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Roger Lancaster is a professor of anthropology and cultural studies at George Mason University in Fairfax, Virginia, where from 1999 until 2014 he directed the Cultural Studies PhD Program. He is known for his writing in LGBT studies, gender/sexuality, culture and political economy, and critical science studies. His research tries to understand how sexual mores, racial hierarchies, and class predicaments interact in a changing world. [1]
Lancaster is a fellow in the American Anthropological Association. From 2004 to 2006, he served as the AAA's media liaison on kinship, the family, and marriage, fielding questions on same-sex marriage from a range of major media organizations. [2] [3]
Lancaster's first book, Thanks to God and the Revolution: Religion and Class Consciousness in the New Nicaragua (1988), was a study of liberation theology and other religious currents in Sandinista Nicaragua. Joining debates on the nature and origins of class consciousness, the book reworked established Marxist understandings of the role of religion in social life. From a Marxist-populist perspective, it views popular or folk religion as a recurring site where poor people reflect on class inequalities and devise understandings of morality and justice consistent with their self-interests. Its main argument is that elements of an implicit class consciousness are discernible in traditional saint's cults and in popular rites and festivities, and that these elements provide a springboard for the subsequent development of forms of explicit class consciousness (in liberation theology, Sandinismo, and Marxism).
Lancaster's first book had traced the Sandinista revolution's ascent; his second book examined its decline. Life is Hard: Machismo, Danger, and the Intimacy of Power in Nicaragua (1992) was an ethnography of everyday life during the contra war and its attendant economic crisis. Chronicling the lives of three poor families among their networks of friends and kin, it dissects plural and intimate forms of power—in gender relations, color discriminations, and same-sex relationships—that, Lancaster argues, undermined attempts to construct a revolutionary New Man (and Woman) and thus subverted the Sandinista project from below. The book is noted for its development of an analysis of machismo as a system of male domination over both women and men, and for its analysis of active/passive roles in male same-sex intercourse in some Latin American settings. Weaving semiotics, poststructuralism, and the Bakhtin school into an overarching Marxist approach, Life is Hard traded in the topical eclecticism of cultural studies, setting brisk chapters of media criticism alongside interviews and descriptions of Nicaragua's survival economy. The book won the Society for the Study of Social Problems' C. Wright Mills Award and the Society of Lesbian and Gay Anthropologists' Ruth Benedict Prize. [4] [5]
Lancaster's third monograph, The Trouble with Nature: Sex in Science and Popular Culture (2003), was a polemic against evolutionary psychology and other reductionist explanations for gender roles and sexual orientations. The book contrasts anthropological and historical perspectives on cultural diversity with evolutionary just-so stories, defending a social constructionist approach to human nature in chapters on sexual selection, masculinity, beauty, the social organization of reproduction, and the gay gene. The book's argument proceeds in part by showing that reductionist ideas are unscientific on their own terms and in part by underscoring a historical irony: stories about a hardwired and immutable human nature fluoresce in a period marked by pitched political struggles around sex, when shifts in production and institutional changes have thrown gender and sexual roles into question. Such stories offer comfort and certainty at a time when not much really seems certain about the nature of men, women, and others.
His fourth monograph, Sex Panic and the Punitive State (2011), won the author’s second Ruth Benedict Prize. The book's first part provides a historical and ethnographic account of modern sex offender laws in the US; it shows how a series of sex panics have institutionalized a culture of sexual fear and produced draconian, ineffective laws. Its second part provides a wider polemical analysis of the development of mass incarceration and other aspects of the punitive state.
In addition to his monographs, Lancaster coedited (with Micaela di Leonardo) The Gender/Sexuality Reader: Culture, History, Political Economy (1997), a large advanced interdisciplinary introduction to the field. The Reader foregrounded historical, anthropological, and political-economic approaches at a time when literary theory dominated the field.
Cultural anthropology is a branch of anthropology focused on the study of cultural variation among humans. It is in contrast to social anthropology, which perceives cultural variation as a subset of a posited anthropological constant. The term sociocultural anthropology includes both cultural and social anthropology traditions.
Gender archaeology is a method of studying past societies through their material culture by closely examining the social construction of gender identities and relations.
This is an index of sociology articles. For a shorter list, see List of basic sociology topics.
Materialist feminism is a theoretical current of radical feminism that was formed around the French magazine Questions féministes. It is characterized by the use of conceptual tools from Marxism—notably historical materialism—to theorize patriarchy and its abolition.
Gayle S. Rubin is an American cultural anthropologist, theorist and activist, best known for her pioneering work in feminist theory and queer studies.
Marianismo is a Hispanic term that describes an ideal of true femininity with characteristics derived from the devotional cult of St. Mary of Guadalupe, a central figure of Roman Catholicism in Mexico. It defines standards for the female gender role in Hispanic American folk cultures, and is strictly intertwined with machismo and Roman Catholicism.
