Act Of Transgression Research Articles

Ciąża i macierzyństwo jako doświadczenia transgresyjne we współczesnej literaturze polskiej – próba ujęcia queerowego

This article discusses a selection of texts by contemporary Polish feminist female authors who explore the transgressive and queer aspects of pregnancy and motherhood. The analysis, indebted to the observations of Maggie Nelson’s essay The Argonauts (Polish transl. by K. Gucio, Wołowiec 2020), explore the ways in which Martyna Bunda, Izabela Morska, Barbara Klicka and Inga Iwasiów present motherhood as act of transgression and liberation from a reproductive control system. As a rule this type of discourse includes, the article notes, some elements of the illness narrative.

Moral injury, not only an injury of war – feminist pastoral approach

Literature about and research on moral injury most often links moral injury with war. Moral injury is usually defined as an act of transgression against moral beliefs in wartime among military personnel. This article explores moral injury as not only an injury of war but also an injury caused by the gender-biased war in our society and homes. Moral injury occurs early in life with the teaching of the gender binary as “masculine” and “feminine”. This essay will focus on patriarchy as a deeper root of the trauma of moral injury. The article will also focus on how moral injury can cause gender-based violence. A feminist pastoral approach will aim to bring awareness to the cultural attitudes and practices that create the contexts where a moral injury occurs and explore ways to transform the patriarchal gender-biased dominant narrative to facilitate freedom and healing from the internal gender identity conflict..

It is “Blasphemy to touch this burial”: how archaeologists can hurt the feelings of believers and strengthen the ethnic-religious identity in the North Ossetia - Alania

In 2020, in the Republic of North Ossetia - Alania, excavations of a burial ground near the medieval chapel in the village of Nuzal started. This architectural object is very important for the historical memory of Ossetians, as it is considered the tomb of Os-Bagatar, the last king of an independent medieval state of Alans, ancestors of Ossetians. In addition, this small building is inscribed as a very important element in two competing narratives about the true ethnic religion of the Ossetians. The Orthodox view the chapel in the village of Nuzal as an ancient Christian shrine (since medieval church frescoes have survived there), and Ossetian religious nativists view it as a pre-Christian site illegally appropriated by Christian missionaries. When excavations began, some nativists claimed the works were blasphemy. The article examines how the discourse of “insulting religious feelings” works, where the act of transgression is generated by the creative imagination of offended people rather than by the deliberate actions of the alleged blasphemers. Moreover, these feelings can stimulate the reinforcement of ethnic-religious identities that remain weakly articulated beyond these dramatic events.

Stalking and the impact of labelling “There’s a difference between my offence and a stalker”

PurposeThis paper aims to consider stalking as an offending behaviour and the prevailing narratives associated with this offending behaviour given the increased attention of society and criminal justice. The stereotypes and labels associated with the offending behaviour often sensationalise aspects of those who engage in stalking. Frequently, individuals are portrayed as disturbed, psychopathic, mentally ill, violent and culturally deviant. Sometimes stalking behaviour is perversely downplayed as romantic perseverance. The impact of the stalker label extends outward from the act of marking legal and societal transgression, which impacts upon prospects for rehabilitation and desistance through the shaping of assumptions and maintenance of disempowering connotations.Design/methodology/approachThis paper considers the impact of the stalking label as a therapeutic-, and perhaps rehabilitation-interfering problem for those who have stalked, drawing on recent research by Wheatley, Winder and Kuss (2020a).FindingsIt discusses the wide-ranging implications of labelling in this context and considers therapeutic approaches for intervention that may encourage rehabilitation engagement, mitigate shame and support desistance from a strengths-based perspective.Originality/valueThis paper draws on recent research exploring stalking case narratives of their own experiences of what drives stalking behaviour, existing labelling literature, and on specialist practitioners’ experiences of working with this group, to influence future thinking and research to address nuances highlighted.

The unexpected and unanticipated announcement of the “world’s first” gene edited babies: breaching, repairing and strengthening community boundaries

The 2018 announcement that the world’s first babies had been born following gene editing was unexpected and unanticipated. In this article, we focus on the reaction to the announcement and explore how this revealed implicit and explicit assumptions about the role and responsibilities of scientists and scientific standards. Through analysis of media coverage and public commentary about the birth of the “world’s first,” we identify how the event was constructed as a breach of scientific norms. We begin by identifying the use of an “if true” narrative, which contributed to the meanings of the technology and the births following the initial announcement. We consider two dimensions to the concept of “breach,” as an individual act of transgression and as a rupture of community norms. Finally, we consider the work of the broader scientific community in repairing the damage and their attempts to strengthen its boundaries to prevent future transgressions.

