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<p> This dissertation is an ethnographic examination of how young Japanese men in contemporary Japan are negotiating the effects of postindustrial shifts on the production, consumption, and performance of heterosexual male desire within the "economies of intimacy" of sex, love, and marriage. Moving beyond popular pathologies of Japanese men and of "crisis," I argue that men have been increasingly economically and socially alienated from intimate institutions, provoking either anger toward the larger gender system or a reorganization of personal paths to manhood. This dissertation is based on fifteen-months of research in Tokyo between 2013 and 2014. In addition to interviews with young, unmarried Japanese men and masculinities studies scholars, I conducted participant observation in several key sites, such as "anti-love" demonstrations, matchmaking parties (<i>machikon</i>), and gender equality workshops. My work draws on historical and contemporary popular culture to examine modern discourses of male virginity, debates on romantic love, and the history of sexuality.</p><p> Setting the scene of contemporary Japanese manhood, the dissertation begins with a gendered history of postwar Japan culminating in the ideal of the <i>dekiru otoko</i> or "man who can do." This conception of masculinity as ability directly affects the three key intimacies of concern to both the greater Japanese public and to young men themselves. These intimacies of sex, love, and marriage, what I term the "economies of intimacy," and their varied articulations with&mdash;and affects on&mdash;the lives of young Japanese men form the core of this dissertation. I argue that it is through their ability to "do" sex, love, and marriage that men receive social recognition and value in postmainstream Japan. Amidst the continuing importance of marriage to social ideals of male adulthood and personal desires for children, many young men find the marital union to be unachievable. These men, broadly categorized as "undesirable" (<i>himote</i>), are questioning the current marital-gender order. Specifically addressing the financial burdens and feelings of economic objectification that marriage engenders, I argue that these "undesirables" are challenging feminist scholarship on men as the primary beneficiaries of marriage. </p><p> Historically situating the contemporary ideology of "love supremacy-ism" (<i>ren'ai shij&omacr; shugi</i>) within the longer trajectory of Japan's modernization, I engage with the various critics of this new ideology, examining how romantic love in contemporary Japan is both intimately entwined with, and mimics, capitalism. Termed "love-capitalism" (<i>ren'ai shihon shugi</i>), this system is a form of evaluative schema in which men are valued and recognized based on their ability to do the <i>work</i> of love. Lastly, I discuss Japan's sexual modernity and the increasing importance of what I term the postwar "sexual contract"&mdash;the implicit agreement between the state and its citizens that they will engage in <i>reproductive </i> sex&mdash;within a contemporary pronatalist regime. Challenging this contract is the rise of male virgin (<i>d&omacr;tei</i>) "movements" whose members and allies are questioning the importance of sexual activity (broadly defined) to both themselves and to the greater public.</p><p> Writing against claims that gender exerts less of an influence on men's life choices&mdash;a claim predicated on women's upward social mobility globally&mdash;I argue that the Japanese gender system, with its increasing demands on men, is forcing young men to renegotiate their desires and abilities. This research brings men's concerns to the forefront of current feminist and queer studies debates on institutions such as marriage and love, particularly the absence of financial concerns and the globally circulating discourses on how sex, love, and marriage are all social goods.</p><p>

This dissertation examines the development of graduate training in zoology at Harvard and Radcliffe Colleges under E. L. Mark between 1873 and 1934. It focuses on the changing spatial, institutional, and intellectual relationship between the Museum of Comparative Zoology and the Department of Zoology as a result of university-wide educational reforms that introduced teaching and research in the biological sciences to the curriculum in the nineteenth century. Part I examines the Museum of Comparative Zoology’s relationship to the growth of elective instruction in natural history. Debates between the museum’s director, Alexander Agassiz, Harvard’s President Charles W. Eliot, and E. L. Mark hinged on the uncertain role that the museum was prepared to play as a site for undergraduate teaching. The creation of the department as an administrative unit in 1890, and the subsequent organization of the Department of Zoology, changed the balance of power between Agassiz and Mark and sparked demarcation conflicts over what counted as a teachable form of zoology. Part II explores the scientific cultures of the Harvard and Radcliffe Zoological Laboratories. It addresses the laboratory as a physical site, a disciplinary space, a pedagogical tool, and a