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Journal articles on the topic 'Orgiasm'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Vaganova, Natalia A. ""DIONYSIAN RELIGION" OF VYACHESLAV IVANOV AS A SUBJECT OF THE STUDY OF RELIGION: SETTING OF THE PROBLEM." Study of Religion, no. 2 (2018): 162–69. http://dx.doi.org/10.22250/2072-8662.2018.2.162-169.

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This article presents an attempt to reconstruct the so-called “Dionysian religion” of Vyacheslav Ivanov. Some original pre-religia, which was designated by Ivanov as a primitive “female monotheism” or telimonotheism, in its cult aspect, represents “female orgiasm” or the worship of an “invariably-residing female deity”. In the process of its historical evolution, it requires a “male correlate in the face of a periodically born and dying God” - and eventually finds it in the person of Dionysus, i.e., in the building up the Dionysian religion, which in its essence is still determined by the archetypal feminine principle. It is important that Ivanov's work is built on extremely extensive factual material, including a vast arsenal of documentary evidence and interpretive principles. At the same time, his innovation consisted in the rejection of positivistic methods and in the search for a way of more adequate penetration into the ancient religious consciousness. At the end of the proposed excursion it is noted that the Dionysian theory of Ivanov, already sufficiently well studied by philosophers and philologists, has not yet been awarded by the attention of religious scholars and historians of religion, and the more so theologians...

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2

Preußer, Heinz-Peter, and Roland Crastes. "« Orgies ! Orgies ! Nous voulons des orgies ! » Astérix, une épopée du processus de civilisation." Allemagne d'aujourd'hui 217, no. 3 (2016): 33. http://dx.doi.org/10.3917/all.217.0033.

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3

Nagib, Lúcia. "Orfeu negro em cores: mito e realismo no filme de Cacá Diegues." Aletria: Revista de Estudos de Literatura 8 (March 2, 2018): 15–24. http://dx.doi.org/10.17851/2317-2096.8..15-24.

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Resumo: Orfeu, de 1999, dirigido por Carlos Diegues, um dos raros filmes atuais a falar do negro, retoma a tradicional apologia do afro-descendente por seus dotes musicais. Vinicius de Moraes, com sua peça Orfeu da Conceição, que deu base ao filme Orfeu negro (1959) e ao Orfeu de Diegues, pretendeu universalizar a música negra (e, portanto, a música brasileira), ampliando-a de seu reduto de classe baixa, ligada às orgias do carnaval e aos transes de terreiro, para a experiência sublime do amor absoluto. Para tanto, recorreu ao mito órfico do poder encantatório da música, recurso claramente anti-realista. Ao adaptar Vinicius, Diegues acrescentou uma dimensão realista à história, tentando não perder os aspectos míticos e trágicos. De fato, no filme, a utopia do paraíso negro desenvolve-se pari passu com a dura realidade da favela.Palavras-chave: cinema brasileiro; negro; Orfeu.Abstract: Carlos Diegues’s Orpheus, 1999, one of the few contemporary films to focus on blacks, makes the traditional panegyric of the African descendents for their musical skills. Vinicius de Moraes, with his play Orfeu da Conceição, on which Black Orpheus (1959) and Diegues’s Orpheus were based, intended to universalise black music (therefore Brazilian music), upgrading it from its low class niche associated with carnival orgies and voodoo trances, to the sublime experience of absolute love. To that end, he resorted to the enchanting power of music contained in the Orphic myth, in a clearly anti-realistic attitude. When he adapted de Moraes, Diegues added a realistic dimension to the story, while trying to keep the mythic and tragic ones. Indeed, in the film, the utopia of black paradise merges with the hard reality of Rio slums.Keywords: Brazilian cinema; black; Orpheus.

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4

Thorel-Cailleteau, Sylvie. "Dandys et orgies." Romantisme 27, no. 96 (1997): 71–81. http://dx.doi.org/10.3406/roman.1997.3208.