The populist body in the age of social media: A comparative study of populist and non-populist representation

Populist representation is the process by which a body or set of bodies become the signifier of a powerful act of political transgression of the social order. We call this specific type of representative linkage ‘synecdochal representation’. In it, the leader’s body performs three key functions: it mirrors certain popular traits that are characterized as ‘low’, it displays marks of exceptionality, and it appropriates symbols of institutional power. These tasks are performed through particular ways of acting, dressing, talking, eating, and the like, in public. Social media has become a key locus for bodily self-presentation because it is used to create the appearance of intimacy and spontaneity through the distribution of ‘candid’ pictures and videos. This paper will analyze how the self-presentation of populist and non-populist leaders are established through Twitter, what images they choose to disseminate, and how they are re-signified by the audience. To do so, we will focus on the two Latin American politicians: Cristina Fernández (with a populist style) and Mauricio Macri (with a technocratic one).

The pursuit of luxury as an act of transgression: Bataille, sovereignty, desire

Through concepts such as the act of transgression, the idea of the pursuit of luxury can be radically transformed by reconsidering the work of the French philosopher Georges Bataille on sovereignty and desire within contemporary culture. This article on the relations between transgression, luxury, sovereignty, and desire constitutes a reworking of Bataille's thought. Offering an exploration and development of the key notions which run through current work on luxury, from sumptuous living to human lives in search of lavishness, the article places these important concepts in their intellectual and historical contexts and goes on to trace their considerable possibilities for contemporary French thought. In this manner, the article not only makes the idea of the pursuit of luxury accessible, but also invites readers to make their own critical judgements of such a pursuit. The article concludes with an account of the pursuit of luxury and acts of transgression as a moral vision, and with the perpetual problems of luxury and necessity. The notion of the pursuit of luxury is now impossible to disregard for anybody who is serious-minded about contemporary acts of transgression, and this article affords the ideal companion to the wide-ranging diversity of Bataille's critical texts on sovereignty and desire.

Polyvariability in Interpretation of The Concept "Cultural Discourse" in The Modern Media Space

The media space is considered as an information and communication system capable to create a new reality (hyper-reality), which is characterized by its own language, signs, symbols, codes, that acquire a multifunctional role in the process of its representation. They also, thanks to the rapid spread of information, contribute to self-identification and socialization of a certain cultural environment, the formation of social consciousness of individuals, their valuable experience. It was found that in the global media space, communication obtains the characteristics of a driving force that not only creates values and encourages their development, but also shapes the culture of humanity. The essence of the concept of "cultural discourse in the modern media space" is highlighted, with the definition of determinants leading to its multivariate interpretation. Emphasis is placed on the mandatory presence of "language within language" in the cultural discourse, which is possible only within the limits of communicative acts in the process of "live" dialogue, crossing the boundaries between "own" and "foreign". The experience of "crossing borders" is analyzed in the context of this phenomenon as an act of transgression with going beyond the boundaries, when the understanding of the basic value orientations and meanings of traditional cultural life disappears. The transcultural, integrative, communicative, dialogic and other leading signs of the multivariate interpretation of the concept of "cultural discourse in the modern media space" are characterized. The main functions of cultural discourse are described (informative, communicative, intermedial, axiological, ideological, entertaining, integrative, and socially adaptive), which assume and even require discursive practices to be interconnected or to exclude such practices, reflecting the specificity of the sociocultural process. It is proven that each interpretation of the concept of "cultural discourse in the modern media space" directs emphasis on certain value orientations of the singular and unique with the recognition of individual differences and their significance in the presented version of the given phenomenon.

I Am Onan: Rereading the So-Called Transgression of Wasting Seed

Abstract In this article, I aim to read Onan’s action in Gen 38 not simply as an act of transgression but also as a form of resistance to oppressive structures. I will demonstrate that Onan is resisting the dominating structure of levirate marriage that was strongly connected with patriarchy, heteronormativity, and hegemonic masculinity. To support this argument, I divide this article into three parts. First, I revisit the earlier interpretations of Onan’s narrative. Then, I explain Onan’s situational context and discuss the possibility of reading his narrative through the postcolonial, queer, and gender-critical lenses. Finally, I conclude that Onan’s action is an act of resistance toward oppressing systems of culture and that his act takes into account Tamar’s interest in achieving proper livelihood.

