Pub Date : 2019-08-01DOI: 10.1177/1357034X19865940
Madeleine Pape
How do institutions respond to expert contests over epistemologies of sex and gender? In this article, I consider how epistemological ascendancy in debates over the regulation of women athletes with high testosterone is established within a legal setting. Approaching regulation as an institutional act that defines forms of embodied difference, the legitimacy of which may be called into question, I show how sexed bodies are enacted through and as part of determinations of expertise. I focus on proceedings from 2015 when the Court of Arbitration for Sport was asked to decide whether an Indian sprinter, Dutee Chand, could compete as a female athlete. Despite acknowledging that sexed bodies are unruly, the court ultimately endorsed the use of testosterone as seemingly essential to women’s athletic performance, thereby reasserting a two-category model of biological difference. The legitimacy of these regulatory efforts was established through the concurrent narrowing of expertise and the body, a process that is also revealed to be gendered.
机构如何回应专家对性和性别认识论的争论?在这篇文章中，我考虑了如何在法律背景下建立关于高睾酮女性运动员监管的辩论中的认识论优势。将监管作为一种制度性行为，定义了体现差异的形式，其合法性可能会受到质疑，我展示了性别身体是如何通过专业知识的决定来制定的，并作为其一部分。我关注的是2015年的诉讼，当时体育仲裁法庭(Court of Arbitration for Sport)被要求决定印度短跑运动员迪蒂·昌德(Dutee Chand)是否可以作为女运动员参赛。尽管承认性别化的身体是不受约束的，但法院最终还是认可了睾酮的使用，认为它似乎对女性的运动表现至关重要，从而重申了生物差异的两类模型。这些监管努力的合法性是通过同时缩小专业知识和机构的范围来建立的，这一过程也显示出性别差异。
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Pub Date : 2019-07-11DOI: 10.1177/1357034X19861673
C. Halberg
In a recent article published in Body & Society, Nikolas Rose considers what he takes to be possible historical–ontological implications of recent developments in brain-decoding technologies. He argues that such technologies embody the premise that the brain is the real locus of mental states and processes, hence that a new materialist ontology of thought may be in the process of emerging through technological demonstration rather than through philosophical resolution. In this reply, I offer some reasons for being sceptical about such claims. I argue that the ontology in question hardly amounts to anything particularly new, that technologies cannot demonstrate anything in these matters independently of philosophical inclinations of some kind and that it is at least an open issue whether the ontology in question can secure its claim to be a materialist ontology of thought.
{"title":"Do Brain Decoders Have an Ontological Mind of Their Own? Response to Nikolas Rose","authors":"C. Halberg","doi":"10.1177/1357034X19861673","DOIUrl":"https://doi.org/10.1177/1357034X19861673","url":null,"abstract":"In a recent article published in Body & Society, Nikolas Rose considers what he takes to be possible historical–ontological implications of recent developments in brain-decoding technologies. He argues that such technologies embody the premise that the brain is the real locus of mental states and processes, hence that a new materialist ontology of thought may be in the process of emerging through technological demonstration rather than through philosophical resolution. In this reply, I offer some reasons for being sceptical about such claims. I argue that the ontology in question hardly amounts to anything particularly new, that technologies cannot demonstrate anything in these matters independently of philosophical inclinations of some kind and that it is at least an open issue whether the ontology in question can secure its claim to be a materialist ontology of thought.","PeriodicalId":47568,"journal":{"name":"Body & Society","volume":"25 1","pages":"103 - 120"},"PeriodicalIF":1.8,"publicationDate":"2019-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1357034X19861673","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42522472","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-09DOI: 10.1177/1357034X19861671
N. Kingod, B. Cleal
In this article, we use noise as a metaphor for the overload of information – embodied, technological and online social – that characterizes life with type 1 diabetes. Noise illustrates embodied sensations of fluctuating blood glucose, measurement problems and alarms from digital self-care devices and irrelevant or emotionally disturbing posts on Facebook. Attunement is crucial to the quality of self-care achieved by individuals and comprises: (1) developing skills to receive clear signals from the body, (2) adjusting and individualizing self-care technologies to bodies and daily lives and (3) discerning appropriate distracting and unhelpful self-care information. Ideally, life with type 1 diabetes is harmonious, with clear messages from bodies, technologies and Facebook that enable better self-care.
