Artículos de revistas: "Transnational intimacies"

1

Surkis, Judith. "Sex, Sovereignty, and Transnational Intimacies". American Historical Review 115, n.º 4 (octubre de 2010): 1089–96. http://dx.doi.org/10.1086/ahr.115.4.1089.

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2

WILDING, RAELENE. "'Virtual' intimacies? Families communicating across transnational contexts". Global Networks 6, n.º 2 (abril de 2006): 125–42. http://dx.doi.org/10.1111/j.1471-0374.2006.00137.x.

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3

Shome, Raka. "“Global Motherhood”: The Transnational Intimacies of White Femininity". Critical Studies in Media Communication 28, n.º 5 (diciembre de 2011): 388–406. http://dx.doi.org/10.1080/15295036.2011.589861.

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4

Kallander, Amy. "Transnational Intimacies and the Construction of the New Nation". French Politics, Culture & Society 39, n.º 1 (1 de marzo de 2021): 108–31. http://dx.doi.org/10.3167/fpcs.2021.390106.

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Abstract This article examines love as a facet of nation building in constructions of modern womanhood and national identity in the 1950s and 1960s. In Tunisia and France, romantic love was evoked to define an urban, middle-class modernity in which the gender norms implicit in companionate marriage signaled a break with the past. These ideals were represented in fiction and women's magazines and elaborated in the novel genre of the advice column. Yet this celebration was interrupted by concern about “mixed marriage” and the rise of anti-immigrant discrimination targeting North Africans in France. Referring to race or religion, debates about interracial marriage in Tunisia and the sexual stereotyping of North African men in France reveal the continuity of colonialism's racial legacies upon postcolonial states. The idealization of marital choice as a testament to individual and national modernity was destabilized by transnational intimacies revealing the limits of the nation-state's liberatory promise to women.

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5

Kallander, Amy. "Transnational Intimacies and the Construction of the New Nation". French Politics, Culture & Society 39, n.º 1 (1 de marzo de 2021): 108–31. http://dx.doi.org/10.3167/fpcs.2020.390106.

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This article examines love as a facet of nation building in constructions of modern womanhood and national identity in the 1950s and 1960s. In Tunisia and France, romantic love was evoked to define an urban, middle-class modernity in which the gender norms implicit in companionate marriage signaled a break with the past. These ideals were represented in fiction and women’s magazines and elaborated in the novel genre of the advice column. Yet this celebration was interrupted by concern about “mixed marriage” and the rise of anti-immigrant discrimination targeting North Africans in France. Referring to race or religion, debates about interracial marriage in Tunisia and the sexual stereotyping of North African men in France reveal the continuity of colonialism’s racial legacies upon postcolonial states. The idealization of marital choice as a testament to individual and national modernity was destabilized by transnational intimacies revealing the limits of the nation-state’s liberatory promise to women.

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6

Chen, Junjie. "Experiencing Graduated Intimacies during Lockdown (Fengcheng)". Anthropology in Action 27, n.º 2 (1 de junio de 2020): 9–19. http://dx.doi.org/10.3167/aia.2020.270202.

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In this article, I examine the ways in which the recent, nationwide ‘lockdown’ (fengcheng) in China, caused by the unprecedented COVID-19 pandemic, has abruptly reshaped daily intimacy practices of urban residents. Highlighting the lockdown in a southeast coastal city in the broader context of China’s post-socialist transformations, I propose that class distinctions have profoundly reconfigured local citizens’ daily experiences, producing a system of what might be termed ‘graduated intimacies’. To further contextualize these urban citizens’ experiences of intimacy under the current transnational geo-biopolitics associated with the pandemic, I provide a reflexive and comparative ethnographic look at the national capital of Beijing. In so doing, I offer a glimpse into the lives of several sets of Chinese citizens at an unexpected historical moment induced by a grave public health crisis extending well beyond China’s national borders.

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7

Belford, Nish y Reshmi Lahiri-Roy. "(Re)negotiating transnational identities: Notions of ‘home’ and ‘distanced intimacies’". Emotion, Space and Society 31 (mayo de 2019): 63–70. http://dx.doi.org/10.1016/j.emospa.2018.11.004.

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8

Winarnita, Monika, Wulan Dirgantoro y Raelene Wilding. "‘Close, not close’: Migrant artists negotiating transnational mother-daughter intimacies". Emotion, Space and Society 31 (mayo de 2019): 78–85. http://dx.doi.org/10.1016/j.emospa.2019.02.005.

