Transcultural Bodies

Female "circumcision" or, more precisely, female genital cutting (FGC), remains an important cultural practice in many African countries, often serving as a coming-of-age ritual. It is also a practice that has generated international dispute and continues to be at the center of debates over women's rights, the limits of cultural pluralism, the balance of power between local cultures, international human rights, and feminist activism. In our increasingly globalized world, these practices have also begun immigrating to other nations, where transnational complexities vex debates about how to resolve the issue. Bringing together thirteen essays, Transcultural Bodies provides an ethnographically rich exploration of FGC among African diasporas in the United Kingdom, Europe, and Australia. Contributors analyze changes in ideologies of gender and sexuality in immigrant communities, the frequent marginalization of African women's voices in debates over FGC, and controversies over legislation restricting the practice in immigrant populations.

In a highly original and interdisciplinary work bridging French and Francophone studies, cultural studies, media studies, and gender and sexuality studies, Luis Navarro-Ayala examines the transnational queer body as a physical and symbolic entity intrinsically connected with space. Through a transcultural and intersectional approach to bodily representations, socioeconomic conditions, and postcolonial politics, Navarro-Ayala analyzes queerness and Frenchness in narratives from North Africa and Latin America, revealing that Frenchness is coded to represent a sexually deviant “Other.” France and Frenchness, in two distinct regions of the global South, have come to represent an imagined queer space enabling sexual exploration, even in social conditions that would have otherwise prevented queer agency.

This book examines the political alliances that are built across the diaspora in contemporary plays written by Black women playwrights in the UK. Through the concept of creative diasporic solidarity, it offers an innovative theoretical approach to examine the ways in which the playwrights respond creatively to the violence and marginalisation of Black communities, especially Black women. This study demonstrates that theatre can act as a productive space for the ethical encounter with the Other (understood in terms of alterity, as someone different from the self) by examining the possibilities of these plays to activate the spectators’ responsibility and solidarity towards different types of violence experienced by Black women, offering alternative modes of relationality. The book engages with a range of contemporary works written by Black women playwrights in the UK, including Mojisola Adebayo, Theresa Ikoko, Diana Nneka Atuona, Gloria Williams, Charlene James, or Yusra Warsama, bringing to the fore a gendered and intersectional approach to the analysis of the texts. This book will be of great interest to students and scholars in contemporary theatre, gender studies and diaspora studies.

Transcultural Negotiations of Gender probes into how gender is negotiated along the two axes of ‘belonging’ and ‘longing’– the twin desires of being located within a cultural milieu, while yearning for either what has passed by or what is yet to come. It also probes into the category of ‘transculturality’ itself, by examining how not only does it pertain to the coming together of cultures from diverse spatial locations, but how shifts over time and changing performative modes and technological means of articulation, within what may be presumed to be the same culture, can also lead to the ‘transcultural’. The volume comprises four sections. Part I, ‘(Be)longing in Time’, examines negotiation of gender through transcultural acts of myths, rituals and religious practices being revised and revisited over time. Part II, ‘(Be)longing in Space’, studies how gender is renegotiated when people from different spaces interact, as also when public spaces and domains themselves become sites of such negotiations. In Part III, ‘Performing (Be)longing’, such transcultural negotiations are located in the context of changing modes of performance, considering particularly that gender itself is performative. The final section, ‘Modernity, Technology and (Be)longing’, traces how gender becomes transculturally negotiated in a space like India, with the advent of modernity and its companion technology.

This book examines the queer implications of memory and nationhood in transcultural U.S. literature and culture. Through an analysis of art and photography responding to the U.S. domestic response to 9/11, Iraq war fiction, representations of Abu Ghraib and Guantánamo Bay, and migrant fiction in the twenty-first century, Christopher W. Clark creates a queer archive of transcultural U.S. texts as a way of destabilizing heteronormativity and thinking about productive spaces of queer world-building. Drawing on the fields of transcultural memory, queer studies, and transculturalism, this book raises important questions of queer bodies and subjecthood. Clark traces their legacies through texts by Sinan Antoon, Mohamedou Ould Slahi among others, alongside film and photography that includes artists such as Nina Berman and Hasan Elahi. In all, the book queers forms of cultural memory and national identity to uncover the traces of injury but also spaces of regeneration.

This book views the Neo-Sensation mode of writing as a traveling genre, or style, that originated in France, moved on to Japan, and then to China. The author contends that modernity is possible only on "the transcultural site"—transcultural in the sense of breaking the divide between past and present, elite and popular, national and regional, male and female, literary and non-literary, inside and outside. To illustrate the concept of transcultural modernity, three icons are highlighted on the transcultural site: the dandy, the flaneur, and the translator. Mere flaneurs and flaneurses simply float with the tide of heterogeneous information on the transcultural site, whereas the dandy/flaneur and the cultural translator, propellers of modernity, manage to bring about transformative creation. Their performance marks the essence of transcultural modernity: the self-consciousness of working on the threshold, always testing the limits of boundaries and tempted to go beyond them. To develop the concept of dandyism—the quintessence of transcultural modernity—the Neo-Sensation gender triad formed by the dandy, the modern girl, and the modern boy is laid out. Writers discussed include Liu Na’ou, a Shanghai dandy par excellence from Taiwan, Paul Morand, who looked upon Coco Chanel the female dandy as his perfect other self, and Yokomitsu Riichi, who developed the theory of Neo-Sensation from Kant’s the-thing-in-itself.

Every woman in the world has the right to control her own body, plan her family, receive good quality medical care, and give birth to a healthy baby. This book takes a comprehensive look at the status of women's reproductive rights from a transnational, human-rights perspective. "Reproductive justice" is a relatively new term that underscores the fact that the existence of reproductive rights does not mean that women are able to exercise those rights. For women unable to exercise their rights for any number of reasons—a lack of available services where they live, lack of money or health insurance to pay for services, being forbidden by family members to seek services—the reality is they have no choices to make and possess little if any control over their own bodies, regardless of what the government states their "rights" are. Reproductive Justice: A Global Concern provides a comprehensive and integrated examination of the status of reproductive rights for the world's women, covering a wide range of reproductive rights issues. Topics include women's rights to determine their own sexuality and choose their own partners, rape, sex trafficking, fertility treatments and other assisted reproductive technologies, contraception and abortion, maternal and infant mortality, postpartum support, and breastfeeding.

The disruptive power of montage has often been regarded as a threat to scholarly representations of the social world. This volume asserts the opposite: that the destabilization of commonsense perception is the very precondition for transcending social and cultural categories. The contributors—anthropologists, filmmakers, photographers, and curators—explore the use of montage as a heuristic tool for comparative analysis in anthropological writing, film, and exhibition making. Exploring phenomena such as human perception, memory, visuality, ritual, time, and globalization, they apply montage to restructure our basic understanding of social reality. Furthermore, as George E. Marcus suggests in the afterword, the power of montage that this volume exposes lies in its ability to open the very “combustion chamber” of social theory by juxtaposing one’s claims to knowledge with the path undertaken to arrive at those claims.