gendered social and scientific community. I reconstruct how Mark’s students experienced his idiosyncratic pedagogical system as part of their daily lives. A significant contribution of this dissertation is the examination of the Radcliffe Zoological Laboratory, a small room in the museum that Radcliffe College converted into a space for women pursuing zoological studies. Issues related to gender and debates about coeducation on campus reconfigured access to the practice of zoology, especially for Radcliffe graduate students. Part III follows Mark’s laboratory to the field where he co-founded the Bermuda Biological Station for Research in 1903. Mark adapted his pedagogical systems to a new political and scientific environment in colonial British Bermuda. There, graduate training was understood through overlapping discourses of amateur natural history and middle-class leisure. Establishing a biological field station in an unpredictable colonial climate took priority over resistance to coeducation. This inadvertently turned the Bermuda station into an important destination for women seeking fieldwork experience in the twentieth century. / History of Science

This dissertation surveys diverse contexts in which sex and migratory labor are sold and conceptualized in, on, and across border zones since the 1990s. It examines texts by Pedro Lemebel, Fernando Vallejo, and Roberto Bolaño in conjunction with the museum installations of Teresa Margolles and films by Ishtar Yasin and Luis Mandoki. It concludes pointing to further research on works by Luisa Valenzuela, Beatriz Flores Silva, and Sebastiano d’Ayala Valva. The filmic narratives and rhetorical constructions I discuss mark what historian Brodwyn Fischer has called Latin America’s recent union of “dystopic terrors” and “deep optimism” or what I propose to be the discourse between a dystopic present and utopian dream. Engaging with narratives that concern a variety of border zones—in Mexico, Central America, Colombia, the Southern Cone, and Spain—I consider what Mary Louise Pratt describes as “a new phase of empire [that] unfurled across the planet,” concomitant with neoliberal economic policies like NAFTA and Mercosur at the end of the 20th century. Following representations of regional and international migratory movements, the thesis homes in on the predicaments of poverty and exploited labor at national dividing lines and in marginal urban spaces. Therein, I note an ongoing flux in literary and visual discourse not only about sex work, trafficking, and modern slavery, but about how the terms used to present migratory labor arise, often in contestation, at sites of intense political, economic, and ethical debate. Recognizing recent theories of love and violence in the so-called Latin American post-national imaginary, this comparative work suggests the need to understand Latin America’s migratory and marginal populations as ethically implicated in both national and transnational literary, visual, and economic discourse. / Romance Languages and Literatures

A Firestone of Divine Love serves as capstone of two years Jesuit ministry and fifteen of academic study. It extends nine articles into a book project to be published by Gorgias Press. Its original thesis appeared as: In the last decades of the sixteenth century the Society of Jesus prohibited its members the reading of several mystical texts. A theme that cuts across these texts is the use of erotic language to describe the relationship between the soul and God. I argue that behind the prohibition lies the fear that erotic desire would be a threat to a Jesuit masculine identity. “Heterosexual Melancholia and Mysticism in the Early Society of Jesus” Theology & Sexuality 13/2, 1/2007 Working across the disciplines of History of Christianity and Women, Gender and Sexuality studies, I integrate these articles and deepen the original thesis within its 16th century Hispanic context. Chapter One introduces as historical setting the late medieval spirituality that inspired the first Jesuits to compose their order’s earliest spiritual texts, exemplifying it with the mystical doctrines of annihilation and deification. Chapter Two develops the first half of the deepened thesis: late medieval mysticism offered Jesuits of the first generation an erotic discourse that served as a space for grieving loss, even when within the confines of a gestating Jesuit masculine ideal. Chapter Three develops the second half. Jesuits of the second generation succumbed to the popular views dominating in a late 16th c. Spanish atmosphere permeated by the Inquisition's association of heterodox spirituality with women, racial minorities, and sodomites. It links the 1573 edict against mysticism with the 1599 decree against the admission of racial minorities, the de-emphasis on the importance of women's ministry, and the condemnation of erotic interpretations of Christian bridal language as potentially moving Jesuits too close to feminized racial undesirables. Finally, Chapter Four explores the aftermath of 1599 and its impact on the ministry of Jesuits who, living in the margins and borderlands of the Hispanic empire, were able to preserve in their writings the tradition of Jesuit mysticism and ministry.