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5

Muknicka, Sérgio Gabriel. "A orgia." outra travessia 1, no. 27 (December 14, 2020): 114–17. http://dx.doi.org/10.5007/2176-8552.2019.e73764.

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6

Schuhmann, Roland, and Andreas Nievergelt. "Zur Etymologie von ahd. musina und orgina." Amsterdamer Beiträge zur älteren Germanistik 76, no. 3 (December 1, 2016): 363–70. http://dx.doi.org/10.1163/18756719-12340034.

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In this article, new etymologies for two Old High German words are proposed. Old High German musina ‘bag, satchel’ is explained as a loanword from Slavonic (cf. Old Church Slavonic mošьna ‘bag’), Old High German orgina ‘bit’ as a loanword from Middle Latin *orginum ‘iron ring’. Im Folgenden wird für zwei althochdeutsche Wörter, die bisher etymologisch unklar waren, jeweils eine neue Etymologie vorgeschlagen: Ahd. musina ‚Tasche, Ranzen‘ wird als ein Lehnwort aus dem Slawischen (vgl. aksl. mošьna ‚Tasche‘), ahd. orgina ‚Gebiss, Mundstück am Pferdezaum‘ als Lehnwort aus mlat. *orginum ‚Eisenring‘ erklärt. This article is in German Language.

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7

Le Page, Michael. "Gene-swapping orgies… in cheese." New Scientist 232, no. 3096 (October 2016): 10. http://dx.doi.org/10.1016/s0262-4079(16)31916-9.

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8

Murphy, Scott Patrick. "Humor Orgies as Ritual Insult." Journal of Contemporary Ethnography 46, no. 1 (July 27, 2016): 108–32. http://dx.doi.org/10.1177/0891241615605218.

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In-group members can display a sense of solidarity by earning license to direct verbal putdowns toward one another in the presence of others. An explanation of the process by which in-group members can maintain a sense of solidarity through putdowns in everyday life, however, is lacking in the literature. Set in a corner donut shop in southern California, this article describes how a group of old straight white middle-class men direct improvisational putdowns toward each other and explains how this banter maintains a sense of group solidarity for these men. The article puts forth a view of ritual insult in the form of “humor orgies” as emergent interactional phenomena characterized by successive, situation-dependent turns whereby group members play with interpersonal meanings in “givin’ it” “on top” and “takin’ it” “on bottom.” The findings raise questions about the extent to which superiority theories of humor are adequate and also suggest a need for ethnographies of everyday improvisational humor in public, non-workplace settings.

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9

Rébillard, Chloé. "Orgies romaines, mythe ou réalité ?" Sciences Humaines N° 284, no. 8 (August 1, 2016): 25. http://dx.doi.org/10.3917/sh.284.0025.

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10

Barrett, H. Clark. "On the functional orgins of essentialism." Mind & Society 2, no. 1 (March 2001): 1–30. http://dx.doi.org/10.1007/bf02512073.

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11

Rosa, Frederico Delgado. "“Temor e orgias” : dimensões antissincréticas no arquivo missionário novecentista (Timor Leste, c." Anuário Antropológico, no. II (December 1, 2017): 31–56. http://dx.doi.org/10.4000/aa.1862.

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12

Santos Pereira, Tales. "Orgia das (des)humanidades: Trauma, memória e violência em contos de Ungulani Ba Ka Khosa." Revista do GELNE 22, no. 1 (May 26, 2020): 231–42. http://dx.doi.org/10.21680/1517-7874.2020v22n1id19511.

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Discute-se a seguinte problemática: de que modo nos contos “A orgia dos loucos” e “O exorcismo”, que integram a obra Orgia dos loucos, de Ungulani Ba Ka Khosa (2016), enquanto representantes da literatura moçambicana, apresentam relações entre trauma, memória e violência relativas à realidade social vivenciada em Moçambique? Para tanto, realiza-se um estudo essencialmente de cunho bibliográfico, com base nas discussões sobre trauma, violência e literatura encontradas em Ginzburg (2004, 2011, 2012) e Selligmann-Silva (2008, 2016). Enquanto resultado de análise, acreditamos que o autor em estudo elabora, nessas narrativas, uma linguagem hiperbólica da destruição, verdadeira orgia de corpos jogados no abismo da morte e da desumanização.

