Hide Press Release 2 Less Words Max Schnepf. Photo credits: Can Ortak. The practice of rectal examinations in the Turkish military made international news e. Gaytimes when it was abolished in November Before the amendment, gay men had to endure rectal examinations and provide photographic material of themselves during intercourse to prove their homosexuality. What happens if we, instead of taking the body for granted as the site of the gendered self with sexual desires, attend to how this body comes into being in different constellations? This also points to the question about the means that consolidate prevalent body epistemologies and present the body as a natural fact. For this literature-based undertaking, I Gay Body Mit Knöpfe the essay in four stations that are marked by four conceptualizations of different Gay Body Mit Knöpfe within the broader field of science and technology studies STS. Haraway is concerned with the construction of nature in scientific knowledge production. For instance, she shows how immune system discourses construct biomedical bodies as bounded entities:. Conceptualizing the body as information system, Haraway also indicates the confluence of the once ontologically opposed realms of the organic, technical, and textual. With the cyborg, she accounts for complex entanglements between cybernetic systems that dissolve clear-cut boundaries between organism and machine. Thus, the cyborg as a hybrid between the crafted and the natural opposes the Cartesian divide between mind and body. The cyborg is an offspring of patrilineal capitalism and militarism and yet, it does not originate from either nature or culture. Consequently, Haraway asks us to rework our understanding of the body as a given and bounded entity. Gay Body Mit Knöpfe any identifiable origin and without a bounded body, the cyborg is always partial, contradictory, and incomplete. Currier questions if the cyborg really achieves to challenge the epistemological framework of identity and unity. By identifying the cyborg as a hybrid between organism and technology, Haraway defines its elements and conceptualizes the cyborg as composed of identities different from one another. Instead, she rethinks body-technology entanglements with the concept of the assemblage. Following Deleuze and Guattari, bodies are assemblages of different elements while simultaneously being constituted as parts of other assemblages. Hence, assemblages foreground the process of becoming and the emergence of things by laying emphasis on encounters and events which is in line with praxiographic approaches discussed below. As the body becomes disintegrated in the play between reality and imagination and in the imitation of realness, sex-gender cannot simply be attached to the once bounded unity of the body. How many are you? They are different in themselves, rather than being different from. In their laboratory study, Latour and Woolgar [] argue that in order to become a scientific fact, a statement has to be devoid of its temporal qualifications and incorporated into a body of knowledge. They analyze the construction of Thyrotropin Releasing Factor TRF by tracing back the competition between two laboratories aiming to prove the chemical structure of TRF. She looks at race as a relational object that is enacted between entities as both social fiction and biological fact. Her focus on relationality aligns with Halberstam and Livingston who conceptualize sexuality as emerging out of relations between bodies and things. Thus, race emerges as a fact not of a single body, but between bodies or between bodies and their positioning in space, their clothing, and public prejudice. This focus points out that bodily characteristics gain significance in the relationship and encounter with other social and material factors. Mol argues that in the diagnosis of atherosclerosis not just certain bodily features, but the whole body is enacted differently in different clinical settings. While consulting with patients, doctors enact atherosclerosis as pain while walking, cold feet, and weak pulsation in the legs. In the pathology, in contrast, atherosclerosis is seen under the microscope as a thickening of the vessel walls. Here, the microscope is not just a neutral tool to make visible a hidden reality, but it brings about another atherosclerosis. Thus, Mol demands to position claims about what reality is in local events and practices: the body with atherosclerosis is a thickening of the vessel walls — under the microscope, in the pathology. And yet, different homosexualities or atheroscleroses do pertain to one body:. The body multiple is not fragmented. This hanging together is achieved through different forms of coordination: Atheroscleroses are distributed spatially and temporally, different measurement techniques and diagnoses are added together, the measured values are translated into one another. Here, we can return to assemblages. Yet, the presented praxiographic approaches emphasize the enactment of realities in locally and temporally situated practices and constellations. For Mol, a disease can be enacted as different things, but at the same time those different ontologies can be coordinated and located within one body. The body becomes multiple.
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