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2020, Imprint
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This short reflection—a provocation of sorts—considers the complex relationships between early modern studies and postmodern theory. For the most part, these realms are divided but, every so often, are hesitantly united in powerful ways. I seek to understand the following: can postmodern methods of inquiry be used productively in the study of premodern subject matters, specifically in sex and gender histories on the deviant sodomitical body in art, architecture, law, and politics. These questions open up the longstanding debate between anachronism and efficacy in the applications of 20th and 21st century methods, primarily through the invocation of positionality as an investigative system for queer-identifying folks studying earlier queer histories—yet another (lexical) debate on anachronisms: how did "sodomitical histories" of the Renaissance become "homosexual ones," and when can they become "queer?" Without definitive answers, I muse.
Criticism, 2012
voice has suggested that such openness to the multiplicity of sexual meanings in Renaissance texts has gone too far. The exegesis of bawdy wordplay that might have seemed daring in 1947 is simply business as usual today, complains Stanley Wells in Looking for Sex in Shakespeare. Claiming that critics such as Patricia Parker continue to "seek out sexuality in previously unsuspected places and to attribute indecent meanings to characters who might, if they were able to react, be aghast to know of them," Wells laments the "currently fashionable" prominence of "lewd interpreters," whose work has the appearance "of scholarly rigour and critical sophistication" but derives largely from "fantasies released in their author' s minds by the texts." 3 Appropriately enough, the shaping power of "fantasy" that Wells blames for specious scholarship-the imaginative fertility of the critic' s desires and identifications as they engage with literary texts-has been elsewhere championed as necessary to any properly "queer" confrontation with premodern sexuality. In a widely cited introductory essay to their 1996 anthology, Premodern Sexualities, Louise Fradenburg and Carla Freccero argue that queer theory can productively dislodge the "truth-effects" of critical practices that privilege historical alterity over historical continuity and that "repudiate the roles of fantasy and pleasure in the production of historiography." 4 Promoting queer theory as a "pleasure-positive," epistemologically destabilizing, and anti-normalizing critical discourse, Fradenburg and Freccero intervene in what they regard as the ossified and overly schematic critical orthodoxy that has come to dominate the history of sexuality: the spurious distinction between premodern sexual acts and modern sexual identities derived from a certain reading of Michel Foucault' s The History of Sexuality. Arguably, the most important theoretical development in scholarship on premodern sexualities during the last decade involves attempts to rethink this distinction between acts and identities. In How to Do the History of Homosexuality (2002), David M. Halperin challenges the "canonical reading" of Foucault that posits that "before the modern era sexual deviance could be predicated only of acts, not of persons or identities." 5 Halperin goes on to argue that premodern people might have made connections between "specific sexual acts" and "the particular ethos, or sexual style, or sexual subjectivity, of those who performed them" (32). Even though Halperin reaffirms his commitment to historicism, an approach that insists on the "alterity of the past," he concurs with Fradenberg and Freccero that affirming the "pleasures of identification" with the past can serve to promote "a heterogeneity of queer identities, past and present" (17, 15-16). Recent studies of Renaissance sexuality have likewise rejected a strict (pseudo-)Foucauldian division between acts and identities. In "Sexuality: A Renaissance Category?" James Knowles asks whether there might be "kinds of identity which are not our modern, autonomous and self-contained senses of selfhood." 6 Avoiding the Foucauldian specification of "sexuality" as a nineteenthcentury "apparatus for constituting human subjects" (Halperin 88), Knowles
Art History, 2010
IJCIRAS, 2019
In general, Queer theorists suggest destabilizing hegemonic cultural ideals of normalcy. In carrying out this project, they have in the humanities (and in some areas of the social sciences) brought a constructivist view of social thinking that denatures all human experience to domination and reaches a level of approval for an indeterminacy that rejects all claims of identity the emphasis on far-reaching cultural experiences at the expense of political analysis and action, and promotes a historicism that relativizes all thought and culture. Queer theory reminds us to conscientiously study the diversity among sexual minorities and recognize the discontinuity of experience through time and across cultures. In its attempt to build and represent a unified collective issue, gay politics ignores sociocultural differences, historical changes, and multiple identities. Queer theory corrects these evasive maneuvers, affirming the central idea of political practice that "all politics is local," and promoting rhetorical sensitivity to a multitude of listeners in the gay "community." In addition, queer theory reinforces a central message of all rhetorical theorists that activists should remember: verbal expression is persuasive and behavior modifying.
Sex, Knowledge, and Receptions of the Past, 2015
Revolving around notions of Lacanian desire, this provocative volume aims to expand our understanding of the relationship between sexuality and visual culture. The twelve essays assembled here, paying careful attention to historiography, deconstruct a multitude of myths and ideologies in order to advance a more nuanced sense of self and desire. This innovative collection will make a significant contribution to the fields of art history, gender and sexuality studies, and literary theory."
2020
Syllabus for the Upper Level Undergraduate Art History and cross-listed gender studies course I designed which explores how cultural attitudes towards gender and sexuality shaped artistic representations of non-conforming bodies in the Renaissance (ca. 1500-1700). Taking a global perspective, the course investigates artists’ interests in ambiguously gendered or sexed bodies, such as hermaphrodites, hirsutes, and castrati, that diverged from classic notions of the “Renaissance Ideal.” The class approaches this question from an interdisciplinary angle, drawing on medical studies and social and queer theory to examine what it meant to transgress - whether through external appearance or outward behavior - social norms during this period. The course concludes by examining the ways these attitudes have influenced modern and contemporary approaches to the body.
Different Visions: A Journal of New Perspectives on Medieval Art, 2022
2010
The thesis aims to produce a reconsideration of the queer spaces articulated in 1980s and 1990s literary criticism through the corporealising theory of gender and sexuality in the recent development of Australian material feminism and Rita Felski‟s idea of transient time. It particularly focuses on interpretations of transgender characters in critical readings of Renaissance drama and contemporary fiction. The academic fields investigated are thus late twentieth-century Renaissance criticism of gender and sexuality, late twentieth-century queer interpretations of transgenderism and transgender characters in contemporary literature, contemporary transgender studies and material feminist theory. Chapter 1 introduces a queer space articulated by discourses of gender and sexuality in 1980s and 1990s criticism of Renaissance drama. It concludes that the historical methodology of the critics is flawed and that the idea of Renaissance queerness is built as a contrast to late twentieth-cent...
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