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By Jonathan A. Allan

Pleasing and informative." Merrill Cole, writer of The different Orpheus: A Poetics of contemporary Homosexuality

on account that all of us have one and use it each day, why is it that folks squirm while the anus is pointed out?

In "Reading from Behind, Jonathan Allan addresses this question in a playful, but scholarly exploration of every thing from porn to poetry, from Brokeback Mountain to Myra Breckinridge, democratizing the anus as a website of necessity and as a situation of delight.

Allan's formidable and arguable learn venture on anal erotics is a remarkably clean and unique contribution. With "Reading from in the back of, " Allan will become a extensively revered serious voice of his generation." David William Foster, writer of;Sexual Textualities: Essays on Queer/ing Latin American Writing "and Gay and Lesbian topics in Latin American Writing

"Reorients experiences of anality." Todd Reeser, writer of Moderating Masculinity in Early smooth Culture and Masculinities in Theory

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Additional resources for Reading from Behind: A Cultural Analysis of the Anus

Sample text

Au Nord se développent les exclusions catégorielles et culturelles, tels les sans papiers, les trop vieux, les sans compétences, les musulmans. Plus la norme est forte et univoque, plus elle exclut les moins performants qui sont largués avec une brutalité croissante. Sur les restes de la protection sociale qui rétrécit, des ONG du Nord offrent une assistance rapprochée à des concitoyens, SDF, toxicomanes, demandeurs d’asiles. Au Nord les “victimes” s’appellent des “sans droits”. Ces ONG d’action sociale viennent se substituer aux insuffisances des politiques publiques.

Ainsi, le travail des enfants est vaguement protégé et le droit à l’expression de toutes les “minorités visibles”, gays, handicapés… Dans le même temps, la protection sociale décline, les congés diminuent, comme si la protection a minima des minorités, très médiatisée, avait pour pendant le recul des droits sociaux acquis par les travailleurs au XXe siècle dans les pays industrialisés. Dans le même temps, la médiatisation de l’émotion humanitaire, à base d’indignation, occulte les oppressions proches pour mettre en scène les conflits étrangers provoquant un assèchement relatif des scènes politiques nationales, et l’enterrement de la “question sociale” pour le plus grand bonheur du capitalisme.

Ce nouveau type de militantisme sans cause ni adhésion ne s’adresse pas à des personnes clairement identifiées mais à des catégories sociales invitées à la télé à être illustrées par les malheurs d’un acteur déchu, SDF, image analogue à celle des mailings d’ONG évoquant des victimes du Sud. Et si la solidarité était simplement devenue charité, compassion en miroir, appliquée à des inconnus qui le demeureront ? En devenant planétaire, au nom des droits de l’homme universels, la charité a probablement changé de nature.

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