VISIBLY QUEER: Body Technologies and Sexual Politics

Queer body modification is a site for investigating the possibilities and limitations of agency in body practices. This article considers the use of new and recirculated body modification technologies—many of them modeled after practices of indigenous, non-Western groups—by members of gay, lesbian, and trasngendered communities. Through presenting and interpreting the interview-gathered narratives of six body modifiers, I describe body modification as a practice imbued with agency by subjects. By creating anomalous bodies that provoke shock and consternation, body modifiers not only underscore the body's symbolic significance as a site of public identity but also conceive it as a resource for opposing (hetero) dominant culture. Body modification, even though it tests social tolerance, is not guaranteed in its subversive effects. I approach the narratives from a perspective informed poststructuralism, and I understand body modifiers' agency as limited by and constituted within regulatory regimes of power, such as heteronormativity, pathologization, and colonialism. I describe how such deployments engage symbols embedded in historic systems of representation and thus raise important questions regarding agency.     

From the Freak Show to the Living Room: Cultural Representations of Dwarfism and Obesity1

This article examines how cultural representations of deviant bodies vary based on historically informed narratives of bodily stigma. Using content analysis of 40 episodes of reality television programming, I contrast cultural representations of dwarfism and obesity. Over time, dwarfism became constructed as an identity project with the aim of bodily acceptance, whereas obesity became regarded as a body project with the goal of body transformation through weight loss. The mostly positive historical characterizations of dwarfs allowed them to easily adopt the tenets of the disability rights movement as they evolved from freak show performances to television as an educational platform. They have adopted a social model of disability, positive social identity, self‐acceptance, and full social participation. By contrast, the past and contemporary representations of obesity have been overwhelmingly negative. Obese freak show performers were openly mocked, and classifying obesity as a disability has not yet gained traction as a civil rights movement. Instead, obesity is viewed through the lens of individual responsibility and limits of social participation are emphasized. Body modification through weight loss constructs an identity based on self‐change. Generally, this article suggests that cultural representations as de‐stigmatization projects are enabled or constrained by historical factors and the nature of the bodily stigma.     

Making Sense of Muscle: The Body Experiences of Collegiate Women Athletes*

Using ethnographic research, this paper explores the experiences of elite women athletes on a Division‐I college soccer team. I draw on existing literature in the sociology of sport, sociology of the body, and interactionism to inform my analysis. With this approach, I illustrate the complicated relationship women athletes have with their bodies in relation to physical competition and dominant notions of femininity today. Key reference groups influenced the players’ self‐perceptions and encouraged the women to closely monitor their own appearances and actions. While undoubtedly affected by these inter‐actions as well as their place in the gender hierarchy, many women athletes subtly resisted notions of idealized bodies and constructed their own meanings about their bodies and experiences. Investigating the day‐to‐day body awareness and negotiations of women athletes reveals the gendered nuances of sport and the complicated relationship between cultural ideals and female embodiment.     

Laddishness Online

In a textual analysis of public social network site (SNS) profiles owned by young women aged between 18 and 21, many of the profiles contain representations of self which would typically be considered ‘unfeminine’. Photos of young women and their friends posed with wide open mouths and protruding tongues and images depicting drunkenness and raucousness are common. This kind of ‘laddish’ performativity by young women leaves feminists, especially those concerned with cultural representation, with a dilemma: is ‘feminist representation’ to be found in this aspect of SNS representation, in this kind of ‘symbolically inverted’ depiction of feminine bodies? Does this kind of ‘laddish’ performativity by young women function less as a rebellion against femininity and more as a kind of ‘giving in’ to a certain model of masculinity; as a ‘phallic’ form of girlhood now licensed by the patriarchy; or even an indication of ‘feminine melancholia’, predicated on the broader cultural rejection of critical feminist voices? In this article, I suggest that neither paradigms of resistance or conformity completely suffice for understanding ‘laddishness’ by young women in the context of a viewing premise of self-production, such as that we encounter with SNS material. I start by offering a possible feminist reading of ‘laddish’ body performativity by young women on SNSs, drawing from theories of the ‘grotesque body’ in representation as well as from Mulvey's psychological explanation of ‘voyeuristic’ viewing pleasure in narrative cinema. I go on to develop the concept of ‘performative shamelessness’ by young women and expand upon its possible significations in the post-feminist, neoliberal cultural landscape. Engaging in particular with McRobbie's ideas about the post-feminist era, I suggest that performative shamelessness may be one of the few options available to young women wishing to maintain a sense of self-definition in the face of intense social and cultural scrutinizing, and often sexually objectifying, gazes.     

Othering the ‘leaky body’. An autoethnographic story about expressing breast milk in the workplace

In this paper, I present an autoethnographic story about my experiences of expressing breast milk at a Dutch university department. My story illustrates how interrelated and conflicting discourses about gender, motherhood, breastfeeding, embodiment and professionalism raised issues about (in)visibility, embodied control, spatiality and discipline of my body and shaped my experience as a newly maternal employee. This paper thus aims to include bodies and embodied experiences in organization studies and highlights the need to consider spatiality as an important topic of research. I address these issues in my writing and use insights from feminist poststructuralism to show how the experiences I describe are part of a larger cultural framework of power structures that produce the ‘leaky’ maternal body as the Other, subject to (self-)discipline and marginalization. I hope my story inspires reflexivity and empathic understanding of the complex reality of experiences related to expressing breast milk in the workplace.     