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9

Anastario, Mike. ":After Stories: Transnational Intimacies of Postwar El Salvador". Journal of Anthropological Research 79, n.º 4 (1 de diciembre de 2023): 541–43. http://dx.doi.org/10.1086/727069.

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10

Zhao, Xinyu. "Disconnective intimacies through social media: practices of transnational family among overseas Chinese students in Australia". Media International Australia 173, n.º 1 (8 de abril de 2019): 36–52. http://dx.doi.org/10.1177/1329878x19837684.

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This article investigates Chinese international students’ everyday transnational family practices through the use of social media. Specifically, the article highlights the relevance of two interlinked forms of disconnection in these students’ daily negotiations of ambivalent cross-border family relations in an age of always-on connectivity. The first form involves their disconnection from the general public via their creation of intimate spaces on social media that are exclusive to their family members. The second form involves the students detaching themselves from such intimate spaces, often temporarily, to escape and resist familial control and surveillance. I conclude the article by developing the notion of ‘disconnective intimacy’ to conceptualise contemporary Chinese transnational families. This article contributes to the literature on the transnational family by providing an insight into the micro-politics of mediated co-presence through the trope of ‘disconnective practice’.

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11

Hannaford, Dinah. "Easy access: new dynamics in long-distance African intimacies". Africa 88, n.º 4 (noviembre de 2018): 645–62. http://dx.doi.org/10.1017/s0001972018000402.

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AbstractThis article examines how African transnational relationships in the twenty-first century differ from their manifestation in previous periods of mobility and long-distance intimacy. I argue that the possibilities for and expectations of immediate communication and co-presence facilitated by the current technological landscape distinguish this era from earlier ones and fundamentally alter the ways in which African migrants connect to those at home. Although time–space compression allows for the potential of new practices of virtual intimacy, it also creates an imperative of availability for migrants that is reinforced not only on micro- and meso-levels by families and communities but also on macro-levels by neoliberal state policies that target migrants as agents of development and providers of social services.

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12

Wang, Yang y Sun Sun Lim. "Digital Asymmetries in Transnational Communication: Expectation, Autonomy and Gender Positioning in the Household". Journal of Computer-Mediated Communication 25, n.º 6 (17 de octubre de 2020): 365–81. http://dx.doi.org/10.1093/jcmc/zmaa012.

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Abstract In contemporary society, information and communication technologies (ICTs) are widely cherished for helping transnational households preserve a coherent sense of familyhood despite geographical separation. Despite ICTs having positive benefits for the maintenance of long-distance intimacies, digital asymmetries characterized by gaps in routines, emotional experiences, and outcomes of ICT use can also emerge between family members of different structural, social, and geographical conditions. Drawing on an innovative “content–context diary”-cum-participant observation, this article investigates the multi-dimensional digital asymmetries emerging from the transnational communication of Chinese “study mothers” in Singapore. Using the data visualization and analysis tool “ecomap,” the findings uncover that study mothers were largely beleaguered by expectation asymmetry and autonomy asymmetry, arising from different expectations to and control over daily transnational communication with their family members. The study mothers were disadvantaged by their relatively isolated life situations in the host society and accentuated gender hierarchies in the household.

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13

Faier, Lieba. "Theorizing the Intimacies of Migration: Commentary on The Emotional Formations of Transnational Worlds". International Migration 49, n.º 6 (18 de octubre de 2011): 107–12. http://dx.doi.org/10.1111/j.1468-2435.2011.00708.x.

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14

Hu, Jasmine. "Symmetry, Violence, and The Handmaiden's Queer Colonial Intimacies". Camera Obscura: Feminism, Culture, and Media Studies 36, n.º 2 (1 de septiembre de 2021): 33–63. http://dx.doi.org/10.1215/02705346-9052788.

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Abstract The Japanese annexation of Korea (1910–45) implicates a crisis of representation in South Korean national history. Both the traumatic wounds and complex intimacies of Japan's rule over its Korean subjects were met with postcolonial suppression, censorship, and disavowal. This article examines Park Chan-wook's The Handmaiden (Ah-ga-ssi, South Korea, 2016), a period film set in 1930s Korea under Japanese rule, in relation to the two nations’ fraught but interconnected colonial and postcolonial histories. By analyzing the film's explicit sexual depiction through discourses of ethnicity, gender, and nation, it argues that the lesbian sex scenes encode and eroticize latent anxieties and tensions surrounding Japan-Korea relations, making explicit the ambivalent longing and lingering identification shared between the colonizers and the colonized. Furthermore, through intertextual reference to the intertwined and imitative relations between the national cinemas of Japan and Korea—relations mediated and elided by a long history of state censorship—Park's film repudiates an essentialist South Korean identity propped up by both nationalist narratives and market liberalization policies. Through palimpsestic projection of the colonial era onto South Korea's neoliberal present, the film invites parallels between colonialism's unresolved legacy and contemporary modes of cultural production. Simultaneously, the film offers a utopian vision of a national self that surfaces—rather than suppresses—the violence and pleasure incurred in confrontations with the colonial or transnational other.

