Narcissism and abject aesthetics

In this article, we explore the tendency of a number of television and art shows to challenge the usual cosmetic surgery industry’s focus on the before and after images and instead bring to central stage the time of surgery itself, when the body is immobilized, cut open and remoulded. In this context, we refer to the television series Nip/Tuck and also to the art shows of Jonathan Yeo’ You’re Only Young Twice and Anthony C. Berlet’s I Am Art: An Expression of the Visual & Artistic Process of Plastic Surgery. What these television series and art shows have in common is an interest in what we call abject aesthetics, in which the anesthetized, immobile (docile) bodies are fully exposed to the viewer’s gaze as they are cut open to allow intrusion of blood into the diegetic space, creating a breakdown of bodily borders as faces and bodies are opened up and skin is pulled from side to side. We argue that the manifested and enjoyed aggressivity towards bodies is an expression of an increased level of social narcissism, which besides producing an obsession with (adulation for) an ideal body image it simultaneously fosters a strong feeling of aggressivity towards the very ideal, hence the creation in fantasy of scenarios in which the overly restrictive and deadening ideal is torn apart to reveal its abject underside. Finally, we explore the workings of this economy of revealing and concealing, by foregrounding the concept of the abject and by staging an encounter with the grotesque in order to offer a critical perspective on the beauty ideal.     

The hostile environment,Brexit, and ‘reactive‐’ or ‘protective transnationalism’

The ‘reactive transnationalism hypothesis’ posits a relationship between discrimination and transnational practice. The concept has generally been studied using quantitative methods, but a qualitative approach augments our understanding of two context‐specific dimensions: the nature of the discrimination involved, and the types of transnational behaviour that might be affected. Drawing on in‐depth interviews with Bangladesh‐origin Muslims in London, Luton and Birmingham, in the UK, we demonstrate how anti‐Asian and anti‐Muslim racism have been conflated with intensified anti‐migrant racism in the context of ‘hostile environment’ immigration policies and the EU referendum (Brexit), producing an amplification of racist discourses associated with purging the body politic of its non‐white bodies. The insecurity generated is altering some people's relationships to Bangladesh, incentivizing investment in land and property ‘back home'. While this represents an example of ‘reactive transnationalism', we argue that ‘protective transnationalism’ might be a more appropriate way of describing the processes at work.     

Not without my sister(s)

Less than two months after 11 September 2001, and a few weeks after the beginning of the US bombing campaign in Afghanistan, President George W. Bush made an urgent plea to see Iranian filmmaker Mohsen Makhmalbaf's Kandahar. Not only did the President want to see Kandahar; he encouraged US citizens to view it as well. This article offers two readings of Kandahar – the first suggestive of what its filmmaker Makhmalbaf saw in Afghanistan and the second suggestive of what Bush saw (or hoped to see) in Makhmalbaf's Afghanistan. In particular, this article focuses on how the Bush administration – against the intentions of Kandahar's director and star – propelled occidental subjects to ‘lift the veil’ on Afghanistan and on Afghan women by viewing Kandahar as if it positioned the feminine as a needy and willing object of US rescue. It was in part by laying this particular claim to the separated sisters of Kandahar that the Bush administration constructed a humanitarian US ‘we’ as among the foundations of its ‘moral grammar of war’ in the war on terror.     

Why Postmodern Theory may be a Problematic Basis for Therapeutic Practice: A Feminist Perspective

Both poststructural and social constructionist thinking are imbued with a masculine bias. First, I demonstrate that Foucault's theory of power and knowledge fails to take into account the female experience of power and the gendered nature of knowledge production. With the support of psychoanalytic theory I also claim that Foucault's theory of the ‘social’, ‘discursive’ production of ‘selves’ omits the contribution of the prelinguistic but no less ‘social’ mother–infant relationship, and in so doing obscures the prelinguistic foundations of emotionality. This poststructural reduction of ‘selves’ to, and subsequent subsuming of emotionality within, the instance of ‘language’, ‘discourse’ or ‘narrative’, is, I claim, replicated in the social constructionist thinking of Gergen and Bruner. Finally, I consider some of the consequences of a therapeutic practice which has its foundations in these two interrelated bodies of thought, suggesting, from a feminist perspective, that a major shortcoming of this narrative practice is its failure to attend to emotionality.     