"Everyone with Eyes Can See the Problem": Moral Citizens and the Space of Irish Nationhood

This paper examines Ireland's 2004 Constitutional Amendment which removes birthright citizenship from any future Irish‐born children of immigrant parents. I argue that for particular historical reasons, the ability of the state to convince its citizens of the necessity for this Amendment was remarkable and I suggest that it was able to do so by constructing citizenship as a moral regime and foreign‐nationals and their foetuses as ‘suspect patriots.’ I describe how the notion of immorality is laminated upon black bodies — specifically black pregnant women — and how the presence of black migrant workers, refugees and asylees consequently comes to be experienced in Irish national space as transgressive, their political subjecthood constrained by the supposedly legible abjectivity of their bodies. The issue of race remains unenunciated, and yet, as the Minister for Justice stated during the referendum debate, ‘anyone with eyes can see the problem.’ The Irish government's privileging of moral rather than cultural incommensurability is strikingly similar to culturalist rhetorics of exclusion that are often invoked when race is at issue in European public debate on immigration. Configured upon, and therefore experienced as a type of body, immorality becomes an alibi for race and is naturalized as a form of exclusion and as a potential site of state intervention in the form of xenophobic legislation and policymaking. Reading this decision as merely racist however, fails to give voice to the experiences of Irish Citizens who voted for this Amendment. Their struggle to build a “New Ireland” and to accept a multiculturalist framework in the face of neo‐liberal restructuring policies and a European‐wide retreat from the welfare state must be considered as being in dialectical tension with the ideological smearing of immigrants if we are to fully grasp the complex interaction between relations of power and the privileging of difference.     

Body Image and Cultural Background

First place winner of the 2004 Alpha Kappa Delta Graduate Student Paper Competition
Poor body image affects women of all races, ethnicities, socioeconomic statuses, and cultural backgrounds. Researchers have found that body image can influence a woman's self-confidence, her assertiveness, and her attitudes regarding eating and exercise habits. Much research has examined White women's body image perceptions, but less research has examined this issue among women of diverse ethnic and cultural backgrounds. The goal of this study is to examine and explore the factors that influence university women's perceptions of their bodies. Semistructured interviews were conducted in the spring of 2004 ( N =11). Results indicate that participants have struggled to achieve positive perceptions of their bodies as adults, tend to feel that women of all races and ethnicities are increasingly held to a similar standard of beauty (i.e., thin and White), and believe that images of the female body depicted in the media have significant effects on the way women perceive their own bodies.     

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.     

Framing the Fat Body: Contested Meanings between Government,Activists, and Industry*

Sociologists have long recognized that social problems do not derive solely from objective conditions but from a process of collective definition. At the core of some social issues are framing competitions, struggles over the production of ideas and meanings. This article examines competing cultural meanings about the fat body. Through frame analysis of organizational materials, I map the contested field of obesity and document three cultural frames—medical frame, social justice frame, and market choice frame—as represented by the Centers for Disease Control and Prevention (CDC), the National Association to Advance Fat Acceptance (NAAFA), and the food industry group the Center for Consumer Freedom (CCF), respectively. Using the “framing matrix,” I explore each frame's key signature elements and discuss its social and cultural significance. Notably, each frame leads to different outcomes for social equality and how society thinks about fat bodies, health, and public policy.     

Reproductive genetics,gender and the body: 'please doctor,may I have a normal baby?'

This paper's purpose is to highlight key sociological issues, that come to light when 'the body' becomes a theoretical site in reproductive genetics. By positioning the body as a central feature in this analysis, the paper: (1) describes how a mechanistic view of the body continues to be privileged in this discourse and the effects of this view; (2) examines how reproductive limits are practised on the gendered body through a feminised regime of reproductive asceticism and the discourse on shame; and (3) explores the social effects and limitations of reproductive genetics in relation to disability as a cultural representation of impaired bodies. The central assumption concerning reproductive genetics are that it appears within surveillance medicine as a part of a disciplinary process in society's creation of a genetic moral order, that it is mobilised by experts for the management of reproductive bodies and that it constructs a limited view of the body. Thus, the way reproductive genetics operatives tends to hide the fact that what may appear as 'defective genes' is a result of a body's interaction not only with the environment but also gendered social practices valorised by difference as well as rigid definitions of health and illness. The research is from a 1995-96 European study of experts interviewed in four countries.     

Body Modification and the Enlightenment Project of Struggling Against Death

This article's core idea is that body modification can be seen as a nonstandard symbolic expression of a long-standing project of the enlightenment: to control human destiny, with the dream of conquering death. This idea is based on experimentally validated tenet of existential psychology that the denial of death is one of humanity's deepest motivations. The first highlights a common denominator in the articles by Pitts-Taylor, Sullivan, and Knafo: they courageously oppose the knee-jerk reaction that body modification necessarily entails giving in to social or gender pressure. Instead each proposes refined psychodynamic hypotheses. Knafo's analysis of body artist Orlan is taken as the starting point for an elaboration of this cultural phenomenon as a reflection of the denial of death.     

