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Описание работы

MINISTRY OF SCIENCE AND IПGHER EDUCATION OF RUSSIAN FEDERATION
Fedeгal Autonomous Educational Institution of Higheг Pгofessional Education
«UNIVERSITY OF TYUМEN» SCHOOL OF ADVANCED STUDIES

UNDERGRADUATE THESIS
EMBODYING INTERSEX: ТНЕ UNSETTLING CONTROVERSY AROUND ТНЕ "SLEEPING HERМAPНRODITUS" / ВОПЛОЩЕНИЕ
ИНТЕРСЕКСА: ТРЕВОЖНЫЕ СПОРЫ ВОКРУГ СКУЛЬПТУРЫ «СПЯЩИЙ ГЕРМАФРОДИТ»

50.03.01 Arts and Humanities
«Cultural Studies»

Tyumen 2023

МИНИСТЕРСТВО НАУКИ И ВЫСШЕГО ОБРАЗОВАНИЯ РОССИЙСКОЙ ФЕДЕРАЦИИ
Федеральное государственное автономное образовательное учреждение высшего образования
«ТЮМЕНСКИЙ ГОСУДАРСТВЕННЫЙ УНИВЕРСИТЕТ» ШКОЛА ПЕРСПЕКТИВНЫХ ИССЛЕДОВАНИЙ (SAS)

ВЫПУСКНАЯ КВАЛИФИКАЦИОННАЯ РАБОТА
бакалаврская работа
EMBODYING INTERSEX: ТНЕ UNSETTLING CONTROVERSY AROUND ТНЕ "SLEEPING HERМAPНRODITUS" / ВОПЛОЩЕНИЕ
ИНТЕРСЕКСА: ТРЕВОЖНЫЕ СПОРЫ ВОКРУГ СКУЛЬПТУРЫ «СПЯЩИЙ ГЕРМАФРОДИТ»

50.03.01 Искусства и гуманитарные науки
«Культурные исследования»

Тюмень 2023

TABLE OF CONTENTS
TERMINOLOGY 3
INTRODUCTION 5
CHAPTER 1. ANALYSIS OF THE SCULPTURE 7
1.1 OVERVIEW OF THE SCULPTURE 7
1.2 VISUAL ANALYSIS 8
1.3 MESSAGES OF SLEEPING HERMAPHRODITUS 13
CHAPTER 2. GRAECO-ROMAN CONTEXT 17
2.1. MYTHOLOGY 17
2.2. GENDER RELATIONS 20
2.3. ATTITUDE TO INTERSEXUALITY… 22
CHAPTER 3. CHANGE OF THE PERSPECTIVE 25
3.1. ADAPTATION OF THE GREEK TRADITION TO ROMAN PERSPECTIVES 25
3.2. OVID’S INFLUENCE 27
3.3. SPATIAL SETTING… 30
CONCLUSION 34
BIBLIOGRAPHY 36
APPENDIX A. EXCERPTS FROM THE SPEECH OF ARISTOPHANES 38
APPENDIX B. OVID’S MYTH ABOUT HERMAPHRODITUS 39
LIST OF FIGURES 41

TERMINOLOGY
First of all, I would like to introduce the terminology that I am going to use in my work. I want to clarify the difference between the terms intersex and hermaphrodite, both of which are in the name of my research. Although the concepts of “intersex” and “hermaphrodite” can be considered synonymous, they have different connotations and contexts.
The word “hermaphrodite” comes from Greek mythology and refers to the god of fertility and childcare named Hermaphroditus, the son of Hermes and Aphrodite [Barrow, p. 79]. Hermaphroditus, as his name implies, is a being that combines the traits of both men and women into a single body. Greek mythology has been significantly responsible for the long-standing notion of hermaphrodites as having both sexes present in the same body at once. However, nowadays it is known that people cannot be hermaphrodites in the full sense of the word, as it is impossible to have two reproductive systems or a double set of genitals simultaneously. So today the word “hermaphrodite” is considered outdated and sometimes derogatory, and the term “intersex,” which rather indicates the variability of male and female traits in the body, is used instead [Bauer, Truffer, p. 12].
The term “intersex” appeared in 1917 and until the 1990s was exclusively used in academic biomedicine [Holmes, p. 2]. Only in 1993 did the term move beyond its restricted use in diagnostic practice [Holmes, p. 2], largely due to Ann Fausto- Sterling’s article “The Five Sexes” (1993), which was the first to introduce the term “intersex” to the general public [Holmes, p. 2]. Intersexuality refers to people with atypical sex anatomy, which includes ambiguous genitalia, atypical hormone producing organs, or hormonal response, and atypical genetic make-up [Bauer, Truffer, p. 7]. Intersex people can have various combinations of male and female sexual characteristics in their organisms.
Being aware of its contemporary connotations, I still intend to use the term intersex in my work, although my research focuses on the context of antiquity. The use of both terms will help me to distinguish between the mythical and actual manifestations of the hermaphrodite. Regarding the pronouns, when discussing my object of research, Sleeping Hermaphroditus, I will use “it” since it is a sculpture, and when talking about Hermaphroditus as a deity, I will use “he,” because in mythology he is said to be the son of Hermes and Aphrodite. Whenever I need to refer to an intersexed individual without referencing the Hermaphroditus persona, I will use “they” because this is the most courteous and respectful way to address intersex people without imposing my own gender assumptions on them.
I also want to emphasize that intersexuality is not a sexual orientation and does not relate to LGBT people, nor is it related to a person’s gender [Bauer, Truffer, p. 11]. However, being aware of it, in my work, I am going to use such terms as bisexuality and dual sexuality, because in the context of antiquity, they did not refer to sexual desire but meant the possession of both sexes simultaneously [Brisson, p. 1].