The Classed Body in the Sociological Imagination

Class theorists of embodiment in Sociology point to and illuminate both an over‐ and an under‐exposed body and experience that ultimately mark the bodies of the poor as ideologically, discursively and materially abject. In this essay, I map out theories of the bodies of the poor, including those of Marx, Engels, Elias, Bourdieu, Foucault, Donzelot and Adair. I suggest that an understanding of the ways in which the bodies of the poor are positioned as abject can facilitate a flexible and reflexive heuristic through which we can negotiate epistemic shifts between material and discursive categories, as well as providing us with a template through which we can come to understand even the most profoundly abject bodies, those of poor women in a welfare state, as potential sites of embodied agency and resistance, all central to the ethical and holistic study of sociology.     

Mutilation and metaphor: managing the Monongah dead*

This article documents the use of metaphor in coordinating ‘backstage’ responses to the greatest mine disaster in US history, which left hundreds dead, and many were mutilated beyond recognition. The use of metaphor is illustrated in the handling of the dead, from the point of discovery of carnage in the mines through to burial, including ‘identification’ of unrecognizable bodies and body parts – a system of actions that remained unintelligible for over a century. This research illustrates the importance of emergent, unprescribed, furtive, and coordinated actions in responding to an unexpected and catastrophic incident. Discussion suggests the general import of emergent order for systems of domination in history, command economies, and rational-legal administrations, including organized responses to mass death.     

Breaking the silence: parentally suicide-bereaved youths’ self-disclosure on the internet and the social responses of others related to stigma

‘Suicide stigma’ contributes to the silencing of parental suicide within family and social networks. This article departs from a narrative theoretical framework on grief and identity to analyse suicide-bereaved youths ‘breaking the silence’ through self-disclosure in self-initiated chat threads on the Internet, which is their way of actively seeking social support, telling of their experiences and opening up space for a renegotiation of the meanings around suicide. The article investigates which narrative frameworks for the interpretation of suicide are operating in these contexts, and whether and, if so, how stigma is reproduced or counteracted. Two frameworks are identified: ‘Who is to blame for suicide?’; and ‘What caused the suicide?’. The former is utilized by the newly bereaved chat-initiators, who attribute blame for suicide to the parent and/or themselves in accordance with stigmatizing discourses. These are reproduced in the responses first and foremost of the non-suicide-bereaved, who construct a dichotomy between the deceased parent as ‘perpetrator’ and the child as ‘victim’ in order to relieve blame. A lack of contact with other suicide-bereaved youths can reinforce feelings of otherness. Identities, however, can potentially be de-stigmatized by the meanings drawn from the latter framework.     

‘Spirits,dancing in the flesh’: choreography and organisation

ABSTRACT

The body in organisations has received considerable scholarly attention, whilst the moving body and the ‘flesh’ has largely been overlooked. ‘Flesh’ for Merleau-Ponty connects the body and the world and supposes not an immobile, but moving body. We explore flesh as a movement-related, kinaesthetic phenomenon through a movement/dance-based method and interviews with professionals from a hospitality/service organisation. We apply the notion of ‘choreography’ from dance studies, composed of the elements of ‘writing’ (graphós) and ‘movement’ (chorós). Our findings show that fleshly movement interaction creates invisible structures, or choreographies, that are inscribed into bodies and tacitly confine organisational interaction (‘writing’). Bodies learn to relate to each other through perceptual interpenetration and kinaesthetic empathy and co-create the choreography (‘moving’). Fleshly movement interaction is a submission to choreographies fulfilling the organisational need to reproduce bodies capable of carrying out certain movement imperatives, which however provides momentary openings through the use of kinaesthetic empathy.     