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13

Ovchinnikov, Mikhail. "Parallax of Antiquity. «Orgies» by Dmitry Gutov." Actual Problems of Theory and History of Art 5 (2015): 835–37. http://dx.doi.org/10.18688/aa155-9-93.

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14

Barreto, Victor Hugo de Souza. "“Venha se você for homem”: O princípio da masculinidade em orgias entre homens." Sexualidad, Salud y Sociedad (Rio de Janeiro), no. 29 (August 2018): 99–122. http://dx.doi.org/10.1590/1984-6487.sess.2018.29.05.a.

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Resumo: Neste artigo apresento uma reflexão sobre a masculinidade pensada e gestada entre os participantes de festas de orgia para homens na cidade do Rio de Janeiro. Com base em dados de campo de uma pesquisa etnográfica que desenvolvi ao acompanhar a organização e realização desses eventos foi possível perceber a elaboração de determinados princípios que dão conteúdo e expressão a essas festas. O primeiro deles é o da masculinidade. Apenas homens, e um determinado tipo de homem, podem participar desses eventos. Nesse artigo abordo essa figura do “macho”, suas práticas, sua construção nesse contexto, seus paradoxos e tensões com outros elementos. Procuro tanto apresentar a produção daquilo que surge denominado como “caráter espartano”, quanto problematizar diferentes formas de “habitar a norma” apresentadas nesses contextos.

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15

Haydon, Colin. "Anti-Catholicism and Obscene Literature: The Case of Mrs. Mary Catharine Cadiere and its Context." Studies in Church History 48 (2012): 202–18. http://dx.doi.org/10.1017/s0424208400001327.

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As every historian knows, religious minorities and other ‘out-groups’ have repeatedly faced accusations of sexual misconduct and its consequences: seduction, the breaking of families, promiscuous fornication, participation in orgies, ‘unnatural vice’, incest, sadism and masochism. In the second or third century, Minucius Felix recorded such charges against the early Christians: they make ‘love almost before they are acquainted; everywhere they introduce a kind of religion of lust, a promiscuous “brotherhood” and “sisterhood” by which ordinary fornication, under cover of a hallowed name, is converted to incest’. The Cathars and other medieval heretics were accused of promiscuous, incestuous orgies. Across early modern Europe, witches at their sabbats, it was learnedly pronounced, copulated with the Devil himself and, indiscriminately, with unknown members of both sexes, even parents, brothers and sisters.

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16

Stoffella, Stefania, and Charlotte Winckler. "Le procès de Paolo Orgiano : lectures historiques, juridiques, littéraires." Laboratoire italien, no. 5 (January 1, 2005): 165–70. http://dx.doi.org/10.4000/laboratoireitalien.435.

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17

Nagib, Lúcia. "Orfeu Negro em Cores." Aletria: Revista de Estudos de Literatura 8 (December 31, 2001): 15. http://dx.doi.org/10.17851/2317-2096.8.0.15-24.

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Orfeu, de 1999, dirigido por Carlos Diegues, um dos raros filmes atuais a falar do negro, retoma a tradicional apologia do afro-descednte por seus dotes musicais Vinicuis de Moraes, com sua peça Orfeu negro (1959) e ao Orfeu de Diegues, pretendeu universalizar a música negra (e, portanto a música brasleira0, ampliando- a de seu reduto de classe baixa, ligada ás orgias do carnaval e aos transes de terreiro, para a experiência sublime do amor absoluto. Para tanto recorreu claramente anti-realista. Ao adaptar Vinicius, Diegues acrescentou uma dimensão realista á história, tentando não perder os aspectos míticos e trágicos. De fato, no filme, a utopia do paraíso negro desenvolse-se pari passu com a dura realidade da favela.