Ethical Branding in A Divided World: How Political Orientation Motivates Reactions to Marketplace Transgressions

In today's marketplace, users (e.g., purchasers, influencers) are increasingly the “face” of brands to potential consumers, increasing the risk for brands should these users act poorly. Across seven studies, we document that political orientation moderates the desire for punishment toward users of ethical (vs. conventional) brands who commit moral transgressions. In response to identical marketplace transgressions, we observe that liberals punish ethical brand users less than conventional brand users. In contrast, conservatives punish the same users of ethical brands more than conventional brand users. We document that this bias stems from how people interpret the inconsistency between the ethical branding and the act of transgression, rather than from a group‐identity effect, showing how it does not arise in the absence of inconsistent information or when consumers are not able to integrate the inconsistent information to their judgments. We also investigate an avenue by which firms can reframe their ethical branding to reduce this politically motivated bias. We discuss this work's implications for moral judgments, marketplace attribute formation, and the branding of ethical goods in a politically divided world.

From emo kid to stylish GQ Gent and back again: Matty Healy and hybrid masculinity

This article examines the evolution of the appearance of British musician, Matty Healy, lead singer of contemporary band The 1975, in his performance as a hybrid man in style and fashion magazines. Hybrid masculinity is often used by young white men as a form of assimilating aspects from marginalized groups into performing their identities. This is to distance themselves from the narrow confines of hegemonic masculinity through transgression. Healy’s performances of gay and feminized hybrid masculinities have emerged through his clothing, from early national success as a typical ‘emo’ kid ‘dressed in black from head to toe’ to a fully groomed, suited and booted Englishman, cover star of GQ and in demand as a model. Prior to global fame, Healy’s style referenced rock stars of the past and he was admired for his simple black clothing, boyish emo good looks and curly hair; style blog IdleMan.com refers to him as a ‘gothic hipster’. Yet in concert with his stylist, Patricia Villirillo, Healy has begun to play on the more feminized aspects of emo fashion such as performing in women’s skirts and dresses, and arguably has produced a twenty-first-century emo aesthetic. Moreover, he also adopts the appearance of a powerful man in a suit or for performances as well as photoshoots. Healy might now be dressed in a suit or tie for performing, as easily as he might wear a skirt, as many men in music have before him. Wearing skirts as an act of transgression highlights the lack of diversity in men’s clothing in its mundanity, and despite advances in acceptance of dynamic masculine identities through performing gay identities, performing hybrid masculinities through femininity, is still highly problematic.

An act of transgression: performing arts as a subject choice within a coastal area of deprivation

ABSTRACT This paper examines the perceptions and aspirations of secondary school pupils interested in a career in the performing arts. The pupils in this case study were participating in drama-based courses and this research offers findings relevant for those working in schools, FE and HE, as well as the creative arts industries. This research is located within a coastal area of deprivation, Waveside, situated within England, UK. We have used fictional names for the towns, school and participants in this research, to offer anonymity. England’s coastal areas are often linked to deprivation. Within this context, a focus group of GCSE, A level and BTEC Drama pupils from Seagreen Secondary Academy, a secondary school in Waveside, provides the data that informs this research, with additional contextual narrative from the pupils’ teacher. The findings show that to study a performing arts subject is perceived by some pupils as an act of transgression. These pupils resisted neoliberal curriculum priorities resulting in tensions between school, parents and friends. Those acting as gate-keepers to professional actor training and other career opportunities within the arts, may need to review practices for recruitment and development support within marginalised communities.

From appeal to transgression: problems of modern discourse of religious Transitions

Globalization processes, which are aimed at forming a single language of different cultures, raise problems of modern identity and its transformation. The process of self-identification is complex and depends on the existing worldview, so the transformation of identity entails a change in the worldview, and vice versa. In other words, such transformation can be seen as transgressive processes, which is clearly demonstrated in the example of religious practice.The religious worldview is rather stable, but significant changes are observed today. Influenced by syncretism fashion, new religious practices start blurring the boundaries of the world confessions that have been formed over the centuries, replacing the sacrament of conversion with an act of uncontrolled religious transgression, which is especially characteristic of believers who do not feel a special craving for integral system of dogmas.The authors used the term transgression to fix the phenomenon of crossing the impassable border between the possible and the impossible, leading in some cases to a breakthrough beyond the boundaries of everyday commonness and generally accepted norms. This process is both constructive and destructive, but it is destructive to social norms. Therefore, special attention is paid to the act of religious transgression related to the transition to another faith, which makes it necessary to study in the framework of the article bans and recommendations designed to create a limit of impassability on the borders of world confessions. Based on the comparative analysis of various rules and regulations adopted in Judaism, Islam and Christianity in order to regulate believers’ behavior, the social effect on the formation of the individual religious worldview is analyzed.