Witnessing Things A Response to Sue Grand

I respond to Sue Grand's “Unsexed and Ungendered Bodies: The Violated Self” from my position as a cultural critic, noting in particular how Grand's case history shows that historical trauma is made manifest in everyday sensory experience. I am particularly interested in Grand's suggestion that trauma produces a “thing-self” that must be witnessed in the psychoanalytic encounter. Exploring the implications of this insight for my own investigations of cultural responses to trauma, I focus on performances of the body in lesbian public culture, ranging from the writings of Dorothy Allison, Joan Nestle, and Shani Mootoo to performances by punk rock band Tribe 8.     

Pathologies of Affect

This essay juxtaposes the ontological variant of affect theorized by cultural theory with what Catherine Malabou terms the ‘new wounded’ – bodies defined by their inability to produce and experience specific neurological affects. Ontological affect theory positions the capacity of a body to affect and be affected as the foundation for relation both beyond and between individuals, often drawing on neuropsychology for the legitimation of its claims. The new wounded, however, exist as a form of life that cannot be acknowledged by these theories. The varied pathologies that comprise the new wounded are identified specifically by the inability to produce the affects that supposedly ground the ontology of relation. The first part of this essay examines how neuropsychology constructs and identifies the pathological other of the new wounded through discursive, medical and technological means. A body's capacity to experience affect is not something biologically given, but is instead produced through techniques that sort proper and improper bodies, defining the new wounded as less than fully human. The second part discusses the mobilization of neuropsychological norms in ontological affect theory. The turn to the biological in affect theory, often made in order to theorize a non-representational sphere of existence beyond the symbolic, relies on but cannot acknowledge the discursive and technological production of affective and affectless bodies in neuropsychology. The ontology of affect, consequentially, should be thought of as a normative political construct defined by the absent and erased other of the affectless body. I conclude by claiming that a politics of ontology must acknowledge how materialist and realist constructs of the ontological such as affect are inherently produced within and mobilized by historical contingencies, contexts and conjunctures.     

Policy and the Pregnant Body at Work: Strategies of Secrecy,Silence and Supra‐performance

This article considers how women manage their pregnant bodies at work. Through netnographic research and drawing upon feminist discussions of the leaky pregnant body, I examine the experiences of US and UK women who correspond on interactive websites or chat rooms. Drawing upon ‘expert advice’ and the experiences of employed pregnant women in this study, I suggest that the bodily manifestations of pregnancy are taboo in some workplaces. I note how these women did not appear to draw upon policy as a resource for dealing with negative reactions to pregnancy from colleagues and employers. Instead, they tended to adopt strategies of secrecy, silence and supra‐performance in order to try and blend in. In the context of these strategies, I demonstrate how women's attempts to manage and control their bodies are severely compromised during pregnancy, when the body may be leaky and unpredictable.     

Disability in the news: a reconsideration of reading

By making use of a disability studies perspective informed by phenomenology, this paper interrogates the social process of reading news articles that depict disability as if it is only limit. The paper begins from my experience of reading an article that assumes reader-willingness to imagine disability as a kind of limit without possibility, without life. I go on to consider how the meaning of disability is actually produced by normative forms of cultural perception that recognize certain bodies as a kind of negation. Reading, a common mode of perception within literate western cultures, is used to problematize how mainstream media configures embodiment. Finally, the paper raises the ever present possibility that the ways in which impaired bodies are typically limited may contain the possibility of alternatives that disturb and re-make the everyday modes of perceiving disability.     

Body and Management Pedagogy

In this article I explore the impact of bodies in management education — why they have been ignored and what possibilities may be created when we understand them better. Bodies — including gestures, stature, posture and voice — shape and constrain how teachers and students act, what they think and what is taken away. The bodies of male and female teachers and students occupy different spaces and carry contrasting significations, resulting in different repertoires of embodied and disembodied pedagogical styles. Drawing on feminist scholarship, organizational research and my own bodily experiences and observations in management teaching, and despite the myth of disembodiment in rational classrooms, I suggest management pedagogy increasingly assumes and celebrates particular bodily performances. Rather than lament the constriction of stereotypical body regimes, I argue that making bodies more visible in management pedagogy has liberating possibilities for teachers and students and their learning.     

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.     

Mapping the body,voicing the margins: Using body maps to understand children’s embodied experiences of violence in Kingston,Jamaica

The study explores how children in an inner-city community of Jamaica deal with everyday violence. Using an art-based method called body mapping, we explored the ways children made sense of issues related to power, vulnerability, risk and resilience. The findings show how children's narratives and memories of their bodies merged with broader social and cultural structures governing their lives. Expressing their embodied experiences through the body mapping exercise, the children challenged and resisted normative sociocultural schemes of how they should be in the world by creating, re-envisioning and re-contextualising their bodies via a method that engaged with affective modes of knowledge.