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18

Berryman, Alan A. "The Orgins and Evolution of Predator-Prey Theory." Ecology 73, no. 5 (October 1992): 1530–35. http://dx.doi.org/10.2307/1940005.

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19

Paranhos, Adalberto. "Entre o trabalho e a orgia." Música Popular em Revista 1, no. 1 (October 5, 2012): 6–29. http://dx.doi.org/10.20396/muspop.v1i1.12874.

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Durante o primeiro governo Vargas, valores antinômicos circularam socialmente, como aqueles que envolviam o culto ao trabalho regular e metódico e sua negação. Isso se retratou inclusive na produção musical da época, que, de uma forma ou de outra, tomou parte ativa no debate que então se instalou e que oscilava entre a afirmação do batente e a glorificação da batucada. Se a condenação à ociosidade se assenta sobre bases que, no caso brasileiro, remontam aos primórdios do período colonial, ela, historicamente, jamais deixou de conviver com seu oposto. Afinal, nem todos os compositores se deixaram apanhar na rede da exaltação do trabalho propagado pela ideologia do trabalhismo, quando não por integrantes do front artístico nacional. Falas dissonantes repontaram aqui e ali, numa demonstração de que nunca se consegue calar por inteiro as divergências e as diferenças. É o que se propõe evidenciar este artigo, ao trabalhar com a canção (notadamente o samba) como documento histórico e investigar parte da produção fonográfica dos anos 1930 e 1940. Por fim, o que se constata é que, apesar da férrea censura dos organismos oficiais (particularmente do DIP – Departamento de Imprensa e Propaganda) durante o “Estado Novo”, ela não foi suficiente para que se rompessem de vez os estreitos vínculos tecidos entre o samba e a malandragem, por maiores que fossem as ambiguidades e contradições que se expressavam no interior do próprio campo da música popular brasileira.

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20

Blau, Herbert. "From the Dreamwork of Secession to Orgies Mysteries Theatre." Modern Drama 52, no. 3 (September 2009): 263–82. http://dx.doi.org/10.3138/md.52.3.263.

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21

Del Rosario, Micah. "Orgies of Feeling: Melodrama and the Politics of Freedom." Textual Practice 29, no. 6 (July 24, 2015): 1211–15. http://dx.doi.org/10.1080/0950236x.2015.1068578.

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22

Reiss, David. "Introduction: Central Questions about Personality: Orgins, Differences, and Malleability." Psychiatry 60, no. 2 (May 1997): 101–3. http://dx.doi.org/10.1080/00332747.1997.11024790.

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23

Silva, Welton Pereira e. "Discursos criminalizáveis: proposta de conceituação a partir de cartas de ameaça." Letrônica 13, no. 2 (February 17, 2020): e35416. http://dx.doi.org/10.15448/1984-4301.2020.2.35416.

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Baseados em estudiosos do discurso (CHARAUDEAU, 2010, 2012; BARROS, 2011), bem como em estudos da Linguística Forense (SHUY, 2005) e do Direito Penal (BITENCOURT, 2010), analisamos duas cartas de ameaça com motivação homofóbica, procurando vislumbrar os imaginários sociodiscursivos que embasam a argumentação intolerante desenvolvida pelos sujeitos enunciadores. Notamos que, à condição homossexual, os sujeitos enunciadores das ameaças associam condutas imorais, orgias, brigas, drogas, bem como a bestialidade, i.e., a aproximação da relação homoafetiva ao animal, ao inumano. Além disso, emergem das cartas conflitos identitários que se assentam sobre a condição homossexual como oposta à identidade de “pessoas de bem” ou “servo de Deus”, em um posicionamento explicitamente contrário à comunidade LGBTQI+. Por configurarem discursos de ódio e ameaças, tais discursos podem ser tipificados como crime e, por isso, propomos, neste trabalho, a nomenclatura de discursos criminalizáveis como possíveis objetos de pesquisa na Linguística Forense.