<p>Civilian research has established that intimate partner violence (IPV) is not a unitary phenomenon. To further understanding of how IPV differs within a civilian population, typologies have been developed to distinguish among various patterns (Johnson, 2006; Johnston & Campbell, 1993; Messinger, Fry, Rickert, & Catallozzi, 2014). IPV research on military populations has also identified the existence of different patterns of physical violence that vary by the type of violence, levels of severity of the violence, direction of violence and risk factors for violence (Forgey & Badger, 2006; Forgey & Badger, 2010; McCarroll, Ursano, Fan, & Newby, 2004; McCarroll, Fan, & Bell, 2009) however, no formal typology of IPV has been developed yet specifically for a military population. Questions also remain as to the applicability of the existing civilian typologies to a military population. The purpose of this qualitative study was to further IPV pattern research within the military that will inform the development of a military specific IPV typology. Through the mining and analysis of case information collected by the Army as part of their IPV assessment process, this study found more specific details about intimate partner violence patterns, as well as, a proposed military specific IPV typology. Out of the 391 couples studied, the eight most frequent couple patterns that emerged included: 1. Male Mild Conflict to Female Mild Conflict (n=41, 10.5%); 2. Male Severe Power and Control to Female No Violence (n=40, 10.2%); 3. Male Mild Conflict to Female No Violence (n=34, 8.7%); 4. Female Mild Conflict to Male No Violence (n=30, 7.7%); 5. Female Unknown to Male No Violence (n=22, 5.6%); 6. Male Unknown to Female No Violence (n=19, 4.9%); 7. Male Severe Power and Control to Female Mild Self-Defense (n=14, 3.6%); 8. Male Mild Psychological Impairment to Female No Violence (n=11, 2.8%).

<p> This dissertation addresses the sonorous attributes of hegemony and subaltern resistance within contemporary Mexico City. In this urban environment, inhabitants use sound to interpret and shift the balance of power that pervades their daily lives. I draw on the interdisciplinary research area of sound studies that regards the acoustic environment not only as an amalgam of sounds but as overlapping sites of cultural inscription, resistance, and reimagining. Recent works in the area of sound studies identify sound not only as a byproduct of social conflict but also as a weapon itself. While these studies emphasize the use of weaponized sounds in war zones, few studies exist concerning the insidious manipulation of acoustic environments by oppressive regimes during peacetime, or the efforts of marginalized groups to challenge this oppression through sound. As a result, a significant aspect of social conflict in urban centers&mdash;that of the sonic&mdash;remains unexamined. </p><p> This dissertation is organized into four case studies that each address distinct yet interrelated manifestations of sonorous struggles for territorial dominance: 1) the specialized listening and sound producing practices of street vendors in Mexico City&rsquo;s Historic Center; 2) the crisis of street harassment as a sonorous practice of patriarchal domination; 3) the mosaic of sonic differentiation found in the Chopo Cultural Bazaar and finally 4) the reconfiguration of <i>son jarocho</i> (a folkloric dance and musical tradition from Veracruz) by urban musicians as a form of counterhegemonic protest during the Ayotzinapa marches of 2014 and 2015. These four case studies represent nodes of broader patterns of oppression and resistance that are indicative of both Mexico City&rsquo;s distinct history and its contemporary condition. The materiality and affective potency of these acoustic environments provide a crucial link between subjective sensory experiences and the social forces that inform them. The selective listening of sonically inundated urbanites, the politics of personal representation and group affiliation shown through aesthetic musical choices, and the occupation and contestation of acoustic space through the use of amplified sound all demonstrate tangible expressions of embodiment that speak to larger patterns of power.</p><p>

