Sites of excess: The spatial politics of touch for drag queens in Aotearoa New Zealand

This paper explores the role of touch for drag queens. I examine the ways in which touch – being touched, touching others, and feelings associated with touch – is an important component of sexualised subjectivities and places. The first part of the paper reviews the recent literature called ‘haptic geographies’. I highlight why sexualised touch has, for the most part, been absent from this literature before bringing together the limited references made to touch, feelings, sexuality and place. In the second part of the paper I draw on various media, my involvement as a member of the queer community group Hamilton Pride Incorporated and in-depth interviews to examine the role of touch and feelings associated with touch for drag queens in Aotearoa New Zealand. I pay attention to the complex politics and performances of drag queens in order to highlight the co-construction of haptic geographies and sexualised subjectivities. I argue that drag queens’ bodies and spaces may be understood as sites of excess where the pleasures and pains of touch may form and break bodily and spatial boundaries associated with hetero/homo and masculine/feminine subjectivities. A focus on drag queens and touch queers our understandings of embodiment and haptic geographies further.     

Discomfort and avoidance of touch: new insights on the emotional deficits of social anxiety

Physical touch is central to the emotional intimacy that separates romantic relationships from other social contexts. In this study of 256 adults (128 heterosexual couples, mean relationship length?=?20.5 months), we examined whether individual differences in social anxiety influenced comfort with and avoidance of physical touch. Because of prior work on sex difference in touch use, touch comfort, and social anxiety symptoms and impairment, we explored sex-specific findings. We found evidence that women with greater social anxiety were less comfortable with touch and more avoidant of touch in same-sex friendships. Additionally, a woman’s social anxiety had a bigger effect on a man’s comfort with touch and avoidance of touch in the romantic relationship than a man’s social anxiety had on the woman’s endorsement of touch-related problems. These effects were uninfluenced by the length of romantic relationships. Touch is a neglected emotional experience that offers new insights into the difficulties of individuals suffering from social anxiety problems, and their romantic partners.     

Touching matters: Embodiments of intimacy

Touch is, I propose, a foundational, “intercorporeal” form of intimacy. Such intercorporeal intimacy precedes developmentally and undergirds permanently the “intersubjective” intimacy that is possible between adult subjects. For, it is in the affective intimacy of touching and being touched that we first realize (i.e., make real, actualize) both a coexistence or participation with other bodies, and an organization and differentiation of ourselves as embodied beings. Section 1 lays out phenomena of interpersonal (and interanimal) relations that require thinking touch as much more than either the exploration of a physical surface by an embodied subject or a conventional form of communication: I note the powerful existential effects of being or not being touched. In Section 2, I recall philosopher Maurice Merleau-Ponty’s account of embodiment, focusing on features that provide resources for understanding touch. I argue that touching must be understood as potentially transformative of the toucher, that “being touched” can equally be transformative, and that touching and being touched are inherently intertwined. This intertwining and transformative power is what makes touch an intercorporeal form of intimacy and accounts for its ability to inaugurate and enliven, at the affective level, our sense of self as differentiated from and in relation to others.     

Who's Afraid of Gay Theology? Men's Studies,Gay Scholars,and Heterosexual Silence

Abstract

Despite the growing body of gay scholarship in religious studies, there is a dearth of responses by heterosexual scholars in the field of men's studies in religion. Gay theology can still count more predictably on the ire of a conservative public than on a nuanced, non-homophobic critique by their heterosexual colleagues. What contributes to disregarding gay scholarly voices? Paradoxically, their voices are marginalized to the point of invisibility and yet are also in the center of public discourse. This article sifts through some reasons of why heterosexual men shy away from a public debate of the merits of gay scholarship. Besides methodological reservations, heterosexual male anxieties cause such weariness. Autobiographical insertions by gay scholars combined with discipline-transgressions may lead to ‘homosexual panic’ even among non-homophobic scholars. The article argues that heterosexual men's studies in religion need to overcome their silence and engage the scholarship of gay theology.     