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24

Büchrmann, Mario, and Heiner Remmert. "Herman Nitsch and the Theory of the “Orgies Mysteries Theatre”." Documenta 28, no. 1 (April 1, 2019): 59–70. http://dx.doi.org/10.21825/doc.v28i1.10530.

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25

Crow, T. J., D. J. Done, and A. Sacker. "Chidhood precursors of psychiosis as clues to its evolutionary orgins." European Archives of Psychiatry and Clinical Neuroscience 245, no. 2 (April 1995): 61–69. http://dx.doi.org/10.1007/bf02190732.

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26

Araujo, Leusa. "A orgia de Tulio Carella sai da clandestinidade." Revista USP, no. 93 (May 30, 2012): 238. http://dx.doi.org/10.11606/issn.2316-9036.v0i93p238-243.

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27

Motte, André. "Feyo L. Schuddeboom, Greek Religious Terminology – Telete & Orgia." Kernos, no. 24 (January 1, 2011): 357. http://dx.doi.org/10.4000/kernos.1990.

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28

Łuksza, Agata. "‘Orgies of the upper gallery’: Preliminary reflections on nineteenth-century theatre fans." Journal of Fandom Studies 6, no. 3 (September 1, 2018): 263–78. http://dx.doi.org/10.1386/jfs.6.3.263_1.

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Since the very beginning, fan studies have challenged common assumptions about media fans, gradually opening the research field onto different aspects and dimensions of fan culture. So far, however, little has been done regarding both fandom history and theatre fandoms, which would significantly enrich the landscape of fan studies. This article assesses the current state of research on historical audiences, and how historical knowledge on theatre audiences and methodologies, developed within these studies, can be further explored from a fan studies perspective. It is an attempt to look at nineteenth-century theatre through the lenses of the most engaged spectators, whom I call simply ‘theatre fans’, and recover their experiences, behaviours and practices. Broadly speaking, this article seeks to discuss the challenges and opportunities of fan history research by investigating some examples of historical fan practices in Warsaw Theatres and focusing on the early case of ‘fandom war’ between the czakiści and wisnowczycy, as the groups of fans of two actresses – Jadwiga Czaki and Maria Wisnowska – identified themselves. The aim is to re-evaluate fan practices and media engagements in the nineteenth century to recover the then emerging matrix of meanings essential to the understanding of fandom.

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29

Pimentel, Renata. "Atear fogo é queimar a si." Revista Crioula, no. 24 (December 30, 2019): 49–61. http://dx.doi.org/10.11606/issn.1981-7169.crioula.2019.165332.

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Trata-se de breve investigação sobre Orgia (2011), do argentino Tulio Carella, obra que relata a experiência durante os anos que viveu em Recife, na década de 1960. Sob a denominação de Diários, os eventos relatados tematizam o choque cultural do estrangeiro no nordeste do Brasil, a dificuldade de inserção no meio social, intelectual e artístico e seu refúgio nas aventuras sexuais, sobretudo com homens, negros, pobres e marginais, pela região central da cidade ou pelo cais recifense. Carella foi preso e deportado em circunstâncias políticas aludidas no livro, mas melhor esclarecidas em obras como a de Hermilo BORBA FILHO (1972). Aqui se questiona o enquadramento pacífico do texto como gênero confessional, colocando-o sob investigação em paralelo com o conjunto da produção deste autor, desconhecida no Brasil, para revelar o quanto a escrita de Carella denuncia conscientemente a estrutura colonial, falso moralista e burguesa da cultura recifense e põe em xeque a masculinidade heteronormativa. Como referencial usamos FISCHER (2009), ZAMBRANO (1995), SILVA (2015), ZUMTHOR (2007), para contribuir com um olhar diverso à fortuna crítica sobre Carella e Orgia e revelar uma obra densa, repleta de camadas.

