a hedonistic search for experiences that in many cases has political purposes. In others, however, this mo-rality  and  self-practice  works  to  distinguish  itself  from  disadvantaged  social  contexts  or truncated vital projects.

Keywords: Young people, sexuality, gender, social class, moralities.

la decaPitación coMo sÍMBolo de castración entre los MeXicas -Y otros GruPos MesoaMericanos-Y sus connotaciones GenÉricas jAime echeVerríA GArcíA miriAm lóPez hernández Introducción los ámbitos de la decapitación entre los nahuas y otros grupos mesoamericanos fueron diversos, y su importancia se hace de inmediato evidente en los códices, vasijas, bajorrelieves y restos óseos, entre otros materiales prehispánicos, así como en las descripciones, historias y representaciones gráficas posteriores a la conquista. la decapitación estuvo presente en varios relatos míticos, las fiestas de las veintenas, en rituales llevados a cabo en juegos de pelota; de igual manera, varias divinidades se asocian con la decapitación, ya sea como decapitadoras o como decapitadas. el murciélago, ser antropomorfizado y deificado, es el claro ejemplo del personaje decapitador, mientras que coyolxauhqui es fácilmente identificable en el registro arqueológico por representarse decapitada, entre otros aspectos. a partir de estos ejemplos se pueden inferir las relaciones que mantuvo la decapitación con el sacrificio, el juego de pelota y los ritos de fertilidad; pero también se encuentra presente, en el espacio mítico, como un castigo proferido ante una transgresión sexual o de género. aquí sólo nos estamos refiriendo a la acción de la decapitación, y no al destino de las cabezas cercenadas, las cuales recibieron un tratamiento especial: al sacrificado se le extraía el corazón -dirigido al sol-y se le cortaba la cabeza -en honor a la tierra-, 1 la cual era destinada a ser espetada en el tzompantli, 2 tal como lo demuestra el hallazgo de uno

Red de Revistas Científicas de América Latina, el Caribe, España y Portugal RODRÍGUEZ-SHADOW, MARÍA J.;LÓPEZ HERNÁNDEZ, MIRIAM Antropología y arqueología de la sexualidad: premisas teóricas y conceptuales Contribuciones desde Coatepec, Núm. 16, enero-junio, 2009, pp. 77-89 Universidad Autónoma del Estado de México México ¿Cómo citar? Número completo Más información del artículo Página de la revista Contribuciones desde Coatepec ISSN (Versión impresa): 1870-0365 [email protected] Universidad Autónoma del Estado de México México www.redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto NICOLAS BALUTET • LA PUESTA EN ESCENA DEL MIEDO A LA MUJER FÁLICA... 77 Contribuciones desde Coatepec • NÚMERO 16, ENERO-JUNIO 2009 • PÁGINAS 77-89 Antropología y arqueología de la sexualidad: premisas teóricas y conceptuales Anthropology and Archeology of the sexuality: theoretical and conceptual premises MARÍA J. RODRÍGUEZ-SHADOW 1 MIRIAM LÓPEZ HERNÁNDEZ 2

If only sex could be risk-free. No potential children or child-support payments to worry about. No relationship hassles. No health risks. Just plain gratification.

Enter the sexbot, a robot built for the sexual pleasure of men and women. Robotics teams are working feverishly day and night to perfect this device, with a new sexual revolution around the corner.

With sexbots, modern technology will give mankind something that has been dreamed of for generations — a better way to masterbate.

It would also solve many social problems, as we explain.

Commonwealth Caribbean countries have retained or reformed colonial laws that criminalise sexual activities between persons of the same sex. These colonial laws began as a more general prohibition against all types of non-procreative sexual activities, whoever participated in them. But in more recent years Caribbean sexual offences laws have more clearly identified males having sex with males and females having sex with females as the objects of these criminal laws dealing with the unnatural offence, buggery, sodomy and indecency. Even where the laws do not focus on homosexuality per se, these sexual offences disproportionately negatively impact the lives of lesbians, gay men, bisexuals and transgendered persons (LGBT persons). Beyond these sexual offences, a range of other summary offences-usually relics of vagrancy laws-that deal with loitering, soliciting and other offences in public places negatively impact LGBT persons as well. The continued existence of these laws is at odds with the respect for human dignity, equality and privacy articulated in Caribbean constitutions. In the case of Guyana, they cannot be reconciled with the constitutional goal that everyone should be able to 'live in a safe society which respects their dignity, protects their rights, recognises their potential, a[and] listens to their voices...' It is sometimes remarked that since few consenting adults are arrested and brought to trial for the 'unnatural' sex crimes, these laws pose little risk or harm to the human rights of sexual minorities. This small qualitative study undertaken in the Georgetown area of Guyana by Dr. Carrico plainly disputes this and points to a range of serious negative social effects that can be related to the continued existence of certain laws. Dr. Carrico's findings can provide the basis for a more informed discussion on the implications of laws affecting sexual minorities in the Caribbean by parliamentarians, policymakers, lawyers, civil society, faith-based groups and ordinary citizens. This small study can also provide a foundation for similar and even more expansive research throughout the region.

In this course we will examine passages central to human experience as they are framed within and across traditions and new structures of meaning-making. We will approach our study through literature, history, ethnographic accounts, podcasts, and film.