Touch attitudes in cross‐sex friendships: We're just friends

Results from this survey indicated that within heterosexual cross‐sex friendships, perceptions of friendship intimacy for females were more strongly tied to their positive attitudes toward: enacting and receiving more touch, enacting and receiving more safe haven (e.g., caretaking) touch, and perceiving touch as more sexually arousing, when compared to males. Females were more motivated not to touch their cross‐sex friends in public regardless of intimacy perceptions and did not positively perceive safe haven touch if they did not have a romantic partner. It is argued that males' and females' attitudes toward touch in cross‐sex friendships diverge due to evolved differences related to parental investment and the manner in which they are socialized to perceive their roles in cross‐sex friendships.     

Embodied Domestics,Embodied Politics: Women,Home, and Agoraphobia

Agoraphobia is commonly considered to be a fear of outside, open, or crowded spaces, and is treated with therapies that work on acclimating the agoraphobic to external places she would otherwise avoid. I argue, however, that existential phenomenology provides the resources for an alternative interpretation and treatment of agoraphobia that locates the problem of the disorder not in something lying beyond home, but rather in a flawed relationship with home itself. More specifically, I demonstrate that agoraphobia is the lived body expression of a person who has developed an inward-turning tendency with respect to being-at-home, and who finds herself, as a result, vulnerable and even incapacitated when attempting to emerge into the public arena as a fully participatory agent. I consider this thesis in light of the fact that since World War I agoraphobia has been diagnosed significantly more in women than in men; indeed, one study found women to be 89% more likely than men to suffer from agoraphobia. I conclude that agoraphobia is a disorder that stands as an emblematic expression of the ongoing pathology of being a woman in contemporary society–a disorder that reflects that even today women belong to a political world in which they are not able to feel properly at-home.     

BODY DISSATISFACTION AMONG LESBIAN COLLEGE STUDENTS

Research examining body dissatisfaction among lesbians has attempted to compare lesbians' and heterosexual women's attitudes toward their bodies. Studies have yielded mixed results, some indicating that lesbians, compared to heterosexual women, are more satisfied with their bodies, and some indicating that the two groups of women are equally dissatisfied. In an attempt to more closely explore lesbians' attitudes toward their bodies, we conducted interviews with 26 lesbian college students and inquired into how the following areas might be related to body-image concerns: (a) lesbian beauty ideals, (b) the sources through which lesbian beauty ideals are conveyed, (c) lesbian conflict about beauty, (d) negative stereotypes about lesbians' appearance, and (e) lesbian concerns about feminine identity. Results indicated that young adult     

On Versus Off the Pitch: The Transiency of Body Satisfaction Among Female Rugby Players, Cricketers, and Netballers

In this study I investigated the development of body satisfaction among women rugby players, cricketers, and netballers. I also sought to assess the impact of sport participation on both athletic and “feminin” identity. Semistructured interviews were conducted with 10 rugby players, 10 cricketers, and 10 netballers. The interviews focused on the experience of playing sport and the impact sport had made on respondents' perceptions of their bodies. Using Interpretative Phenomenological Analysis to explore the interview data it was found that, although sport participation did lead to positive perceptions of their bodies, this effect was transient. Once placed in a social environment body satisfaction decreased, and women's perceptions of their bodies changed because of a perceived demand to conform to socially accepted and expected norms of (heterosexual) physical attractiveness. Fear of being perceived as lesbian and the perceived naturalness of body concern were also identified.     

Leibniz on the Metaphysics of Color

Drawing on remarks scattered through his writings, I argue that Leibniz has a highly distinctive and interesting theory of color. The central feature of the theory is the way in which it combines a nuanced subjectivism about color with a reductive approach of a sort usually associated with objectivist theories of color. After reconstructing Leibniz's theory and calling attention to some of its most notable attractions, I turn to the apparent incompatibility of its subjective and reductive components. I argue that this apparent tension vanishes in light of his rejection of a widely accepted doctrine concerning the nature of bodies and their geometrical qualities.     