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15

Fassin, E. "National Identities and Transnational Intimacies: Sexual Democracy and the Politics of Immigration in Europe". Public Culture 22, n.º 3 (1 de octubre de 2010): 507–29. http://dx.doi.org/10.1215/08992363-2010-007.

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16

Leow. "“this land was the sea”: The Intimacies and Ruins of Transnational Sand in Singapore". Verge: Studies in Global Asias 6, n.º 2 (2020): 167. http://dx.doi.org/10.5749/vergstudglobasia.6.2.0167.

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17

Raghunathan, Ranjana. "Transnational Divorce: Understanding Intimacies and Inequalities from Singapore, Sharon Ee Ling Quah, 2020, London: Routledge". Asian Journal of Social Science 50, n.º 1 (marzo de 2022): 74–75. http://dx.doi.org/10.1016/j.ajss.2022.01.004.

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18

Malik. "Postcolonial Ruins, Transnational Intimacies, and the Terror of the Haves in The Reluctant Fundamentalist". Verge: Studies in Global Asias 5, n.º 1 (2019): 237. http://dx.doi.org/10.5749/vergstudglobasia.5.1.0237.

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19

Bucknor, Michael A. "Criminal Intimacies: Psycho-Sexual Spatialities of Jamaican Transnational Crime in Garfield Ellis’s Till I’m Laid to Rest". Interventions 22, n.º 1 (16 de octubre de 2019): 30–48. http://dx.doi.org/10.1080/1369801x.2019.1659158.

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20

Imada, Adria L. "Promiscuous Signification". Representations 138, n.º 1 (2017): 1–36. http://dx.doi.org/10.1525/rep.2017.138.1.1.

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This essay assesses clinical photographs of leprosy patients created by the Hawai‘i Board of Health in the late nineteenth and early twentieth centuries, or what may be the most extensive visual cataloging of indigenous, Asian, and immigrant bodies in America’s Pacific empire. Building on theoretical and methodological approaches to archives as a process rather than a source, I follow the trail of these clinical images through time and space, from their emergence within a photographic practice of medical management and segregation in Hawai‘i to their prolific circulation in transnational political and medical arenas. Offering spectacular evidence of the racialized and sexualized pathology of colonial peoples, these photographs were tightly regulated but increasingly viewed as clinical erotica after the United States incorporated Hawai‘i as a territory in 1900. The essay further suggests the “affective excess” that can disrupt the photograph’s medical surveillance, as social intimacies and care between Hawaiian patients bloom within the frame.

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21

Masood, Syeda Momina. "Visions of Queer Anarchism: Gender, Desire, and Futurity in Omar Ali Khan’s Zibahkhana". BioScope: South Asian Screen Studies 10, n.º 1 (junio de 2019): 75–90. http://dx.doi.org/10.1177/0974927619857342.

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Modelled upon American slasher film tropes, Omar Ali Khan’s Zibahkhana (2007) is more than a transnational remake. It is a vision of a queer revolution, and imagines queer futures brought about through rural anarchy and violent eroticism. This article reads the masked killer of Zibahkhana as a monstrous queer agency armed with a queer (zombie) militia prepared to consume and transform the heteronormative matrix. Offering an unprecedented and unapologetic representation of queer aggression onscreen, Khan’s indie slasher explores queer articulations of desire and anarchy in the figure of the killer, Baby, a queer woman and a murderous cannibal. With Baby, Zibahkhana offers a queer anti-hero, the first of its kind for Pakistani cinema, that challenges normative modes of being, belonging, and desiring. Thus Zibahkhana not only offers a welcome revision of Western slasher film tropes, it blazes a trail for transgressive and incendiary portrayals of queer embodiments and intimacies in Pakistani visual media.

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22

Jennifer L. Shoaff. "In the Face of a Haitian Child: Racial Intimacies, Paternalistic Interventions, and Discourses of “Deviant Black Motherhood” in Transnational Hispaniola". Feminist Studies 43, n.º 2 (2017): 438. http://dx.doi.org/10.15767/feministstudies.43.2.0438.