In an interdisciplinary fashion, this dissertation on Brazilian women writers in English focuses on translation and gender issues and employs an historical and statistical approach. Following an investigation of the proportion of men to women writers in the corpora of Brazilian literature and its English translations, I offer an analysis of the English translation of three contemporary Brazilian women writers. Then, drawing on models developed by Javier Franco Aixelá and Carla Melibeu Bentes, I evaluate the "foreignizing" or "domesticating" character of the translations by examining Culture-Specific Terms (CSTs) and provide a new model to analyze translation strategies for Gender-Marked Terms (GMTs). The first part of the dissertation (chapters two and three) consists of a quantitative macro analysis of women writers' representation in Brazilian literature, based on a recent reference work, the Enciclopédia de literatura brasileira (2001), and on my own diachronic survey of translated authors. The surprising results, graphically represented in tables and charts, point to the visibility of Brazilian women writers in translation and raise questions regarding the process of cross-cultural transmission. In the second part (chapters four through six), I undertake a qualitative contrastive micro analysis examining the strategies used to translate CSTs and GMTs - presented in tables and charts–in seven books by three Brazilian women writers. Clarice Lispector (1920-1977), the most widely translated and best known in Brazil and abroad, has published highly introspective works. Carolina Maria de Jesus (1914-1977), briefly famous after the publication of her exposé of favela life, found unexpected success in English translation, which motivated her book's re-publication in Brazil. Ana Maria Machado (1940-), famous for her children's books, is one of the few Brazilian authors of this genre published in English. English translators tended to keep most CSTs (50%) in Portuguese; 68% of GMTs were equivalently translated; however, domesticating (CSTs) and neutralizing (GMTs) strategies had a significant impact on the translations. Such macro and micro analyses introduce an evidence-based dimension that complements contemporary translation studies, at times contradicting the presuppositions of theorists, and offers new avenues of research for understanding the processes by which Brazilian works enter the English-language market.

This dissertation studies ethnographically how ordinary heterosexual people habitually and with the best intentions make homosexuals or LGBT (lesbian, gay, bisexual, trans-gendered/trans-sexual) people invisible in their daily and ordinary communication processes in Japanese communities in both Oisawa, Japan and Western Massachusetts, U.S.A. This study raises a general question: what are the scenes and communication practices in and through which homosexuality becomes invisible or irrelevant to identification of the self? The main conceptual frames used are those of stigma theory by Ervin Goffman (1963), ethnography of communication by Dell Hymes 1972, 1974), cultural communication by Donal Carbaugh (1989, 1990, 1996, 2001, 2002, cf. 2003, 2005), and coordinated management of meaning by Vernon Cronen 1994). The methodology involves a variety of data including field observations, various forms of textual data, as well as interviews in each Japanese community in Japan and the U.S.A. In five chapters, different aspects of communicative practices and processes as well as associated cultural premises are explicated, delineated, and analyzed. In each case, both intended and unintended functions of the communication are explored. First, a communicative style of “being ordinary” (futuu) is explored, in and through which ordinary heterosexuals habitually enact a complete lack of awareness of homosexuals. This practice involves actions of “not seeing, not hearing, and not saying” (mizaru, kikazaru, iwazaru ) that are enacted individually. When multiple interlocutors enact the actions in collaboration, the communicative practices constitute an event of “pretending nothing happened” (nakatta koto ni suru ), making LGBT identities communicationally invisible. Second, while addressing the Japanese cultural emphases on silence and indirect and ambiguous communication practices, a direct and open mode of Japanese communication practice is examined. This communication practice is called “speaking straightforwardly” (massugu yuu/hakkiri iu), in and through which the speaker expresses candid and sincere thoughts and feelings in accordance with common sense. The recipient of such communication often enacts “being open and receptive” (sunao), that involves listening silently without being defensive or becoming upset. These communicative practices actively and explicitly discourage and at times prohibit discourse about LGBT identities and orientation. Third, cultural premises regarding social and emotional selves associated with the communicative practices of being ordinary and speaking straightforwardly are explicated and analyzed. The dialectic interplay between the two selves becomes salient as the two communication practices are enacted, and it creates