The concept of identifying the macrocosm (the surrounding world) and the microcosm (the man) in relation to the principle of thought in binary oppositions creates a representation of an anthropomorphized cosmos in the archaic consciousness, in which the earth is a woman and the heaven a man. This mythic-symbolic structure, motivated among everything by human urge mechanisms, implies a mythic content regarding the sexual intercourse of these anthropomorphized cosmic elements. Moreover, such an action becomes a good model for explicating many other aspects of the universe existence: its genesis, development, dismemberment, ability to produce other elements (including creating human and other beings). Due to the universality of the factors that generate creation of these mythic-symbolic structures, different cultures around the world will invest a great amount of energy in them, resulting (often independently in various cultures) in myths of the ‘sacred marriage’ between the Heaven and the Earth, but also between other cosmic elements. In those myths the marriage takes place at the very beginning of world and time, being a prerequisite and a cause of all things. This study begins with a review of verbally manifested myths of hierogamy in cultures of the Old world and in the later ages, while some of the key aspects and functions of the ‘sacred marriage’ are being emphasized: (a) hierogamy as inception of the universe, as primordial chaos, as ancient era of felicity; (b) hierogamy for the purpose of agricultural activities, producing fire, legitimizing the ruler, death perceived as marriage with the Mother-Earth in a negative sense (as a cause of death) and in a positive sense (as a cause of resurrection). Given the relatively young age of the first written myths of hierogamy, the method of semiotic analysis of its pictorial representations creates new possibilities for a historical continuance of this phenomenon, finding its profound aspects and primary forms and even revealing the genesis of these myths. A great number of pictorial representations i.e. mythic pictures of hierogamy have been presented and analyzed in this paper, from the earliest Prehistoric times until the contemporary archaic cultures. They are divided in several groups and subgroups. Within the group of realistic anthropomorphic representations of hierogamy, the horizontal, vertically-symmetrical and crossed variances have been represented. Another subgroup encounters the cosmological context, especially emphasizing the examples shown on Early Slavic double plate fibulae. Partial i.e. separated hierogamy representations are classified in three combinations comprised of separate subcategories: a partial phallus and a partial vulva; a partial phallus and a female figure; a partial vulva and a male figure. Implicitly coded hierogamy representations are elaborated in a separate group, where the man and the woman are represented standing, sitting or lying one next to the other, with no explicit coitus representations. Instead, their genitals are symbolically represented through other parts of the body (arm, leg, mouth, armpit, nose, etc.), while the coitus itself is coded in different corresponding actions related to these organs (pointing, touching, trampling, beating, hurting and killing with weapons). Zoomorphized pictorial representations of hierogamy are divided as zoomorphic, zoo-anthropomorphic and zoomorphically partial. This category differentiates depending on whether the intercourse is between a man and a female animal, between a woman and a male animal or between anthropo-zoomorphic characters. A separate group consists of presentations where the coitus is performed above the animal or on a zoomorphized bed. Objectified pictorial hierogamy representations are only merely mentioned in this paper and coded in various objects, i.e. artefacts. Two geometric representations of the ‘sacred marriage’ are also included. In the first one, the sexes are represented with inversely oriented triangles which tangent or overlap (in a shape of a hexagram), while in the second they are represented with two rounded segments creating a circle (yin and yang).

Key words: sacred marriage, hierogamy, cosmogony, mythic picture, phallus, vulva, lingam-yoni, yin-yang, marital bed.

los ambitos de la decapitacion entre los nahuas y otros grupos mesoamericanos fueron diversos, y su importancia se hace de inmediato evidente en los codices, vasijas, bajorrelieves y restos oseos, entre otros materiales prehispanicos, asi como en las descripciones, historias y representaciones graficas posteriores a la conquista. la decapitacion estuvo presente en varios relatos miticos, las fiestas de las veintenas, en rituales llevados a cabo en juegos de pelota; de igual manera, varias divinidades se asocian con la decapitacion, ya sea como decapitadoras o como decapitadas. el murcielago, ser antropomorfizado y deificado, es el claro ejemplo del personaje decapitador, mientras que coyolxauhqui es facilmente identificable en el registro arqueologico por representarse decapitada, entre otros aspectos. a partir de estos ejemplos se pueden inferir las relaciones que mantuvo la decapitacion con el sacrificio, el juego de pelota y los ritos de fertilidad; pero tambien se encuentra pres...

In just over a decade, mobile phones have become part of everyday life almost everywhere, radically transforming how we access and exchange information. Many have argued that in Africa, where most have gone from no phone to mobile phone, this improved access to technology and information will usher in socio-economic development, changing everything from health services to electoral participation to engagement with the global economy. Julie Soleil Archambault reveals how better access to information is not necessarily a good thing, and offers a complete rethinking of how we understand uncertainty, truth, and ignorance. By engaging with young adults in a Mozambique suburb who have adopted mobile phones in their daily lives, Archambault shows that they have become necessary tools for pretense and falsification, allowing youths not only to mitigate but also court, produce, and sustain uncertainty in their efforts to create fulfilling lives in the harsh world of postwar Mozambique. She e...

Resumen
El propósito del artículo es explorar cómo se ha concebido la maternidad durante
la época prehispánica, particularmente entre los antiguos nahuas. Mediante la
revisión de fuentes etnohistóricas y arqueológicas se estudiarán temáticas como el
cuerpo en estado de embarazo, las posturas de parto, la lactancia y el porteo de bebés, los cuidados en el embarazo y el parto, la mortalidad materna y la equiparación
de la sexualidad femenina con la fertilidad de la tierra.
Palabras clave: maternidad, embarazo, parto, lactancia, mortalidad materna,
antiguos nahuas, época prehispánica.
ABSTRACT: The purpose of this article is to explore how maternity was conceived during the prehispanic times, specifically, among the ancient Nahua. By reviewing etnohistoric and archaeological sources, the following themes will be studied, i.e., the body in a state of pregnancy, delivery postures, breastfeeding and baby wearing, care in pregnancy and delivery, maternal mortality and the comparison of female sexuality
with the fertility of the land.
Keywords: Maternity, pregnancy, delivery, breastfeeding, maternal mortality, ancient Nahua, Prehispanic era.