{"title":"Noise as Dysappearance: Attuning to a Life with Type 1 Diabetes","authors":"N. Kingod, B. Cleal","doi":"10.1177/1357034X19861671","DOIUrl":"https://doi.org/10.1177/1357034X19861671","url":null,"abstract":"In this article, we use noise as a metaphor for the overload of information – embodied, technological and online social – that characterizes life with type 1 diabetes. Noise illustrates embodied sensations of fluctuating blood glucose, measurement problems and alarms from digital self-care devices and irrelevant or emotionally disturbing posts on Facebook. Attunement is crucial to the quality of self-care achieved by individuals and comprises: (1) developing skills to receive clear signals from the body, (2) adjusting and individualizing self-care technologies to bodies and daily lives and (3) discerning appropriate distracting and unhelpful self-care information. Ideally, life with type 1 diabetes is harmonious, with clear messages from bodies, technologies and Facebook that enable better self-care.","PeriodicalId":47568,"journal":{"name":"Body & Society","volume":"25 1","pages":"55 - 75"},"PeriodicalIF":1.8,"publicationDate":"2019-07-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1357034X19861671","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48049445","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-02DOI: 10.1177/1357034X19856092
J. Bourke
Haneke’s film Funny Games is a reflection on the nature of pain and representation. I argue that the film closely follows Elaine Scarry’s arguments about the structure of torture. Further, by refusing to appeal to categories of generalization such as ‘sadism’ and ‘psychopathy’, Haneke undermines the process of finding meaning in violence. Haneke positions his audiences as more than just witnesses to torture, but active participants in cruelty.
{"title":"Elaine Scarry, Michael Haneke’s Funny Games and the Structure of Cruelty","authors":"J. Bourke","doi":"10.1177/1357034X19856092","DOIUrl":"https://doi.org/10.1177/1357034X19856092","url":null,"abstract":"Haneke’s film Funny Games is a reflection on the nature of pain and representation. I argue that the film closely follows Elaine Scarry’s arguments about the structure of torture. Further, by refusing to appeal to categories of generalization such as ‘sadism’ and ‘psychopathy’, Haneke undermines the process of finding meaning in violence. Haneke positions his audiences as more than just witnesses to torture, but active participants in cruelty.","PeriodicalId":47568,"journal":{"name":"Body & Society","volume":"25 1","pages":"136 - 152"},"PeriodicalIF":1.8,"publicationDate":"2019-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1357034X19856092","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45387207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-20DOI: 10.1177/1357034X19856428
Leila Dawney
This article argues that wounded military bodies are affective technologies in the production of supportive publics in war. It builds on Elaine Scarry’s concept of substantiation, suggesting that the damaged or altered body functions in war as a vehicle for the making material of immaterial beliefs, values and ideas. Scarry’s focus on the affective force of the wounded body is elaborated and pushed further, by asserting that the concept of substantiation needs to be supplemented by an analysis of the work that wounded bodies do as political technologies. These arguments are mobilised through two examples of the public staging of wounded military bodies in the United Kingdom during and after recent wars in Iraq and Afghanistan. These examples provide an analysis of the political processes of substantiation: the specific mechanisms through which wounded bodies are rendered visible and through which their affective capacities to compel and grip are mediated.