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30

Junkes, Delcio. "SADE E O ESCLARECIMENTO." Revista de Filosofia Aurora 18, no. 23 (May 10, 2006): 73. http://dx.doi.org/10.7213/rfa.v18i23.8594.

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O que pretendo demonstrar por meio dessa comunicação é que existena obra de Sade uma estreita ligação com a filosofia do esclarecimento,principalmente Kant, em sua crítica à nova razão e ao novo regime. Tempor objetivo apontar os limites de ambos. Busco traçar um paraleloentre a “sociedade administrada” e a “orgia sadeana”, a partir da TeoriaCrítica e especialmente Adorno, enquanto crítica ao esclarecimento eà moral.

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31

Moeller-Sally, Betsy F. "The Theater as Will and Representation: Artist and Audience in Russian Modernist Theater, 1904-1909." Slavic Review 57, no. 2 (1998): 350–71. http://dx.doi.org/10.2307/2501854.

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There is for us an inexplicable rapture when we feel ourselves a crowd, a unified crowd, moved by a single feeling. Let us leave it to the researches of scholars to ascertain from what elements of our distant prehistoric past this phenomenon is composed. Let us leave it to them to determine whether it sprang from half-bestial orgies or from half-divine cults. One thing is indubitable: a shock runs through us when we feel ourselves fused in a single passion with others, with a multitude of other people, when we feel ourselves one grandiose whole, a unified mass.—Georg Fuchs, The Revolution of the Theater

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32

Hudelson, Sarah. "Writing in a Second Language." Annual Review of Applied Linguistics 9 (March 1988): 210–22. http://dx.doi.org/10.1017/s0267190500000908.

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In an cited essay, Hairston (1982) asserts that a revolution is taking place in the teaching of compostition, a revolution she characterizes as involving a basic shift in paradigms with regard to the act of composition. Hairston describes the prevailing view of writing, a view that had its orgins in traditional theories of rhetoric, as one that considers writing a linear process in which writers know what they want to say before they begin to write. The major task of the attends to editing concerns in order to perfect the manuscript. Thus the focus of composition instruction in this paradigm is the product that the writer produces.

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33

Albuquerque, Severino J. "Tulio Carella's Recife Days: Politics, Sexuality, and Performance in Orgia." Latin American Theatre Review 51, no. 2 (2018): 7–21. http://dx.doi.org/10.1353/ltr.2018.0000.

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34

Espigado Tocino, Gloria. "La maestra Guillermina Rojas Orgis: formación para un internacionalismo feminista." Cuadernos de Investigación de Fondos del Archivo UCA, no. 3 (2021): 1–13. http://dx.doi.org/10.25267/cuad_investig_fondos_arch_uca.2021.i3.01.

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35

EUNCAN, R. "The Australian Beef Export Trade and the Orgins of the Australian Meat Board." Australian Journal of Politics & History 5, no. 2 (June 28, 2008): 191–201. http://dx.doi.org/10.1111/j.1467-8497.1959.tb01194.x.

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36

Lloyd, Vincent. "Orgies of Feeling: Melodrama and the Politics of Freedom by Elisabeth R. Anker." American Studies 54, no. 4 (2016): 158–59. http://dx.doi.org/10.1353/ams.2016.0030.

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37

Batista, Lelo Jimmy. "Thrash-metal, orgies pop et gesticulations outrées : manifeste de l’immodéré et du déraisonnable." Audimat N° 1, no. 1 (February 1, 2014): 25–38. http://dx.doi.org/10.3917/audi.001.0025.

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38

Lim, Bryan. "Covidiots and the Clamour of the Virus-as-Question." Anthropology in Action 27, no. 2 (June 1, 2020): 78–81. http://dx.doi.org/10.3167/aia.2020.270212.

