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By Clellan Stearns Ford

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According to Grosz, there is not one representative (and thus normative) body, but bodies that encompass difference, richness and variability. : 22, 23). : 23) but a concept occupying all those positions (1990: 46) and thus a ‘transitional entity’ (McNay, 2000: 32). Viewing the body as a sociocultural artefact while acknowledging its materiality, further illuminates its relationship with sex and gender, not as one of nature and culture but as a mutually productive interface. As Strathern argues with reference to Melanesian culture, ‘persons are not axiomatically conceived as single-sex’ (1988: 122).

A more substantial theorisation of the relation between gender and power is pursued, while the contextual and performative character of identity is more widely acknowledged (Loizos and Papataxiarchis, 1991a; Loizos, 1994; Herzfeld, 1985; Cowan, 1990; Dubisch, 1995; Danforth, 1982, 1989). The ethnographic textualisations of Greece become increasingly concerned with the ‘differences within’ (Moore, 1993) establishing the existence of masculinities and femininities in the region (cf. Loizos, 1994).

Sometimes they perform for themselves and sometimes for others, being caught in a perpetual spiral of resisting and verifying – consciously or unconsciously – cultural ideas, normative idioms and most importantly the power relations that sustain them. 38 3 FLIRTING WITH THE ‘OTHER’ Ritualistic incorporation in the realm of the parea I saw her suddenly: and I thought ‘God, she is so beautiful’. I remember her in the dim light, warm and radiant and graceful, so alive. I was lost, abandoned in the sparkle of her eyes, gone.

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