The effect of relational stage and intimacy on touch: An extension of Guerrero and Andersen

The effects of relational stage, intimacy, and gender on touch were examined. Participants were 270 partners from 135 couples involved in a heterosexual romantic relationship. Results indicated that touch varies as a function of relational stage. An examination of relational stage and subjects' perceptions of how much they touched their partner and how much their partner touched them generally indicated an asymptotic relationship. Specifically, men's and women's perceptions of how much they touched their partners, and women's perceptions of how much their partners touched them, increased from the casually dating to the seriously dating stage and then leveled off for seriously dating, engaged, and married couples. Men's perceptions of how much their partners touched them increased from the casually dating to the seriously dating stage then decreased from the seriously dating to the married stage. Relational intimacy was also curvilinearly related to self and partner perceptions of touch. Because there were no significant interaction effects between stage and gender, or intimacy and gender, the curvilinear effects of relational stage and intimacy on touch are generalizable to both men and women.     

THE RELIGIOUS PRECONDITIONS FOR THE RACE CONCEPT IN MODERN SCIENCE

The view that science and religion are necessarily in conflict has increasingly lost favor among scholars who have sought more nuanced theoretical frameworks for evaluating the configurations of these two bodies of knowledge in modern life. This article situates, for the first time, the modern study of race into scholarly assessments on the relations between religion and science. I argue that the formation of the race concept in the minds of Western European and American scientists grew out of and remained indebted to Christian intellectual history. Religion was not subtracted from nor stood in conflict with constructions of race developed across the modern life and health sciences.     

The Tactual Ground,Immersion, and the “Space Between”

I ask whether figure‐ground structure can be realized in touch, and, if so, how. Drawing on the taxonomy of touch sketched in Katz's 1925 The World of Touch, I argue that the form of touch that is relevant to such consideration is a species of immersed touch. I consider whether we can feel the space we are immersed in and, more specifically, the empty space against which the surfaces of objects, as I shall urge, “stand out.” Harnessing M. G. F. Martin's account of bodily awareness and touch, I defend a positive thesis, pace Graham Nerlich on whose The Shape of Space (1994) I otherwise rely, both to defend the supposition that empty space can in principle be felt and to argue that touching empty space is not a mere species of absence perception. Along the way, I defuse a causal worry that might be thought to arise in the case of touching empty space.     

‘BRITISH BY RIGHT,PUNJABI BY HEART’

Media serves as a medium for self-assertion and identity formation by identifying and distinguishing Punjabi identity from Indian identity. Punjabi films assert a separate identity from Hindi cinema. This distinct identity is also found in representations of Punjabis living abroad. Punjabi films portray a self-contained and insular Punjabi diaspora that is gendered. While more nuanced than the male chauvinism found in Punjabi films from the 1990s, current films still depict hyper masculine spaces within the Punjabi diasporic communities. I analyze three Punjabi films Munde UK De, Jee Ayaan Nu and Asa Nu Maan Watana Da to show how they reinforce hyper masculine and hyper nationalist Punjabi image through the diasporic characters.     

Sexual orientation and childhood gender nonconformity: evidence from home videos

Homosexual adults tend to be more gender nonconforming than heterosexual adults in some of their behaviors, feelings, and interests. Retrospective studies have also shown large differences in childhood gender nonconformity, but these studies have been criticized for possible memory biases. The authors studied an indicator of childhood gender nonconformity not subject to such biases: childhood home videos. They recruited homosexual and heterosexual men and women (targets) with videos from their childhood and subsequently asked heterosexual and homosexual raters to judge the gender nonconformity of the targets from both the childhood videos and adult videos made for the study. Prehomosexual children were judged more gender nonconforming, on average, than preheterosexual children, and this pattern obtained for both men and women. This difference emerged early, carried into adulthood, and was consistent with self-report. In addition, targets who were more gender nonconforming tended to recall more childhood rejection.     