{"title":"Affective War: Wounded Bodies as Political Technologies","authors":"Leila Dawney","doi":"10.1177/1357034X19856428","DOIUrl":"https://doi.org/10.1177/1357034X19856428","url":null,"abstract":"This article argues that wounded military bodies are affective technologies in the production of supportive publics in war. It builds on Elaine Scarry’s concept of substantiation, suggesting that the damaged or altered body functions in war as a vehicle for the making material of immaterial beliefs, values and ideas. Scarry’s focus on the affective force of the wounded body is elaborated and pushed further, by asserting that the concept of substantiation needs to be supplemented by an analysis of the work that wounded bodies do as political technologies. These arguments are mobilised through two examples of the public staging of wounded military bodies in the United Kingdom during and after recent wars in Iraq and Afghanistan. These examples provide an analysis of the political processes of substantiation: the specific mechanisms through which wounded bodies are rendered visible and through which their affective capacities to compel and grip are mediated.","PeriodicalId":47568,"journal":{"name":"Body & Society","volume":"25 1","pages":"49 - 72"},"PeriodicalIF":1.8,"publicationDate":"2019-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1357034X19856428","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46409298","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-19DOI: 10.1177/1357034X19857138
K. Fritsch, A. Mcguire
Drawing on the institutional history of the sperm bank and legacies of eugenics, we consider how spectrums of risk simultaneously constrain and expand possibilities for disability justice. We do so by examining the discourses surrounding US-based Xytex Corporation sperm bank Donor 9623, described as the ‘perfect’ donor but later discovered to have a criminal record and a diagnosis of schizophrenia. Haunted by the dread of disability, we examine how parents mark the fate of their donor-conceived child on a graded spectrum of genetic and psychiatric risk, in need of perpetual monitoring and intervention. Using this case to understand the contemporary reorganization of disability via spectral risk, we advocate for a critical engagement with how disability haunting can enable us to better attend to the effects of the past and present in such a way that provokes a more collectively just future.
{"title":"Risk and the Spectral Politics of Disability","authors":"K. Fritsch, A. Mcguire","doi":"10.1177/1357034X19857138","DOIUrl":"https://doi.org/10.1177/1357034X19857138","url":null,"abstract":"Drawing on the institutional history of the sperm bank and legacies of eugenics, we consider how spectrums of risk simultaneously constrain and expand possibilities for disability justice. We do so by examining the discourses surrounding US-based Xytex Corporation sperm bank Donor 9623, described as the ‘perfect’ donor but later discovered to have a criminal record and a diagnosis of schizophrenia. Haunted by the dread of disability, we examine how parents mark the fate of their donor-conceived child on a graded spectrum of genetic and psychiatric risk, in need of perpetual monitoring and intervention. Using this case to understand the contemporary reorganization of disability via spectral risk, we advocate for a critical engagement with how disability haunting can enable us to better attend to the effects of the past and present in such a way that provokes a more collectively just future.","PeriodicalId":47568,"journal":{"name":"Body & Society","volume":"25 1","pages":"29 - 54"},"PeriodicalIF":1.8,"publicationDate":"2019-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1357034X19857138","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45543497","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-01DOI: 10.1177/1357034X19856429
Maria Fannin
The reception of Elaine Scarry’s landmark text, The Body in Pain, focuses in part on exploring how pain might be understood as beneficial or therapeutic. Childbirth is often cited as the paradigmatic instance of this kind of beneficial pain. This essay examines conceptualizations of labour pain in biomedical, natural childbirth and reproductive justice movements that explore the limits of Scarry’s description of pain as ‘unshareable’. Political struggles over pain in childbirth centre on the legibility of pain in labour. Feminist and natural childbirth activists have developed an understanding of pain at birth as central to maternal subjectivity, where pain is a biopolitical force and its management a means of self-transformation. Alongside calls for reproductive justice, the essay considers how the visibility and expressivity of labour pain could contribute to what Imogen Tyler and Lisa Baraitser term a new ‘natal politics’ that addresses concerns for the disproportionate injury and death experienced by Black birth givers.