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23

Shoaff, Jennifer L. "In the Face of a Haitian Child: Racial Intimacies, Paternalistic Interventions, and Discourses of “Deviant Black Motherhood” in Transnational Hispaniola". Feminist Studies 43, n.º 2 (2017): 438–67. http://dx.doi.org/10.1353/fem.2017.0020.

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24

Vertommen, Sigrid. "Surrogacy at the Fertility Frontier". History of the Present 14, n.º 1 (1 de abril de 2024): 108–37. http://dx.doi.org/10.1215/21599785-10898374.

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Abstract Surrogacy is a popular assisted reproductive practice in Israel, and it has been legal since 1996, albeit, until recently, only for married heterosexual couples. Same-sex couples who aspired to genetic parenthood were therefore “forced” to look for available surrogates abroad, in countries such as the United States, India, Nepal, Mexico, and Russia. This resulted in the emergence of a lucrative transnational surrogacy industry in Israel that relies on the reproductive labor power of racialized egg cell providers and surrogates in the global South, East, and North. While much of the existing research on surrogacy in Israel explains its ubiquity by centering cultural accounts of Jewishness, this article rethinks contemporary policies, practices, and markets of assisted reproduction from the vantage point of the “colonial episteme,” by unpacking the complex “intimacies” and reproductive afterlives of settler colonialism and racial capitalism in Israel/Palestine. The article argues that surrogacy operates both as a demographic frontier in the consolidation of a Jewish state in Israel/Palestine and as a commodity frontier for the accumulation of capital in a booming surrogacy industry. Surrogacy and other reproductive technologies also emerge as sites of reproductive resistance through practices of surrogacy strikes and sperm smuggling.

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25

Kim, Suk-Young. "Postornamentality". Prism 19, n.º 1 (1 de marzo de 2022): 203–14. http://dx.doi.org/10.1215/25783491-9645992.

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Abstract Lotus blossoms, dragon ladies, K-pop beauty queens, and crazy rich Asians . . . these are the jaded stereotypes distilled by the prevalent popular imaginary surrounding Asian/Asian American women. Despite their varying temperaments, they tend to focus on the particular decorative sensibilities and ornateness of Asian/Asian American female bodies. Among multiple scholarly efforts to wrestle with these enduring perceptions of yellow women, Ann Anlin Cheng's concept of ornamentalism is arguably the most significant theoretical perspective to have emerged in recent years. And yet, in the wake of the 2021 shootings in Atlanta, Georgia, which primarily targeted women of Asian descent, the notion of ornamentalism is rendered nearly irrelevant in the face of ghastly violence against hard-working, nonornamental bodies of Asian/Asian American women. Navigating through the debris of colonial intimacies, ornamentalism, and techno-orientalism, this article relies on the figure of the visor-wearing ajumma, a Korean word referencing a middle-aged woman. As a transnational and transhistorical framework emerging from the messy interstitial spaces between theory and reality, the concept of the ajumma stands at a crossroads marked by the suffocating weight of the American empire and the precarity of Asian/Asian American lives facing the persistent forces of racism, sexism, classism, and ageism.

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26

LIM, JEEHYUN. "The Post-World War II World Order and the Unresolved Cultural Legacies of the Korean War". Journal of American Studies 55, n.º 5 (diciembre de 2021): 1204–11. http://dx.doi.org/10.1017/s0021875821000888.

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The Korean War has never had a notable place in American culture. A crop of recent scholarship by Korean American scholars queries the reasons for this absence of the Korean War's cultural presence, going against the critical commonplace that the war was insignificant and calling for a reckoning with the cultural legacies of the Korean War. Christine Hong's A Violent Peace, Daniel Y. Kim's The Intimacies of Conflict, and Crystal Mun-hye Baik's Reencounters illustrate new directions and new possibilities in the scholarship on the Korean War, which is dominated by historical studies often guided by traditional approaches to international relations or foreign policy. Informed by approaches in ethnic studies – and particularly the field's interest in racialization as transnational and cross-border phenomenon – these books show that it is not only productive to revisit the “forgotten war” but imperative to do so. Through a wide range of cultural texts and with an exclusive focus on the perspectives and experiences of people of color, these studies probe the underexamined role the conflict has played in shaping liberal ideas on freedom and justice, attend to the contradictions of the cultural forms that clothed these ideas in post-World War II US culture, and point to new cultural interventions that challenge and dislodge long-standing Cold War orthodoxies.