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Drawing on my experience with gay men in London who, despite COVID-19-related public health guidelines, continue to meet up and congregate so as to engage in a myriad of sexual (and non-sexual) practices, this article grapples with how an insistence on prepandemic intimacies of bodily interactions during a pandemic might prompt us to reconsider our relationship with biomedicine. While these covidiots’ experiments with mortality in the form of dance parties, orgies and casual hook-ups may not be ethically exemplary, this article argues that they are at the very least ethically interesting because they serve as lures through which our other intimacies with temporality, futurity and finitude may be reconsidered.

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39

Somaï, M., L. Baili, H. Zoubeidi, F. Daoud, Z. Aydi, B. Ben Dhaou, S. Kochbati, L. Karma, and F. Boussema. "P-112: Aortic aneurysm and renal artery stenosis in an elderly patient: atherosclerosis orgiant cell arteritis?" Annales de Cardiologie et d'Angéiologie 64 (December 2015): S61. http://dx.doi.org/10.1016/s0003-3928(16)30156-1.

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40

Rizzi Cattani, Rosane Maria Manica. "Baudrillando: o lado mais obscuro da globalização." Revista FAMECOS 9, no. 19 (April 11, 2008): 49. http://dx.doi.org/10.15448/1980-3729.2002.19.3185.

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Do mundo bipolarizado passou-se para o mundo globalizado, após a queda do Muro de Berlim, em 1989.Os conceitos de pós-orgia e simulacro, de Jean Baudrillard, dão sustentação à interpretação da nova ordem capitalista, entrelaçados com as concepções de pósmodernidade e pós-história. As questões centram-se nos fenômenos extremos da dessimbolização, da clonagem e do panopticismo, como apanágios pós-orgíacos. Em meio a essa efervescência, levanta-se o questionamento sobre os países terceiro-mundistas: realizaram-se as utopias?

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41

Löffler, Marion. "Book Review: Elisabeth R. Anker, Orgies of Feeling: Melodrama and the Politics of Freedom." Political Studies Review 14, no. 2 (May 2016): 235–36. http://dx.doi.org/10.1177/1478929916630914a.

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Amberson, Deborah. "Masochism and its discontents: from Franciscan orgies to Schreberian unmannings of putrescence in Pasolini'sPetrolio." Italianist 30, no. 3 (October 2010): 374–94. http://dx.doi.org/10.1179/026143410x12851630950577.

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Barreto, Victor Hugo de Souza. "Limites, fissuras, prazer e risco em festas de orgia para homens." Mana 25, no. 1 (April 2019): 9–37. http://dx.doi.org/10.1590/1678-49442019v25n1p009.

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Resumo Este artigo, resultado de uma pesquisa etnográfica sobre práticas sexuais coletivas entre homens, organizadas em espaços comerciais da cidade do Rio de Janeiro, busca analisar o desejo envolvido na busca de práticas em que a intensidade seja um elemento de destaque. Práticas estas em que o manejamento dos limites, o controle de si e a imersão em êxtases se apresentam como “tensores libidinais” (Perlongher 1987) e maneiras de pensar os chamados “limites da sexualidade” (Gregori 2010). Discuto aqui como essas práticas são atravessadas por questões como a violência, o consentimento, os chamados marcadores sociais de diferença, o cuidado com doenças e riscos inerentes a esses eventos, e que nesses contextos podem ser erotizados.

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De Angeli, Antonio, and Alessandro Garassino. "Palinurellus bericus n. sp. (Crustacea, Decapoda, Palinuridae) from the late Eocene (Priabonian) of San Feliciano (Orgiano, Vicenza, northeastern Italy)." Natural History Sciences 1, no. 1 (August 1, 2014): 7. http://dx.doi.org/10.4081/nhs.2014.58.