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Pub Date : 2019-04-03DOI: 10.1177/1357034X19839122
D. Black
Even if it is never possible to create a sentient robot that might lay claim to the status of personhood, a convincingly realistic robotic simulation of the human body could alter how human beings act towards one another. This article argues that the human face exerts a powerful influence over interpersonal interaction, creating empathetic connections that limit our capacity to engage in acts of cruelty; an ability to convincingly simulate the human face would detach it from the attribution of human personhood and so encourage a dismissal of its affective charge. This possibility can be understood in the context of existing attempts to inoculate individuals against the appeal of the face so as to facilitate organised killing.
{"title":"Machines with Faces: Robot Bodies and the Problem of Cruelty","authors":"D. Black","doi":"10.1177/1357034X19839122","DOIUrl":"https://doi.org/10.1177/1357034X19839122","url":null,"abstract":"Even if it is never possible to create a sentient robot that might lay claim to the status of personhood, a convincingly realistic robotic simulation of the human body could alter how human beings act towards one another. This article argues that the human face exerts a powerful influence over interpersonal interaction, creating empathetic connections that limit our capacity to engage in acts of cruelty; an ability to convincingly simulate the human face would detach it from the attribution of human personhood and so encourage a dismissal of its affective charge. This possibility can be understood in the context of existing attempts to inoculate individuals against the appeal of the face so as to facilitate organised killing.","PeriodicalId":47568,"journal":{"name":"Body & Society","volume":"25 1","pages":"27 - 3"},"PeriodicalIF":1.8,"publicationDate":"2019-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/1357034X19839122","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45561727","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-04-03DOI: 10.1177/1357034X19838617
B. Clift
In the context of social welfare austerity and non-state actors’ interventions into social life, an urban not-for-profit organization in the United States, Back on My Feet, uses the practice of running to engage those recovering from homelessness. Promoting messages of self-sufficiency, the organization centralizes the body as a site of investment and transformation. Doing so calls to the fore the social construction of ‘the homeless body’ and ‘the running body’. Within this ethnographic inquiry, participants in recovery who ran with the organization constructed moralized senses of self in relation to volunteers, organizers, and those who do not run, while in recovery. Their experiences compel consideration of how bodily constructions and practices reproduce morally underpinned, self-oriented associations with homeless and neoliberal discourses that obfuscate systemic causes of homelessness, pose challenges for well-intentioned voluntary or development organizations, and service the relief of the state from social responsibility.
在社会福利紧缩和非国家行为体干预社会生活的背景下，美国的一个城市非营利组织“重新站起来”(Back on My Feet)利用跑步的实践来吸引那些从无家可归中恢复过来的人。促进自给自足的信息，该组织将身体集中为投资和转型的场所。这样一来，“流浪体”和“奔跑体”的社会建构就凸现出来。在这个民族志调查中，康复过程中与组织一起跑步的参与者在康复过程中与志愿者、组织者和那些不跑步的人建立了道德化的自我意识。他们的经历迫使人们思考身体结构和实践是如何与无家可归者和新自由主义话语再现道德基础，自我导向的联系，这些话语混淆了无家可归的系统性原因，对善意的志愿或发展组织提出了挑战，并为国家从社会责任中解脱出来服务。
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Pub Date : 2019-03-18DOI: 10.1177/1357034X19834631
M. Paterson
A recent widely reported study found that some participants would prefer to self-administer a small electric shock than be bored. This flawed study serves as a departure point to diagram pain and sensation beyond the boundaries of the individual body, consisting of four sections. First, in terms of laboratory-based experimentation and auto-experimentation with pain, there is a long history of viewing pain and touch through introspective means. Second, later theories of pain successively widened the scope of the physiological mechanisms and external influences on the organism, such as Melzack and Wall’s cybernetics-influenced gate control theory. Third, we briefly consider the nervous system as a homeostatic system, which finds an historical parallel in explanations of the milieu intérieur of the organism, via Claude Bernard and Kurt Goldstein. Fourth, pain helps tip the organism as a whole from perception to action, but also operates beyond the organism as a biopsychosocial phenomenon.
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