(Auto)Ethnography and cycling

This article discusses the formation, salience and reformation of everyday bodily routines and resources in relation to cycling; it also examines how we can study them ethnographically in different places. I discuss forms of embodied, sensuous and mobile ethnography that can illuminate how routines, habits and affective capacities of cycling are cultivated and performed. The article argues that autoethnography is particularly apt at illuminating the embodied qualities of movement, and it sits within established ethnographies of ‘excising’ and ‘mobile bodies’. In the second part of the article, I draw upon ongoing autoethnographies of cycling in a familiar place (my hometown, Copenhagen) and by learning to cycle ‘out-of-place’ (in London) and ‘in-a-new–way’ (when commuting long distance on a racer bike). The study challenges static notions of the body by analysing how cyclists’ (and researchers’) affective capacities develop as they practice cycling.     

Psychoanalytic insights and empowerment in social work practice: evaluating the effectiveness of the ‘transference interpretation to the setting’ technique

This study evaluates the effectiveness of the ‘transference interpretation to the setting’ technique in psychodynamic social work practice. Aiming to establish the therapeutic relationship, the practitioner-researcher interprets client negative emotions towards him and the institution as a by-product of the ‘here-and-now’ situation rather than as a repetition of emotions rooted in primary relationships. Adopting the multiple case study method, this study provides an in-depth analysis of the process and the effectiveness of the ‘transference interpretation to the setting’ in clinical practice with six parental couples whose children exhibited separation anxiety disorder. The technique effectively dealt with parental resistance to bring the child for assessment, parental resistance to use the clinician's advice, couple relationship problems and emotional problems of the parents. The empowerment effects of the technique on the parents, and indirectly children, are demonstrated through parent and practitioner narratives. The study concludes that ‘transference interpretation to the setting’ is an effective intervention tool for the social work practitioner.     

Young bodies,power and resistance: a new materialist perspective

Portrayals of young people as either victims or perpetrators of errant, aberrant or even dangerous attitudes, desires or behaviours may be criticised for obscuring the relations of power within which young bodies are socially and physically located. However, notions of ‘resistance’ to power within these critiques remain under-theorised. In this theoretical paper we take a new materialist approach to explore the affectivity of young bodies, and the flows and intensities that produce and reproduce power and resistance, and what young bodies can do, feel and desire. To illustrate young bodies’ resistances, we offer the example of the transgressive pro-ana movement that resists both biomedical and social definitions of anorexia. We conclude there is a need to focus upon ‘resisting’ as an affective movement of becoming, rather than upon ‘resistance’ as an agentic act, with consequences both for young bodies, theory, research and activism.     

Who Needs the Nation? Interrogating ‘British’ History

This paper pursues the question ‘who needs the nation?’ which was first posed by Kobena Mercer, the Black British cultural critic, in Welcome to the Jungle (1994). It interrogates not just the proposition of who needs the nation as a fixed referent, but who can afford to be content to be contained by its disciplinary boundaries. These are questions of interest to practitioners committed to understanding what the ramifications are for national histories in the wake of postcolonial studies and work around diasporic communities and subjects. Who writes—who even sees—the histories of subjects exiled from the ‘national body’, those refugees (deliberate or otherwise) from national history and its disciplinary regimes—before the 20th century, in the European context? Who questions the apparent naturalness of the nation as an analytical framework in western histories? And, finally, what does this question mean for the sovereignty of Greater Britain, whose historiography has traditionally been one of the technologies of the national state and which is in the process of being challenged and refigured through the analytics of culture, postcolonialism and feminism?     

Sensational signs,authority and the public sphere: Settler colonial rhetoric in times of change

The article explores the emotional regimes of settler colonialism in post‐apartheid South Africa. The focus is on apocalyptic fears of the imagined eradication of whiteness. These fears are articulated in response to postcolonial/decolonial interpellations of abject whiteness, and are made visible in a range of sensational signs that circulate online and offline. The signs cluster around two themes that are central to the ideologies of settler colonialism: land (and its feared loss), and (white) bodies (and their feared disappearance). Following Sarah Ahmed (2004a,b), emotionally charged signs can be seen as actions (akin to words in speech act theory). In contrast to Jürgen Habermas’ conception of the public sphere as an idealized place of rational debate, the article argues that a combination of affect‐emotion‐feeling and the performance of ‘reason’—what Aristotelian rhetoric refers to as pathos and ethos—are integral for understanding public‐political discourses of whiteness at a time when white privilege has been called out globally (and locally), and white dominance has lost its stronghold.     

