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This paper is based on a personal journey of starting a long-term sociological research project in a conflict zone: the research was to be carried out in Israel and the Palestinian Territories. The question posed is: what sort of problems and concerns arise for researchers and ethnographers who work with traditionally marginal communities in violently divided societies? In an attempt to provide an answer, I focus here on such issues as: the social constructions of fears and dangers in what are perceived to be dangerous places; difficulties of access to traditionally underrepresented and marginal social groups; useful methodological and ethical precepts for doing research in risky environments; as well as the advantages of working with, rather than on communities. Moreover, I suggest that conducting research in politically and socially unstable contexts puts into stark relief the advantages of conducting participatory and collaborative research. Such approaches provide researchers with networks of trusted local protagonists, offer more in-depth insights into traditionally marginalized and frequently misrepresented social groups, whilst also generating knowledge that may facilitate beneficial social changes for local communities.

This article examines Max Weber’s theory of value spheres as a basis for a polytheistic religious sociology of institutional life. Weber’s approach implies institutional theory as a form of comparative religion. Two problems present themselves. If the values of the spheres are to be considered as “gods,” they do not align easily with Weber’s sociology of religion. Given that love was central both as a driver and a constituent in Weber’s understanding of salvation religions, it also implies that love be incorporated into our theorizing of institutional life, something entirely absent in the way we think about enduring forms of social organization. Taking the second seriously may enable us to fabricate a solution to the first.

This chapter explores the role of postmodern intertextuality in Neil Jordan’s 2012 vampire film Byzantium. This intertextuality serves to place the film in dialogue with earlier vampire fiction, in particular the 1970s cycle of British and European erotic vampire films such as Daughters of Darkness and The Vampire Lovers from Hammer Films. Byzantium recalls these earlier texts structurally and thematically, both through direct reference and more oblique allusions.

While Fredric Jameson characterizes postmodern intertextuality as mere nostalgia and the imitation of ‘dead styles’, feminist postmodern theorists such as Linda Hutcheon contend argue for the political potential of postmodernism. This chapter proposes that the postmodern intertextuality of Byzantium is a critical intertextuality, and that the foregrounding of storytelling, writing, and rewriting in the film draws attention to the ways in which the intertextuality of Byzantium is not merely a return to past forms but also a reworking of them.

Taking up the work of Linda Hutcheon and Catherine Constable, this chapter demonstrates the ways in which Byzantium critically reworks aspects of earlier vampire fiction in order to critique and expand the representation of the female vampire and through this explore issues relating to female subjectivity and community.

Under Anglo-American law, the consent of the masochist furnishes no defense to a charge of assault arising from sadomasochistic sexual practices. Our unwillingness to recognize consent in this context suggests disquiet with the ways in which S/M reflects the operations of law. Although the case law casts the masochist as a victim, other accounts represent masochism as a forceful enactment of submission. Masochism also challenges certain ideals of masculinity central to legal reason. Misgivings about the legitimacy of consent to S/M find a useful analogy in critiques of psychoanalytic treatment that understand consent in that context as irreducibly fraught.

This paper explores four works of contemporary fiction to illuminate formal and informal regulation of sex. The paper’s co-authors frame analysis with the story of their creation of a transdisciplinary course, entitled “Regulating Sex: Historical and Cultural Encounters,” in which students mined literature for social critique, became immersed in the study of law and its limits, and developed increased sensitivity to power, its uses, and abuses. The paper demonstrates the value theoretically and pedagogically of third-wave feminisms, wild zones, and contact zones as analytic constructs and contends that including sex and sexualities in conversations transforms personal experience, education, society, and culture, including law.

This study focuses on how the creation of a new market identity, defined here by the social categories that specify what to expect of products and organizations, helps legitimize normatively illegitimate products and thereby facilitate the formation of markets for these products. A product is given a legitimate market identity by recombining existing product and status categories in a way that is both isomorphic with and differentiated from these preexisting categories. I argue that the creation of a new market identity helped create a market for feature films that combined legitimate comedy and illegitimate pornography following the legalization of pornography in Denmark in 1969. Topological analyses of the cultural content of all the film posters used to promote Danish films between 1970 and 1978, and regression analyses of the status of the actors appearing in these films document the importance of market identity in legitimizing illegitimacy.

In my preliminary thesis studies of social media, in the wake of the killings of women such as Natalie Connolly, there was a seeming widespread agreement, that if a man could get a relatively minor sentence for ending the life of a woman, using the purportedly ‘erotic’ context of the death as a legal means, then something in the judiciary was going wrong. Traditional feminists and many sex freedomists appeared to concur, in a rare moment of overlap on contemporary sexual ethics from these often scrummaging political groups. However, this ostensible concurring mystifies a more fundamental set of antagonisms that has plagued what we occasionally understand as the rhizomes of the ‘progressive left’, not least in the difficult relationship between political feminism and the sexual freedom movement, or indeed ‘sex positive feminism’. This latter ‘choice’ feminism seemingly elided with sexual freedom and jettisoned the hang ups of radical, Marxist and some branches of equality feminism, still persisting but indicative of what we broadly call ‘the second wave’. This elision between feminism and sexual freedom situates women as individuals with identities that signify an inexhaustible will, not as a casted and economized subjectivity embedded in a historical moment. This move sought to overcome the stalemate between sexual liberation, and women’s liberation. But did it? If we ask questions such as: what should legal practice and policy privilege in its functioning, the protection of individual sexual choices, or defence of the physical safety of women made vulnerable to violence by sexually oppressive cultures? – we may uncover the more profound ethical and epistemological contentions at stake. I want to frame the disputes between sexual freedomists and feminists that still persist, despite our contemporary liberal feminist vernacular, in relation to this theoretical shift in what is understood as ‘choice’, using the issues that satellite ‘the rough sex defence’ (BDSM, porn, violence, consent) in order to illuminate this tension. I want to use a materialist feminist analysis that retraces the concept of ‘choice’ in the feminist canon in order to analyse this elision in the context of the antagonisms between women’s liberation and sexual liberation. In tracing this ethical history I hope to contribute to an untangling of these unwieldy political notions in order to better confront the crystallized divisions in progressive sexual politics that contextualize the underlying disputes that frame the ‘the rough sex defence’. Doing so is necessary if we are to manage a more open, lucid conversation about what the role of the law is, or should be, in dealing with sex and violence in twenty-first century Britain.

The sexual and erotic dimensions inherent in leadership’s physicality impact on power dynamics within organizations but have been rendered largely invisible by current scholarship. In organizational practice, leadership is a masculine activity ideally carried out by male bodies, such that women’s leadership is still perceived as problematic. This suggests that the field is fearful of allowing sexual bodies to pollute what should be a functional, cognitive and instrumental activity. This chapter therefore draws on Julia Kristeva’s concept of abjection to explain how and why the sexual body is positioned as the unspoken other of leadership. To do this, I explore the representation of two very contrasting leaders, Jean Luc Picard and the Borg Queen, in the popular film Star Trek: First Contact. The film illuminates how leadership ideally resides in a virile, mastered and distant male body. The sexual female body is represented as disgusting, dangerous, and a source of contamination and so must be cast out and destroyed. Finally, I ask whether the representation of the Borg Queen is useful as a transgressive means to undermine the abjection of the female leader’s body. However, I conclude that to counter abjection, scholars of leadership need instead to build discursive and material practices that revalue the feminine and respect the alterity of self and others.