tension and human drama. Although ideally speaking an interlocutor has to be always in dialogue with the two selves, one self becomes more salient, as expressed in the communication process, than the other, depending on the situation. These two conflicting selves play a key role in legitimating the heterosexual understanding of what constitutes ordinary personhood, which often marginalizes LGBT identities and orientations as unimportant. Fourth, speaking straightforwardly as a silencing form of communication renders LGBT identities as frightening and cultivates gut-level discomfort against “homosexuals,” without knowing any of them personally. This silencing communication involves cultural conceptualization of human nature, human sexuality, and homosexuality. The family and intimate communication practices function as the gatekeeper, in which the interlocutors express openly and candidly their perceptions and gut-level discomfort about LGBT identities and their implications in society in terms of achieving mundane happiness. This ensures invisibility of LGBT identities, since parents wish for their children nothing but to be able to pursue mundane happiness. Fifth, an analysis of the Japanese heterosexual male-centered lovemaking scenes in ero-manga provides some possible sources of misunderstandings between males, females, and male homosexuals. In particular the analyses seek to identify and examine the intersection between the ero-manga representations and communicative practices of talking about sexuality. Many males often project their own male sense of sexuality on their female counterparts, while trying to please their female counterparts. In the males' communication practices of talking about male “homosexuals,” they project their sense of male sexuality on them. Thus, they express the gut-level discomfort that gay people may aggressively and sexually attack them. These analyses suggest a deeper examination of a gut-level discomfort with “homosexuals” as a communicationally cultivated feeling as opposed to an innate one. This study concludes with a summary of findings about communication generally and Japanese cultural communication practices specifically. It will also expand Goffman's framework of stigma, further develop the framework by discussing three additional categories, discuss the indiscernible power of heterosexual people, point out our communicative (in)actions that stigmatize, marginalize, and dehumanize homosexuals, and make suggestions for minimizing such negative effects.

This study examines the ideologies of gender, race, and class present in Martha Stewart’s unprecedented popularity, beginning with the publication of Stewart’s first magazine in 1990 and ending in September 2004, after Stewart’s conviction for her involvement in the ImClone scandal. My approach is built on the intersection of American mass communication research, British cultural studies, and feminist theory, and utilizes Hall’s Encoding/Decoding model to examine how social, cultural and political discourses circulate in and through a mediated text and how those meanings are interpreted by those who receive them. Drawing from textual and ideological analysis of over thirteen years of Martha Stewart Living magazine and twelve weeks of Stewart’s four television programs, I investigate the ways in which the mode of address in Stewart’s media texts positions her simultaneously as a close friend and respected teacher. As the model for “living” in her media texts, Stewart uses these modes of address as the foundation of her messages about women’s roles, racial and ethnic traditions, and social mobility. To understand how readers and viewers make sense of these messages, I conducted focus group interviews with thirty-eight fans of Martha Stewart Living between October 2002 and July 2004. Two distinct types of fans emerged as my interviews progressed, and the participants, who have a range of different gender, race, sexuality and class identifications, expressed a variety of positions on the messages about gender roles, racial representations, and class aspiration they observed in Stewart’s texts. I was uniquely positioned to examine how fans’ feelings about Martha Stewart and Martha Stewart Living changed when Stewart was indicted, convicted and sentenced to prison because of her sale of ImClone stock; as a result of my observations, I argue that scholars should take a closer look at how fan practices and beliefs function in fans’ lives and in the larger culture. In total, this examination of Martha Stewart’s media texts and audience members offers a rich account of the ways in which discourses of gender, race, and class influenced American culture at the turn of the twenty-first century.