Bodies of work: skilling at the bottom of the global nursing care chain

ABSTRACT

In the midst of a growing global market for migrant care work, there is a need to investigate not only how such labour is consumed but how ‘ideal’ care workers are also produced. This paper investigates how schools within migrant-sending countries produce nurse labour through body work or the testing and honing of hospital procedures on patients’ bodies. Focusing on the case of the Philippines, this paper shows how the education of nurses for export creates a paradoxical impact on care work within local healthcare institutions. Aspiring nurse migrants provide much-needed manpower to understaffed public hospitals yet, treat poor patients as docile bodies to enhance their skills for future foreign employers. This practice creates an inherent inequality in the actual skilling of aspiring nurse migrants, where the poorest bodies allow nurse migrants to provide better care to more privileged bodies in wealthier nations.     

RESCUE AND REDEMPTION

In The Body Impolitic, Herzfeld (2004) develops a theory of the ‘global hierarchy of value’, according to which traditional artisans are discursively constructed as socially and economically subordinate to contemporary global capital. A pivotal consideration in understanding such discursive formations, Herzfeld suggests, is the identification of the agents through whom that discourse takes shape and becomes entrenched. Here, we advocate a parallel consideration of ‘designers,’ the professionals trained in the urban metropole and who often mediate between the aesthetic sensibilities of a global cosmopolitan elite and the parochial practices and menial labour of artisans. Drawing on the history and literature of the field of design within India and on fieldwork conducted between 2002 and 2009 with traditional block-print artisans in Rajasthan, we claim that dominant narratives within the field of design – narratives in which artisans and traditional craft are preserved or ‘rescued’ by designers – contend even today with the more politically charged Gandhian narrative in which traditional craft and livelihoods ‘redeemed’ the newly independent state from the threat of industrialization and the simple mimicry of Western societies. The conscious professionalization of ‘design’ by the developing state and the concomitant incorporation of a particular moral code within that emergent, predominantly middle-class profession operationalize designers as agents of a global hierarchy according to which artisans' bodies and labour are assigned a specific value.     

Women and War: Militarism, Bodies, and the Practice of Gender

Women around the world, in various geographic spaces, social and cultural contexts, as partners, wives, sisters, daughters, mothers, mourners, and victims experience war. Women's experience of war and their participation in it, either as actors or resistors, victims or perpetrators ( Moser and Clark 2001 ), cheerleaders or critics, are always influenced by the construction of gender operating in and around their lives. While constructions of masculinity and femininity are always circulating in and around militarism and war, women's bodies are sometimes primary considerations for military and state leaders; this creates a visibility/invisibility/hyper-visibility problem for women in wartime. In this essay, women's participation in war as soldiers, refugees, prisoners, jailers, activists, and suicide bombers and the accompanying shift in the practice of femininity and masculinity is explored.     

Occupational Cultures and the Embodiment of Masculinity: Hairdressing,Estate Agency and Firefighting

Drawing on data from an Economic and Social Research Council‐funded project, this article explores the implications of different occupational cultures for men's masculine identity. With a focus on embodiment and individual agency, it explores the argument that it is within ‘scenes of constraint’ that gendered identities are both ‘done’ and ‘undone’. In this article we examine embodied experience in occupational cultures commonly stereotyped as ‘masculine’ or ‘feminine’ (hairdressing, estate agency and firefighting), showing how men conform to, draw upon and resist the gendered stereotypes associated with these occupations. What we argue is that gendered conceptions of ‘the body’ need to be differentiated from individual men's embodiment. Instead, processes of identification can be shown to emerge via embodied experiences of particular kinds of gendered body, and in the ways in which men negotiate the perception of these bodies in different occupational contexts.