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27

Da Costa, Dia y Shaista Patel. "“We Cannot Write About Complicity Together”: Limits of Cross-Caste Collaborations in Western Academy". Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 8, n.º 2 (26 de noviembre de 2022): 1–27. http://dx.doi.org/10.15402/esj.v8i2.70780.

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Grounded in a friendship that began in the academy, we write together to problematize collaborative writing across our distinct caste positionalities. Writing as caste-oppressed Pakistani Muslim settler (Patel) and dominant caste Indian settler (Da Costa), we write primarily across caste power lines to focus on the failure in our own efforts at collaborative writing. This article, initially meant to focus on our complicities in white settler colonialism in its present form, reflects on the detours we undertook to arrive at this place of certainty that “we cannot write about our complicity together.” Specifically, we reconsider some assumptions underlining prominent methodological commitments of transnational collaborative writing across uneven locations in, for, and beyond the academy. Collaborative writing has been championed for its capacity to generate dialogue across disagreements, praxis grounded in social change, a challenge to the academy’s notions of individual knowledge-production and merit, and as a means of holding people across hierarchies accountable to structures of violence that remain at work within social movements and collective struggles. Considering the contours of what Sara Ahmed (2019) calls structural “usefulness” of collaborative writing to the colonial and neoliberal academy, we use historical and life-writing approaches to make caste violence legible in order to refuse the cover that collaborative writing provides to dominant caste South Asians engaged in research with Indigenous, Black, Muslim, caste-oppressed and multiply and differentially colonized communities. Our purpose is to foreground the historical and ordinary violence of caste as it shapes North American academic relationships, intimacies, and scholarship, in order to challenge the assumption that caste-privileged South Asian scholars of postcolonial and transnational studies in western academia are best poised to collaborate with Indigenous, Black, other racialized, and Dalit scholars and actors toward a decolonial, abolitionist, and anti-casteist feminist praxis. While focusing on writing across caste lines, our analysis can also be read as offering a space to engage ethically with complexities informing collaborative projects across differential horizontal and vertical power relations informed by race, class, gender, sexuality, citizenship, north/south and other differences. In the process of writing this article, we have also paid particular attention to our citational practices.

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28

Babalola, Adesoji. "Theorizing Intimacies and Articulation in Nigerian Hip Hop Music". Journal of Asian and African Studies, 17 de julio de 2023. http://dx.doi.org/10.1177/00219096231186386.

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This paper explores how Nigerian hip hop music, lyrics, and histories illuminate connections and relationalities, intimacies, and articulations, among and across African and African diasporic communities. Drawing on the works of Lisa Lowe, Stuart Hall, Paul Gilroy, Katherine McKittrick, and others, I demonstrate how these intimacies and articulations allow us to reimagine hip hop, focusing not on origins or beginnings (or African American authenticities) but instead as an expressive transnational mode of cultural production. In this way, I discuss the significance of Black politics in popular music and foreground how intimacies and articulation produce new ways of theorizing race.

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29

Hatcher, Rachel. "After stories, transnational intimacies of postwar El Salvador". Canadian Journal of Latin American and Caribbean Studies / Revue canadienne des études latino-américaines et caraïbes, 4 de abril de 2023, 1–2. http://dx.doi.org/10.1080/08263663.2023.2190658.

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30

Nehring, Daniel y Xiying Wang. "Making transnational intimacies: intergenerational relationships in Chinese-Western families in Beijing". Journal of Chinese Sociology 3, n.º 1 (22 de junio de 2016). http://dx.doi.org/10.1186/s40711-016-0032-3.

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31

Casey, Maurice J. "‘Save Me from My Friends’: The Transnational Intimacies of an Irish-Latvian Couple within and beyond the Irish Revolution, 1916–1921". Contemporary European History, 27 de febrero de 2023, 1–17. http://dx.doi.org/10.1017/s0960777322000911.

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What can a focus on intimacies and affinities between radical immigrants in Ireland and their Irish counterparts tell us about the transnational scope of the global Irish revolution? This article answers this question through the lives of Rose MacKenna, an Irish playwright and socialist, and her husband Sidney Arnold, a Latvian literary translator. The activist career of this obscure Irish-Latvian couple took them from revolutionary Dublin in the wake of the Easter Rising to Petrograd in the aftermath of the Russian Revolution. This article argues that MacKenna and Arnold, by virtue of their obscurity and marginality, rather than in spite of it, can suggest the sources and methodologies required to uncover the transnational world of Ireland's radical intelligentsia.