Субъектность и трансгрессивный опыт в русской поэзии 2000–2010-х гг.

This article discusses different versions of subjectivity in contemporary Russian poetry. De-subjectification ‒ i.e. the use of different forms of indirect statement – is often deemed to be the most important tendency in modern Russian poetry. This tendency is, meanwhile, put at odds with an attempt to preserve a lyrical “ego” as the carrier of catastrophic, transgressive experience. In this context, to be the subject means to experience painful metamorphoses; to claim to be in the act of transgression; to transition through the limit of trauma and pain. This article identifies some aspects and strains of such subjectivity: the “constructive,” which creates the illusion of a conventional “masked” subject; the “orphic,” which implies reference to the fragmentary nature of the “ego” and the value of madness in poetic experience; and the “parodic,” which combines intense painful experiences with an ironic attitude towards suffering. All these variants consolidate the multidimensionality of the world and the interpretation of the “wound” as the “eye,” which allow us to establish new cause and effect relationships.

Public Penance of Heretics: its Forms and Functions

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 59 (2011), issue 2.
 The article discusses the origins of public penance for heresy in the early Christian tradition as well as examining its application in the penitential practice of the medieval Church. It demonstrates how public penance for mortal sins, which took shape in Late Antiquity, was later adopted and developed within the system of Medieval Inquisition. In the medieval collections of canon law, heresy was qualified as a religious crime which required special public penance. Following the guidelines set up in the ancient Church, any heretic who declared his or her intention to renounce their wrongs was to be interrogated by a bishop, who would grant them absolution of sins and prescribed due penance. An important aspect of penance for heresy was public solemn penitence, which took place on Sundays and feast days and included a number of rituals. The penitent heretic had to appear in a special garment with his or her hair cut off and barefoot. The ritual of solemn public penitence for mortal sins was formed in Late Antiquity and as such was later incorporated into medieval pontificals.
 The rise of Medieval Inquisition, which was used as an efficient weapon against popular heresy, stimulated the development of penitential discipline for heretics. Papal Inquisitors, who came to be appointed as extraordinary judges in heresy trials since the 1230s, were particularly inventive in the way how public penance might be employed to fight heretics. Medieval registers of heresy trials, carried out by Papal Inquisitors and bishops, are still the main source of information about penalties imposed on heretics who were sentenced for their errors. The public announcement of a sentence and penalty was the final act of the inquisitorial procedure. The charter of penalties (littera penitentialis), which was first read publicly and later handed over to the penitent heretic, listed various forms of penitence which he had to fulfil. In the inquisitorial strategy of penance, which started to be used in the first half of the thirteenth century, a solemn public penitence of heretics became commonplace. The inquisitorial registers and manuals for inquisitors described in detail the ritual of public penance and its functions. The penance imposed on heretics offered them a chance to repent publicly for their public crimes and to give satisfaction to society which had been disturbed by their deeds. That is why solemn public penance usually took place in a cathedral or central market square on feast days to be attended and witnessed by the local community. Through his special appearance and penitential garment with two cross signs, the heretic was highly visible and could not be anonymous. The whole society was responsible for supervising the penance of heretics and controlling their religious and moral conduct. Any act of religious transgression or misconduct was to be reported to the ecclesiastical authorities. Of course, public penitence was aimed at teaching a lesson to all the faithful and preventing them from falling into heresy.

Intellectual Paraphilias: Oscar Wilde and Cultural Critique as Transgression in the Early Alfonso Reyes

From early works such as Cuestiones estéticas (1911) up until the end of his prolific critical career, the figure of Oscar Wilde constituted a constant presence in the writings of Mexican intellectual Alfonso Reyes. In particular, during his formative years as a member of El Ateneo de la Juventud, Alfonso Reyes found in Wilde’s essayistic production an intellectual model that vindicated cultural critique not only as a dignified practice comparable in its creativity to literature, but as a space of intellectual transgression. This view of critique as a form of bohemian intellectualism epitomised by Wilde’s relentless cultivation of the paradox found expression in Alfonso Reyes’s concept of “el espíritu crítico” in his collection of essays El suicida (1917). In this paper, I will show how through this concept, the Reyes of the 1910s vindicates a radically nonconformist paradigm of intellectual freedom strongly inspired by Wilde’s intellectual critique. Written at a moment of significant professional and economic distress in his career, Reyes’s meta-discursive engagement with the figure of the intellectual in this book was followed by a gradual change in his own professional development from the early 1920s onwards. Unable to harmonise Wilde’s view of cultural critique as an act of bohemian transgression with his own professional aspirations, Reyes renounced this bohemian form of cultural critique, embracing instead a new model of institutional intellectualism strongly linked to political power and state sponsorship.