Affective energies: Sensory bodies on the beach in Darwin,Australia

Emerging debates on anti-racism within white majority cultures centre emotion and affect to explore the visceral nature of racialised encounters that unfold in public spaces of the city. This paper builds on such understandings by conceptualising whiteness as a force that exerts affective pressures on bodies of colour who are hypervisible in public spaces. I show that these pressures have the potential to wound, numb and immobilise bodies affecting what they can do or what they can become. This paper argues, however, that affective energies from human and non-human sources are productive forces that are also sensed in public spaces such as the suburban beach. These energies entangle sensuous bodies with the richness of a more-than-human world and have the potential to offer new insights into exploring how racially differentiated bodies live with difference. The paper draws on ethnographic research conducted in Darwin, a tropical north Australian city at the centre of politicised public debates on asylum seeker policy, migrant integration and Indigenous wellbeing. My attention to affective pressures and affective energies contributes to understanding how bodies with complex histories and geographies of racialisation can inhabit a world of becoming.     

"That's not a real body": identifying stimulus qualities that modulate synaesthetic experiences of touch

Mirror-touch synaesthesia is a condition where observing touch to another’s body induces a subjective tactile sensation on the synaesthetes body. The present study explores which characteristics of the inducing stimulus modulate the synaesthetic touch experience. Fourteen mirror-touch synaesthetes watched videos depicting a touch event while indicating (i) whether the video induced a tactile sensation, (ii) on which side of their body they felt this sensation and (iii) the intensity of the experienced sensation. Results indicate that the synaesthetes experience stronger tactile sensations when observing touch to real bodies, whereas observing touch to dummy bodies, pictures of bodies and disconnected dummy body parts elicited weaker sensations. These results suggest that mirror-touch synaesthesia is not entirely bottom-up driven, but top-down information, such as knowledge about real and dummy body parts, also modulate the intensity of the experience.     

Touching at depth: The potential of feeling and connection

The senses are often talked of as bodily senses. Although more recently there has been valuable work on the cross-over of the senses, it is still common for our understanding of the senses to be located in the finite body: the body that hears, smells, sees, tastes and touches. There is a defined subjectivity and identity logic here which ontologically impacts on how we feel, particularly in the context of touch. For example, if it is my body that touches, it must be my body that feels. Or, if my body touches another, that body feels my touch and vice versa. Emphasis is on intersubjectivity and separate bodies/senses rather than on feeling, connection and emotion. This paper explores affective and embodied meanings of touch. It moves beyond common assumptions underlying most literature on touch, assumptions which regard touch as physical and visible. Touch cannot be viewed primarily as a bodily sense for it then emanates from a finite body, a body which is separate, subjective and contained. This type of touch (or body) stifles the potential for feeling and connection. When touch is viewed as ‘flesh’ or ‘mi’, however, we become aware of a non-finite logic of the world which helps us reassess touch. There is a sensuous and embodied connection in flesh that is at the ‘heart’ of this type of touch. This paper develops the notion of a ‘touching at depth’ which helps us move beyond the senses in a bodily (and therefore finite) capacity and explore an encompassing space and relationship in touch that brings out the potential of feeling, connection and emotion.     

Pragmatism and Feminism as Qualified Relativism

This article explores pragmatism's associationwith relativism, not to rescue it fromrelativism but rather to highlight how aspectsof the classic pragmatists' positions supportqualified relativism. I do so in an effort tohelp restore ``relativism' as a meaningfulconcept that is nuanced and complex, ratherthan naive and vulgar, as it is regularlyportrayed by more traditional philosophers. This nuanced relativism I call qualifiedrelativism. Qualified relativists insist thatall inquiry are affected by philosophicalassumptions which are culturally bound, andthat all inquirers are situated knowers who areculturally bound as well. However, we cancompensate for our cultural embeddedness byopening our horizons and including others inour conversations. I connect the classicpragmatist points to current feministepistemological work and show that qualifiedrelativists (pragmatists, feminists, andpostmodernists) can claim roots to theirpositions in Peirce, James, and Dewey, some ofthe very scholars others turn to for theirpragmatic realism and their nonvulgar absolutism.