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32

Desai, Karishma y Leila Angod. "Unsettling the global, moving beyond liberalism: Intimacies as a reading practice in childhood studies". Childhood, 6 de agosto de 2022, 090756822211129. http://dx.doi.org/10.1177/09075682221112991.

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This article centres a transnational feminist framing that engages racial capitalism and colonialisms in the study of “the global” within childhood studies. We unsettle the dichotomies of North/South and rather theorize their imbrications. We argue for attending to the conjunctions racial capitalism and colonialisms to make visible different yet overlapping forms of extraction. We offer intimacies as a reading practice that intervenes in and opens up notions of the global within childhood and youth studies, making two provocations.

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33

Desai, Karishma y Leila Angod. "Unsettling the global, moving beyond liberalism: Intimacies as a reading practice in childhood studies". Childhood, 6 de agosto de 2022, 090756822211129. http://dx.doi.org/10.1177/09075682221112991.

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This article centres a transnational feminist framing that engages racial capitalism and colonialisms in the study of “the global” within childhood studies. We unsettle the dichotomies of North/South and rather theorize their imbrications. We argue for attending to the conjunctions racial capitalism and colonialisms to make visible different yet overlapping forms of extraction. We offer intimacies as a reading practice that intervenes in and opens up notions of the global within childhood and youth studies, making two provocations.

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34

Annus, Epp. "Comparative Spatial Intimacies and the Affective Geography of Home: Imaginaries and Sense-Regimes in the Soviet-Era Baltics". Space and Culture, 2 de marzo de 2023, 120633122311553. http://dx.doi.org/10.1177/12063312231155349.

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This essay investigates Soviet-era homesites in the Baltic states as combinations of home imaginaries and people’s affective, sensorial relationship to the materiality of their home space. The aspect of relationality is foregrounded: the primary level of meaning-making as regards one’s quotidian home life, the article suggests, takes place at the level of comparative spatial intimacies—that is, in relation to one’s own bodily movement in space and the objects, locations, impressions, but also the ideas, norms, and values encountered and embedded in these movements. Home experience unfolds on the scene of comparative studies, where different homes form dialogues and chains of movement in space. Both intimacies and imaginaries emerge as multiscalar, being deeply personal and closely family related, but also generational and class related, and including also transnational and/or officially endorsed ideas and values. The scene of comparative intimacies is exemplified on the basis of three homesites: Soviet prefab apartment buildings, pre-Soviet farm homes, and Soviet-era summer homes. The common homing model in the Soviet-era Baltics included at least two, if not three homely sites: while most people lived in urban environments, summer vacations were typically spent in a pre-Soviet farm home or in a recently built summer home. Of these different homescapes, each supported their inhabitants’ identities in their own specific ways, each offered a different regime of spatial sensibilities, a different combination of sensations, relationscapes, and imaginaries. The essay accommodates methods of geopoetics and includes analysis of fictional texts, life writing, and the embodied presence of the author.

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35

Lopes de Almeida, Pedro. "Transnational Intimacies: Coloniality and the Environments of Travel Writing in Portugal and Angola, c. 1900-1930". Bulletin for Spanish and Portuguese Historical Studies 44, n.º 1 (13 de enero de 2020). http://dx.doi.org/10.26431/0739-182x.1331.

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36

Acedera, Kristel F. y Brenda S. A. Yeoh. "The Intimate Lives of Left-Behind Young Adults in the Philippines: Social Media, Gendered Intimacies, and Transnational Parenting". Journal of Immigrant & Refugee Studies, 25 de abril de 2022, 1–14. http://dx.doi.org/10.1080/15562948.2022.2044572.

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37

Acedera, Kristel F. y Brenda S. A. Yeoh. "The Intimate Lives of Left-Behind Young Adults in the Philippines: Social Media, Gendered Intimacies, and Transnational Parenting". Journal of Immigrant & Refugee Studies, 25 de abril de 2022, 1–14. http://dx.doi.org/10.1080/15562948.2022.2044572.

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38

Hernández, Ester E. "After Stories: Transnational Intimacies of Postwar El Salvador By Irina CarlotaSilber, Palo Alto: Stanford University Press. 2022. 256 pp." Medical Anthropology Quarterly, 18 de octubre de 2023. http://dx.doi.org/10.1111/maq.12824.

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39

Pratesi, Alessandro. "Unconventional relationships, positive marginalities and citizenship". Digithum, n.º 22 (15 de julio de 2018). http://dx.doi.org/10.7238/d.v0i22.3130.