Feminist anthropology is a four-field approach to anthropology that seeks to transform research findings, anthropological hiring practices, and the scholarly production of knowledge, using insights from feminist theory. Simultaneously, feminist anthropology challenges essentialist feminist theories developed in Europe and America. While feminists practiced cultural anthropology since its inception, it was not until the 1970s that feminist anthropology was formally recognized as a subdiscipline of anthropology. Since then, it has developed its own subsection of the American Anthropological Association – the Association for Feminist Anthropology – and its own publication, Feminist Anthropology. Their former journal Voices is now defunct.
Gilbert H. Herdt is Emeritus Professor of Human Sexuality Studies and Anthropology and a Founder of the Department of Sexuality Studies and National Sexuality Resource Center at San Francisco State University. He founded the Summer Institute on Sexuality and Society at the University of Amsterdam (1996). He founded the PhD Program in Human Sexuality at the California Institute for Integral Studies, San Francisco (2013). He conducted long term field work among the Sambia people of Papua New Guinea, and has written widely on the nature and variation in human sexual expression in Papua New Guinea, Melanesia, and across culture.
Machismo is the sense of being "manly" and self-reliant, a concept associated with "a strong sense of masculine pride: an exaggerated masculinity". Machismo is a term originating in the early 1930s and 1940s best defined as having pride in one's masculinity. While the term is associated with "a man's responsibility to provide for, protect, and defend his family", machismo is strongly and consistently associated with dominance, aggression, grandstanding, and an inability to nurture. The correlation to machismo is found to be deeply rooted in family dynamics and culture.
A cultural universal is an element, pattern, trait, or institution that is common to all known human cultures worldwide. Taken together, the whole body of cultural universals is known as the human condition. Evolutionary psychologists hold that behaviors or traits that occur universally in all cultures are good candidates for evolutionary adaptations. Some anthropological and sociological theorists that take a cultural relativist perspective may deny the existence of cultural universals: the extent to which these universals are "cultural" in the narrow sense, or in fact biologically inherited behavior is an issue of "nature versus nurture". Prominent scholars on the topic include Emile Durkheim, George Murdock, Claude Lévi-Strauss, and Donald Brown.
Sherry Beth Ortner is an American cultural anthropologist and has been a Distinguished Professor of Anthropology at UCLA since 2004.
Sexual meanings are the meanings that are attributed, by a particular cultural-social-historical context, to sexual acts and broadly to all the aspects of the erotic dimension of squares human sexual experience. This also include the beliefs on what is considered sexual and what is not. Sexual meanings are social and cultural constructs, and they are metabolized and subjectivized by the individual only after cultural and social mediation.
Sexuality and space is a field of study within human geography. The phrase encompasses all relationships and interactions between human sexuality, space and place, themes studied within cultural geography, i.e., environmental and architectural psychology, urban sociology, gender studies, queer studies, socio-legal studies, planning, housing studies and criminology.
Ara Wilson is a university professor and author.
Sexing the Body: Gender Politics and the Construction of Sexuality is a 2000 book by the sexologist Anne Fausto-Sterling, in which the author explores the social construction of gender, and the social and medical treatment of intersex people. Her stated goal is to "convince readers of the need for theories that allow for a good deal of human variation and that integrate the analytical powers of the biological and the social into the systematic analysis of human development."
Sexuality in Bangladesh is primarily influenced by religion and culture. The culture in Bangladesh is predominantly conservative and patriarchal. Several topics, including sex education, romantic relationship, and sexual behavior are considered taboo. Over the years, the perception towards a very few taboos have changed, such as sex education is now somewhat taught in high schools though in a conservative way.
Arlene Stein is an American sociologist and author best known for her writing about sex and gender, the politics of identities, and collective memory. She is Distinguished professor of sociology at Rutgers University where she directs the Rutgers University Institute for Research on Women. Stein has also taught at the University of Essex and at the University of Oregon.
Lucinda Ramberg is an American anthropologist whose work focuses on gender, sexuality, religion and health. She was awarded multiple prizes in 2015 for her first book, Given to the Goddess: South Indian Devadasis and the Sexuality of Religion. Ramberg is associate professor in anthropology and director of graduate studies in the Feminist, Gender, and Sexuality Studies program at Cornell University.
Evelyn Blackwood is an American anthropologist whose research focuses on gender, sexuality, identity, and kinship. She was awarded the Ruth Benedict Prize in 1999, 2007 and 2011. Blackwood is an emerita professor of anthropology at Purdue University.
The Traffic in Women: Notes on the "Political Economy" of Sex is an article regarding theories of the oppression of women originally published in 1975 by feminist anthropologist Gayle Rubin. In the article, Rubin argued against the Marxist conceptions of women's oppression—specifically the concept of "patriarchy"—in favor of her own concept of the "sex/gender" system. It was by arguing that women's oppression could not be explained by capitalism alone as well as being an early article to stress the distinction between biological sex and gender that Rubin's work helped to develop women's and gender studies as independent fields. The framework of the article was also important in that it opened up the possibility of researching the change in meaning of this categories over historical time. Rubin used a combination of kinship theories from Lévi-Strauss, psycho-analytic theory from Freud, and critiques of structuralism by Lacan to make her case that it was at moments where women were exchanged that bodies were engendered and became women. Rubin's article has been republished numerous times since its debut in 1975, and it has remained a key piece of feminist anthropological theory and a foundational work in gender studies.