Eros and Transgression in an Age of Immanence: Georges Bataille’s (Religious) Critique of Kinsey

This paper explores the religious implications of eroticism in Western culture since the Sexual Revolution, a period at once applauded for its open and immanent view of sexuality and denounced for its shamelessness and promiscuity. After discussing the work and effects of Alfred C. Kinsey, the father of the Sexual Revolution, I focus on a critical appraisal of Kinsey written by French theorist Georges Bataille (“Kinsey, the Underworld and Work,” in L’Erotisme, 1957). Bataille situates contemporary Western sexuality within a larger historical movement towards the “desacralization” of all aspects of human life: sex, under the scientific gaze of the Kinsey team, became simply another “object” to be analyzed and classified, and “good” sex defined solely in terms of frequency and explosiveness of orgasm. For many, including Hugh Hefner, this approach to sex occasioned a refreshing awakening from the long dark night of Victorian sexual repression. However, as Bataille’s protégé Foucault has shown, the scientific approach to sexuality often masks a desire to control and delimit sexual behaviour, not “liberate” it. Moreover, Bataille makes the point that the desacralization of sexuality denudes sex of a vital component—eroticism—which is necessary for real pleasure and ecstasy. Beyond the “moral” critiques one often hears leveled against Kinsey and his work, Bataille provides a “religious” critique, one that stands, perhaps surprisingly, on the “near side” of sexuality.

Fidelity of Implementation of Research-Based Instructional Strategies (RBIS) in Engineering Science Courses

Background Increasing attention is being paid to improvement in undergraduate science, technology, engineering, and mathematics (STEM) education through increased adoption of research-based instructional strategies (RBIS), but high-quality measures of faculty instructional practice do not exist to monitor progress. Purpose/Hypothesis The measure of how well an implemented intervention follows the original is called fidelity of implementation. This theory was used to address the research questions: What is the fidelity of implementation of selected RBIS in engineering science courses? That is, how closely does engineering science classroom practice reflect the intentions of the original developers? Do the critical components that characterize an RBIS discriminate between engineering science faculty members who claimed use of the RBIS and those who did not? Design/Method A survey of 387 U.S. faculty teaching engineering science courses (e.g., statics, circuits, thermodynamics) included questions about class time spent on 16 critical components and use of 11 corresponding RBIS. Fidelity was quantified as the percentage of RBIS users who also spent time on corresponding critical components. Discrimination between users and nonusers was tested using chi square. Results Overall fidelity of the 11 RBIS ranged from 11% to 80% of users spending time on all required components. Fidelity was highest for RBIS with one required component: case-based teaching, just-in-time teaching, and inquiry learning. Thirteen of 16 critical components discriminated between users and nonusers for all RBIS to which they were mapped. Conclusions Results were consistent with initial mapping of critical components to RBIS. Fidelity of implementation is a potentially useful framework for future work in STEM undergraduate education.

Wom(b)anism: Reading Relationships Between the Community and the Womb in Sankofa, The Women of Brewster Place, and Corregidora

This project attempts to contribute to the various discourses within the black womanist tradition. In 1983, Alice Walker published her landmark collection of essays entitled In Search of Our Mother Gardens: Womanist Prose. At the outset of the volume, Walker defines the core concept of womanism. After a poetic four-part definition of the term womanist, Walker concludes by stating, 'womanist is to feminist as purple to lavender' (Phillips 19). Although this analogy is critically engaged, the scholarly discourse that emerged in response to Walker's proposition shapes the intellectual inner workings of this project. Certain established concepts (such as ancestral mediation or the laying on of hands) work in conjunction with my own concepts of 'wom(b)anism' and 'the communal womb' to frame the interpretive discussions throughout these pages. Wom(b)anism and the communal womb both emerge from the black feminist and womanist traditions, especially via the role of ancestral mediation but also within the contested discourses on womanism itself. I apply the two concepts (wom(b)anism and the communal womb) to my readings of Haile Gerima's Sankofa, Gloria Naylor's The Women of Brewster Place, and Gayl Jones' Corregidora. The relationship between the community and women's wombs across each of these texts construct a narrative that features ancestral mediation (or intervention), various acts of violence committed against women's bodies, and the complicated circumstances through which women heal themselves andtheir communities.