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Long distance relationships and caring at a distance may be connected with emotional and psychological exhaustion but also gratification, reward and empowerment; above all, they possess important implications in terms of social justice, equality and citizenship. The expression ‘world families’ (Beck and Beck-Gernsheim, 2014) includes a heterogeneous and tension-filled set of social actors who have in common the potential to bridge traditional distinctions between public and private, centre and periphery, national and international, able-bodied and physically/cognitively impaired, heterosexual and homosexual, bypassing dichotomous ideas of inclusion/exclusion which typically characterise the concept of citizenship. These families represent a group of very different social actors, including couples of mixed cultures and ethnicities, low-paid migrant workers, skilled migrant workers, asylum seekers, refugees, distant families, etc. who challenge our culturally homogenous understanding of family and society and are defined therefore as ‘pioneers of cosmopolitanism’ and cultural diversity. Drawing on recent work on families, relationships, intimacies and caring for distant others and contextualising it within the specific and still unexplored context of Living Apart Together (LAT) same-sex couples, this article examines the moral, sociological and institutional geographies of these less visible chains of care and affection and their unequally entitled rights and visibility. The literature review is combined with auto-ethnographic work analysing and discussing the case of a married, same-sex, transnational, Living Apart Together (LAT) couple. This article suggests that by looking at what happens at the level of emotion-based, micro-situated interactions we can get some crucial insights into the changing nature of families, intimacies and relationships and their multiple implications in terms of social inclusion, entitlement to rights/citizenship and social change. It is a form of relational, emotion-based and micro-situated social inclusion and entitlement to rights/citizenship which is occurring, on a daily basis, in the interstices of people’s interactions even when such change still meets several obstacles at the structural, political and institutional level.

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Margolies, Daniel S. y J. A. Strub. "Music Community, Improvisation, and Social Technologies in COVID-Era Música Huasteca". Frontiers in Psychology 12 (31 de mayo de 2021). http://dx.doi.org/10.3389/fpsyg.2021.648010.

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This article examines two interrelated aspects of Mexican regional music response to the coronavirus crisis in the música huasteca community: the growth of interactive huapango livestreams as a preexisting but newly significant space for informal community gathering and cultural participation at the onset of the coronavirus pandemic, and the composition of original verses by son huasteco performers addressing the pandemic. Both the livestreams and the newly created coronavirus disease (COVID) verses reflect critical improvisatory approaches to the pandemic in música huasteca. The interactive livestreams signaled an ad hoc community infrastructure facilitated by social media and an emerging community space fostered by Do-It-Yourself (DIY) activists. Improvised COVID-related verses presented resonant local and regional themes as a community response to a global crisis. Digital ethnography conducted since March 2020 revealed a regional burst of musical creativity coupled with DIY intentionality, a leveling of access to virtual community spaces, and enhanced digital intimacies established across a wide cultural diaspora in Mexico and the USA. These responses were musically, poetically, and organizationally improvisational, as was the overall outpouring of the son huasteco music inspired by the coronavirus outbreak. Son huasteco is a folk music tradition from the Huasteca, a geo-cultural region spanning the intersection of six states in central Mexico. This study examines a selection of musical responses by discussing improvisational examples in both Spanish and the indigenous language Nahuatl, and in the virtual musical communities of the Huasteca migrant diaspora in digital events such as “Encuentro Virtual de Tríos Huastecos,” the “Huapangos Sin Fronteras” festival and competition, and in the nightly gatherings on social media platforms developed during the pandemic to sustain the Huastecan cultural expression. These phenomena have served as vibrant points of transnational connection and identity in a time where physical gatherings were untenable.

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Rhodes, Heidi andrea restrepo. "Bed/Life: Chronic Illness, Postcolonial Entanglements, and Queer Intimacy in the Stay". Disability Studies Quarterly 43, n.º 1 (1 de diciembre de 2023). http://dx.doi.org/10.18061/dsq.v43i1.9664.

