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Using the perspectives of dramaturgy and symbolic interactionists like George Herbert Mead and Carl Couch this study focuses on paid sex work in the hypermodern, virtual world of Second Life. Using seventeen semi-structured interviews and six months of ethnographic fieldwork, I find that the employment of sexual scripts, carrying off a successful erotic scene, and the creative use of communication and embodiment are highly valued in escorts’ performance of Second Life sex work. Escorts craft an online persona that is a digital representation of the self, which is manifested in the embodiment of their digital body or avatar. In addition to digital representations of the physical self, Second Life allows for multiple methods of computer-mediated communication, and escorts are able to re-embody the first life body through the trading of first life pictures, voice cybersex, and web cam cybersex. The data allow the conclusion that most escorts are unwilling to re-embody the first life body for reasons of personal safety and the desire to restrict access to the first life self. I find, however, that there is a porous boundary between first life and Second Life in which the first life self comes through in the Second Life persona. In the concluding remarks, I explore the implications this study has for the negotiation of privacy for new social media actors who are reluctant to fully disclose their lives yet perform a persistent, archived persona for friends and followers on the Internet. This study contributes to a small, but growing, body of literature on Second Life and expands the existing work on embodiment and privacy in the digital realm.

One of the key contributions of feminist criminology has been to recognise the cultural significance of the concepts of sex and gender, bodies and social practices in order to conceptualise men’s engagement with crime, including the dominance of men as perpetrators of crimes of violence against women.

This chapter focusses on the #MeToo movement which has revealed the stark contrast between women’s experiences of sexual assault and sexual harassment, and the extent of men’s perceived entitlement to women’s bodies. By theorising the regulatory processes by which different bodies are ‘moralised’, it is possible to see how cultures are created by reference to the values ascribed to different bodies as well as what different bodies do. The author considers the applicability of moral regulation theory to show how processes of sexualisation, including sexual assault and harassment, constitute identity formation and considers whether resistance in the form of the #MeToo movement amounts to a powerful enough challenge to introduce cultural and structural changes.

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.

Mainstream pornography is popular, freely accessible, and infused with themes of male dominance, aggression, and female subservience. Through depicting sex in these ways, mainstream pornography has the potential to influence the further development of harmful sexual scripts that condone or endorse violence against women and girls. These concerns warrant the adoption of a harms-based perspective in critical examinations of pornography's influence on sexual experiences. This chapter reports on findings from interviews with 24 heterosexual emerging adults living in Aotearoa/New Zealand about how pornography has impacted their lives. Despite a shared awareness among participants of mainstream pornography's misogynistic tendencies, and the potential for harm from those displays, men's and women's experiences were profoundly gendered. Men's reported experiences were often associated with concerns about their own sexual behaviors, performances, and/or abilities. Conversely, women's experiences were often shaped by how pornography had affected the way that men related to them sexually. Their experiences included instances of sexual coercion and assault which were not reported by the men. These findings signal the need for a gendered lens, situated within a broader harms-based perspective, in examinations of pornography's influence.

Since the 1950s, the closet has been the chief metaphor for conceptualizing the experience of sexual minorities. Social change over the last four decades has begun to dismantle some of the social structures that historically policed heteronormativity and forced queer people to manage information about their sexuality in everyday life. Although scholars argue that these changes make it possible for some sexual minorities to live “beyond the closet” (Seidman, 2002), evidence shows the dynamics of the closet persist in organizations. Drawing on a case study of theme park entertainment workers, whose jobs exist at the nexus of structural conditions that research anticipates would end heterosexual domination, I find that what initially appears to be a post-closeted workplace is, in fact, a new iteration: the walk-in closet. More expansive than the corporate or gay-friendly closets, the walk-in closet provides some sexual minorities with a space to disclose their identities, seemingly without cost. Yet the fundamental dynamics of the closet – the subordination of homosexuality to heterosexuality and the continued need for LGB workers to manage information about their sexuality at work – persist through a set of boundaries that contain gayness to organizationally desired places.

This chapter draws on 17 months of ethnographic observations in the Parade department at an American theme park that I call Wonderland. The Parade department is a homonormative workplace, numerically and culturally dominated by gay men. I examine how this work culture challenges the dominance of heteronormative masculinity often embedded at work through an exploration of backstage interactions among performers. I also explore the gendered and racialized meanings of the camp aesthetic that performers embody. I argue that while Parade culture undermines workplace heteronormative masculinity, it also reproduces the epistemology of the closet through its reliance on the gay/straight binary.