BIBLIOGRAPHY
1. Ajootian, A. Monstrum or Daimon: Hermaphrodites in Ancient Art and Culture // Papers from the Norwegian Institute at Athens 2: Greece and Gender / edit. B. Berggreen, N. Marinatos. Bergen: Norwegian Institute at Athens, 1995. P. 93–108.
2. Ajootian, A. The Only Happy Couple: Hermaphrodites and Gender // Naked Truths: Women, Sexuality, and Gender in Classical Art and Archaeology / edit.
A.O. Koloski-Ostrow, C. L. Lyons. London and New York: Routledge, 1997. P. 220–242.
3. Barrow, R. Gender and the Body in Greek and Roman Sculpture. Cambridge: Cambridge University Press, 2018. 245 p.
4. Bauer, M., Truffer, D. Intersex Genital Mutilations: Human Rights Violations of Children with Variations of Sex Anatomy. NGO Report to the 2nd, 3rd and 4th Periodic Report of Switzerland on the Convention on the Rights of the Child (CRC). 2014. 88 p. [Electronic resource]
5. Brisson, L. Sexual Ambivalence: Androgyny and Hermaphroditism in Graeco- Roman Antiquity. Berkeley: University of California Press, 2002. 195 p.
6. Carson, A. Putting Her in Her Place: Women, Dirt, and Desire // Before Sexuality: The Construction of Erotic Experience in the Ancient Greek World / edit. D.M. Halperin, J.J. Winkler, F.I. Zeitlin. Princeton, New Jersey: Princeton University Press, 1990. P. 135–170.
7. Chapman, M. Architecture and Hermaphroditism: Gender Ambiguity and the Forbidden Antecedents of Architectural Form. Paper presented at the conference Queer Spaces: Centers and Peripheries. University of Technology Sydney, Sydney, Australia, February 20-21, 2007. P. 1–7.
8. Fausto-Sterling, A. The Five Sexes: Why Male and Female Are Not Enough // The Sciences. 1993. Vol. 33, Issue 2. P. 20–24.
9. Holmes, M. M. Introduction: Straddling Past, Present and Future // Critical Intersex / edit M.M. Holmes. Farnham: Ashgate, 2009. P. 1–11.
10. Isager, S. The Pride of Halikarnassos: Editio princeps of an Inscription from Salmakis // Zeitschrift fur Papyrologie und Epigraphik 123. 1998. P. 1–23.
11. Licht, H. Sexual Life in Ancient Greece / trans. J.H. Freese, edit. L.H. Dawson. London: Routledge and Kegan Paul, 1932. 556 p.
12. Ovid. Metamorphoses: A New Translation / trans. C. Martin. New York: W.W. Norton and Company, 2005. Book IV. P. 480–530.
13. Plato. The Symposium / trans. S. Benardete. Chicago: University of Chicago Press, 2001. 199 p.
14. Pliny the Elder. The Natural History / edit. J. Bostock, H.T. Riley. London: Taylor and Francis, 1855. Available at the Perseus Project [Electronic resource]
15. Smith, R.R.R. Hellenistic Sculpture: A Handbook. New York: Thames and Hudson, 1991. 287 p.
16. Stafford, E. J. Aspects of Sleep in Hellenistic Sculpture // Bulletin of the Institute of Classical Studies. December 1993. Vol. 38, Issue 1. P. 105–120.
17. Trimble, J. Beyond Surprise: The Sleeping Hermaphrodite in the Palazzo Massimo, Rome // Roman Artists, Patrons, and Public Consumption: Familiar Works Reconsidered / edit. B. Longfellow, E.E. Perry. Ann Arbor, Michigan: University of Michigan Press, 2018. P. 13–37.
18. von Stackelberg, K. Garden Hybrids: Hermaphrodite Images in the Roman House// Classical Antiquity. 2014. Vol. 33, Issue 2. P. 395–426.