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The rich decapod community from the late Eocene (Priabonian) of San Feliciano (Orgiano, Vicenza, northeastern Italy) was partially described by De Angeli & Garassino (2002). Anomurans and brachyurans are the main component of this community, whereas the macrurans are very scarce. The studied specimen is the first report of macrurans from this locality after twenty years of field research. Similar carapace morphological characters allow the studied specimen to be assigned to the extant <em>Palinurellus</em> von Martens, 1878, and differences with the two species of <em>Palinurellus</em> allow erection of a new species <em>P. bericus</em> n. sp. The report of <em>Palinurellus</em> in the fossil record is significant because it expands the stratigraphic range of this genus back to the late Eocene. It also represents the second report of the Palinuridae from the Eocene of Vicenza.

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Groes-Green, Christian. "Øjeblikkets orgier - Overskredelseskultur, mandighed og farefuld sex i det post-socialistiske Mazambique." Slagmark - Tidsskrift for idéhistorie, no. 61 (March 9, 2018): 89–106. http://dx.doi.org/10.7146/sl.v0i61.104061.

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In this article I explore socially marginalized young men’s excessive acts of violence, drug use, death race and unsafe sex against the background of George Bataille’s anthropology of transgression. When young men in the Mozambican capital of Maputo engage in dangerous sex or violent riots, the findings indicate, it is less a sign of ignorance about HIV or indifference towards the rule of law than an expression of living in a ‘state of emergency’ where transgressive defiance of danger and death becomeattractive. Everyday transgressions of young men who call themselves moluwene (wild, unruly) are moulded in narratives and acts which at once oppose a smouldering socialist ideology of education and a neoliberal regime exiling marginalized young men from the realm of work to permanent unemployment, poverty and orgies of the moment.

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Mills, Dana. "Book Review: Orgies of Feeling: Melodrama and the Politics of Freedom, by Elisabeth R. Anker." Political Theory 44, no. 3 (January 28, 2016): 421–23. http://dx.doi.org/10.1177/0090591715627451.

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Tomasik, Wojciech. "Orgia na dworcu w Jekaterinhofie (O wytwarzaniu Inności w przekładach "Idioty" Dostojewskiego)." Teksty Drugie 4 (2016): 394–411. http://dx.doi.org/10.18318/td.2016.4.25.

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Dangayach, N., and M. DeGeorgia. "George Crile, Carl Wiggers, and Claude Beck: The Orgins of Advanced Cardiac-Cerebral Life Support (P04.001)." Neurology 78, Meeting Abstracts 1 (April 22, 2012): P04.001. http://dx.doi.org/10.1212/wnl.78.1_meetingabstracts.p04.001.

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Hutchenreuther, James, and Andrew Leask. "A tale of two orgins: do myofibroblasts originate from different sources in wound healing and fibrosis?" Cell and Tissue Research 365, no. 3 (May 17, 2016): 507–9. http://dx.doi.org/10.1007/s00441-016-2419-5.

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Cameron, Paul, Kirk Cameron, and Kay Proctor. "Effect of Homosexuality upon Public Health and Social Order." Psychological Reports 64, no. 3_suppl (June 1989): 1167–79. http://dx.doi.org/10.2466/pr0.1989.64.3c.1167.

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Are homosexuals “not dangers to society” and is homosexuality “compatible with full health”? To answer these questions 4,340 adult respondents drawn via area probability sampling from 5 metropolitan areas of the USA self-administered an extensive sexuality/public order questionnaire of over 500 items. Bisexuals and homosexuals (about 4% of the sample) as compared to heterosexuals: (1) more frequently exposed themselves to biological hazards (e.g., sadomasochism, fisting, bestiality, ingestion of feces); (2) exposed themselves sexually to more different bodies (e.g., more frequently admitted to participating in orgies, reported considerably larger numbers of sexual partners); (3) more frequently reported participating in socially disruptive sex (e.g., deliberate infection of others, cheating in marriage, making obscene phone calls); and (4) more frequently reported engaging in socially disruptive activities (e.g., criminality, shoplifting, tax cheating). From the standpoints of individual health, public health and social order, participating in homosexual activity could be viewed as dangerous to society and incompatible with full health.

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