Age embodied

In this essay, I argue that social scientists might usefully theorize age and embodiment as mutually constituting accomplishments. Material from interviews with 15 adults over 50 illustrates the utility of this theoretical framework and reveals four main dimensions of embodiment—activity, fitness, and health; energy; appearance; and ailments and illness—that respondents draw on as they consider what it means to be both embodied and aged (i.e., having an age). In addition, the interviews show how respondents make social comparisons and employ age-adjusted standards as they interpret their bodies, activities, and capabilities in relation to age.     

隐喻,因相似性而存在——认知视角论

本文从认知语言学的视角分析了隐喻存在的基础——相似性,列举了相似性的种类和特征,并说明相似性不是创造出来的,而是事物间原本存在的性质,人们对于这种相似性的感知是离不开隐喻的体验性的。     

科学技术是先进生产力的集中体现和重要标志

以江泽民同志“三个代表”重要思想为指导 ,通过回顾人类社会的发展史和世界科技的发展历程 ,阐述了江泽民同志关于“科学技术是第一生产力 ,而且是先进生产力的集中体现和主要标志”的思想内涵 ,指出我们要深刻理解并努力实践“三个代表”重要思想 ,积极推进理论创新、制度创新和科技创新 ,为生产力发展的跨越作出应有贡献。     

The Three Phases of Bourdieu’s U.S. Reception: Comment on Lamont

This essay responds to Lamont’s (2011) article “How Has Bourdieu Been Good to Think With? The Case of the United States,” which appears in this issue.     

Eroticism as Embodied Emotion: The Erotics of Renaissance Faire

This paper conceptualizes eroticism as emotional experience. I use the Renaissance Faire to illustrate the construction of asexual eroticism along three dimensions: the carnal experience of Faire, its focus on physicality, and intimations of increased interpersonal access. This approach forefronts the complexity of eroticism and situates the erotic squarely in the sociology of emotion, providing a model for understanding a range of emotional, embodied, and nonsexual charges as erotic. More broadly, the analysis seeks to contribute to the study of all emotion as embodied.     

Modifying the Modifier: Body Modification as Social Incarnation

The notion that body modification occurs when one undertakes practices like tattooing, piercing or scarification, engenders discourses in which: (i) body modifiers endorse such practices as self‐constructive, distancing their practitioners from social regulation and a deterministic biology, whereas; (ii) critics condemn their seemingly violent, corporeal interference. However, in suspecting that such analysis should be attentive to the concurrent individual and social co‐constitution of behaviours, a sociological and post‐structural interrogation of this characterization of body modification as a “sovereign, denaturalizing” endeavour is demanded. An engagement with the originary violence of Derridian deconstruction will duly re‐conceive body modification practice as not something which introduces violence to corporeality. Rather, violence will present as a primordial differentiating process which bodies always already condition, and by which they are conditioned/produced/modified. The second issue at stake in this article will thus develop as a contestation to the characterization of “body modification” as an exclusive category of practice. Such practices do not arrive, pre‐existing, but rather manifest as the originary violence/differentiation of bodies‐as‐modifications‐which‐modify. This re‐defines modification from something that agentive subjects introduce to bodies, to something that subjects‐as‐bodies cannot help but be. Consequently, individual agency is not divorced from behaviour, but emerges as a corporeal, social production.     

The embodied becoming of autism and childhood: a storytelling methodology

In this article I explore a methodology of storytelling as a means of bringing together research around autism and childhood in a new way, as a site of the embodied becoming of autism and childhood. Through reflection on an ethnographic story of embodiment, the body is explored as a site of knowledge production that contests its dominantly storied subjectivation as a ‘disordered’ child. Storytelling is used to experiment with a line of flight from the autistic-child-research assemblage into new spaces of potential and possibility where the becomings of bodies within the collision of autism and childhood can be celebrated.     

“Come for the period comics. Stay for the cultural awareness”: reclaiming the troll identity through feminist humor on Reddit’s /r/TrollXChromosomes

/r/TrollXChromosomes is a women-focused humor subreddit on the community site Reddit.com. This essay presents the findings of a thematic content analysis of TrollX’s top-ranked postings. Several themes emerge: that TrollX is a space for networked affective content, that postings often concern women’s embodiment and sexuality, and that they suggest feminist perspectives. These themes are all linked by the image of the troll: a remixed version of the negative, antisocial identity that disrupts and often harasses communities. The TrollX troll invokes a spirit of self-deprecation to revel in the absurdities of life and collectively celebrate women’s everyday experiences. However, this research also argues that the TrollX version of the feminist troll is only partially realized, as it tends to express ambivalence in regards to systemic, intersectional oppression.     

Un/gendering Social Selves: How Nonbinary People Navigate and Experience a Binarily Gendered World

Based on in‐depth interviews, we explore how people who do not identify exclusively or consistently as either women or men (i.e., nonbinary people) navigate a culture that bifurcates people into women or men. Using an interactionist approach, we first analyze how interviewees employ discourse (e.g., names, identity labels, and pronouns) and the body (e.g., expressions, decoration, and transformation) to present themselves as nonbinary, which we conceptualize as ungendering social selves. Second, we examine the emotional benefits (e.g., authenticity, pride, liberation) and burdens (e.g., fear, rejection, exhaustion) of ungendering. Third, we uncover the emotional, social, and structural conditions under which our nonbinary‐identified participants sometimes present themselves as binarily gendered, which we conceptualize as gendering social selves. We conclude with discussing empirical and theoretical contributions.