The Marketing of Cecilia Böhl von Faber: Gender, Economy, and the Professionalization of the Artist

Studies on Cecilia Bohl von Faber have tended to examine her work in relationship with the nationalist project of Spanish conservatives or with the gender politics that constrained her writings. Through an analysis of the letters of Cecilia Bohl von Faber, this article presents a previously neglected influence on her writings: her participation in the developing literary market. At a time in which women entered the public lettered sphere restricted by their gender yet enabled by the authorial possibilities opened up by economic modernization, Bohl von Faber began publishing several works that she had penned years ago. She frequently argued that she was driven to publication by her dire financial situation although her letters reveal that the commodification of her works acted as a liberating force allowing her to justify what she saw as an act of gender transgression. This article also explores how her insertion in the market played a crucial role in shaping her literary trajectory. Not only did she strive to reconcile her gendered identity with her condition as a professional author, but she also felt inhibited by the economy of the literary market and struggled with her self-presentation as an artist and her reality as a cultural producer subject to consumer's demand. Through the case of Bohl von Faber, this article elucidates the pressures of the unfolding cultural industry upon artistic creation and suggests that this exerted a fundamental impact in Bohl von Faber's literary choices.

Qualitative features in clinical trials: coordinates for prevention of passive and active misconduct

<p class="abstract"><span lang="EN-IN">For many years, the quality concept in clinical trials has been discussed and recommended by Good Clinical Practice (GCP) guidelines. Regulatory Authorities and also the Public Involvement anticipate that the pharmaceutical industry will concentrate on creating quality frameworks amid the arranging and leading of conventions of controlled protocols. Nevertheless, many factors have been suggested as contributing to the occurrence of scientific misconduct within the research field, such as: personal and financial interests, site monitoring, available resources, workload, competition among investigators, and the implicit </span><span lang="EN">consent of sponsors. The negligence on data fraud represents not only omission but misconduct as well, in this case, a passive attitude intrinsically related to the act of transgression. A properly culture of research must be based on a fundamental ethos of integrity, openness and honest work of high quality in all parts of the research process. </span><span lang="EN-IN">There is a need to change the focus from inspection-based quality improvement to planned systematic quality management within clinical trials. In search for a monitoring improvement, a full statistical way to deal with information recognition comprises of executing however many measurable tests as could be allowed on whatever number clinical information factors as could be expected under varied circumstances. Adoption of specific and preventive clinical trial monitoring procedures can identify potential misconduct and data fraud leading to improvement in overall data quality and scientific reports</span><span lang="EN-AU">. </span></p>

‘Horace said, and so / Say I’: Generic Transgression and Tonal Dissonance in Don Juan I, stanzas 212–16

In stanza 200 of Canto I of Don Juan, Byron famously declares ‘My poem’s epic […] / After the style of Virgil and of Homer’. Yet the passage in which Byron first unequivocally signals his deviation from the epic prototype deserves more detailed attention. For in stanzas 212–16 he turns not to his professed classical models, but, in a characteristically deliberate and disruptive act of generic transgression, to the Augustan poet Horace in introspective lyric mode. In style and content, Byron’s reflections in this sequence on lost youth, premature ageing and dulled passions draw, for the greater part, directly on Horace’s Odes 3.14 and 4.1. However, on revision, he adds a tonally dissonant, Romanticised recasting of the Horace framed in a higher emotional register, and then, as a climax to the stanza sequence, provocatively subverts Horace by an abrupt change of tone and a cynical proposal to abandon love for acquisitiveness.

Трансгрессивное сознание как культурно-исторический феномен

The concept of the ultimate bases of culture is investigated. Specifi cs of transgressive consciousness as a cultural and historical phenomenon are revealed. The inadequacy of the reduction of the transgressive experience to the act of transgression is substantiated. The integrating functions of the transgressive consciousness are shown on the actual and theoretical material contained in M. Bakhtin’s study «The Creativity of Francois Rabelais and the Folk Culture of the Middle Ages and the Renaissance».