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In the conceptual sculpture titled, I Think We’re Alone Now (Host), Constantina Zavitsanos presents the bed as a site of desire, intimacy, and horizon for the sick/disabled queer body, bringing a multitude of meanings to the notion of “host.” This paper engages this artwork considering the politics and poetics of hosting and “the stay” as queer intimacies are formed in and with bodies—both in the chronicity of pathogenic presence effected through transnational flows of medical coloniality; and as an anti-colonial practice of disalienation, hospitality, and invitation into the erotic and social life lived in the space of the bed. I approach this work of disability scholarship through a feminist understanding that chronic illness is a condition of global entanglement within the colonial and postcolonial milieu of racial capitalism, its afterlives, and its historical traumas. To host challenges the notion that to be chronically sick and bedbound is an existence delimited by isolation and social death produced in the bedbound subject as one denied full entry into the western, liberal, public-political articulation of the human. I reflect on what it means to be a queer, brown, sick/disabled body and turn toward the possibilities of the bed as a material spacetime and hermeneutic for alternative expressions of aliveness through stillness and immobility as the entanglements of our histories and medical conditions also open space for our entangled practices of countermemory and ontological disobedience: how we refuse to be colonized objects of ruin. As settler colonial framings of illness evoke an always-already racialized diagnostic apparatus through which surveillance, impugnment, negation, and alienation are deployed via the medical industrial complex and the medical gaze as a subjugating mode of relation, bedlife is a vital counterpoint to this violence, a portal to crip fugitivity, existential and political affirmation, and connection. Finally, through encountering different artworks, this essay explores the linkages between intimacy and future-making, collapsing the space between queer desire for each other and one another’s bodies, and the particularly queer politics of desire for a world unbound by oppressive structures and the limitations of imposed binaries. Against what disability scholars Eli Clare and Eunjung Kim, among others, have critiqued as the hegemonic imperative toward cure, which seeks to get us out of bed and into capitalism’s racist and ableist coercive temporalities, this paper looks to the bed as a heuristic and material site for a radical politics of feminist carework, queer desire, crip time, and decolonial worldmaking. What it is to want — in all its senses, suggests there is a relevant kind of intimacy between what we are denied as sick and disabled queers in a heterosexist society founded on racial capitalism and colonial regimes of body, self and other—and how we share closeness, cultivating desire for each other and other possible worlds.

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Jung, Sun. "K-pop, Indonesian fandom, and social media". Transformative Works and Cultures 8 (22 de marzo de 2011). http://dx.doi.org/10.3983/twc.2011.0289.

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Around the world, pop consumers are increasingly accessing popular products through social media. Online fan groups of Korean popular music (K-pop) in Asia have dynamically and transculturally circulated their product through social media such as Facebook and Twitter. In October 2010, Super Junior, a K-pop idol boy band, was ranked as the number one worldwide trending topic on Twitter—ranking even higher than a sensational news story about trapped Chilean miners. Regional fans in Indonesia in particular have been identified as the source of a spike in tweets on this topic. Such a phenomenon illustrates how social media–empowered online fandom enhances cultural flow and affects transcultural pop circulation dynamics. I examine these dynamics by means of the specific case study of K-pop fandom in Indonesia. By focusing on three specific aspects of new media circulation of K-pop in Indonesia—performing immediate transculturations, embodying K-pop, and building intimacies—I contextualize transnationally focused, newly emerging, and social media–deployed cultural circulation driven by online fan practices.

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Choudhury, Athia N. "Milky Appetites: The Foods that Make Us Human". Disability Studies Quarterly 43, n.º 1 (1 de diciembre de 2023). http://dx.doi.org/10.18061/dsq.v43i1.9679.

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This article follows American milk powder through its many iterations and afterlives: as domestic health food, militarized technology in Asia and its diaspora, and as a symbol of modern health on a global stage. What intimacies of empire might we find by following the shifting sentiments around powdered/skimmed milk consumption? Moreover, how does sifting through this minor history allow us to interrogate the politics of body sovereignty and surveillance as it is scaled transnationally. This article argues that an appetite for dairy was encouraged through various national public sensing projects that made eugenics principles accessible for ordinary audiences as an embodied science of the home. Analyzing the military and weight-loss circuits of powdered/skim demonstrates how government agencies, corporations, medical practitioners, home economists, and other public health workers conjured images of healthy nations and abled-citizens through dairy consumption---often targeting women, children, and racialized subjects as sites of reform through weight management. Bodies that were seen as undesirable–whether too fat or too thin, too sick or too feeble–could be fixed by reforming the appetite. Reading mid-20th century dietetics, U.S. Department of Agriculture archives, and Asian diasporic literature on dairy production and consumption, the case studies in this article elucidate how U.S.-led food literacy and foreign aid campaigns, bolstered by wartime experiments, sought to expand U.S. imperial soft power through wellness technologies. “Milky Appetites” offers a study of desire for national and individual health and wellness as structures of imperialism felt on the body.

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