Signs最新文献

In 1993, a group of women shocked Ciudad Juárez, Chihuahua, with the news that dozens of girls and women had been murdered and dumped, like garbage, around the city during the year. As the numbers of murders grew over the years, and as the police forces proved unwilling and unable to find the perpetrators, the protestors became activists. They called the violence and its surrounding impunity "femicide," and they demanded that the Mexican government, at the local, state, and federal levels, stop the violence and capture the perpetrators. Nearly two decades later, the city's infamy as a place of femicide is giving way to another terrible reputation as a place of unprecedented drug violence. Since 2006, more than six thousand people have died in the city, as have more than twenty-eight thousand across the country, in relation to the violence associated with the restructuring of the cartels that control the production and distribution of illegal drugs. In response to the public outcry against the violence, the Mexican government has deployed thousands of troops to Ciudad Juárez as part of a military strategy to secure the state against the cartels. In this essay, I argue that the politics over the meaning of the drug-related murders and femicide must be understood in relation to gendered violence and its use as a tool for securing the state. To that end, I examine the wars over the interpretation of death in northern Mexico through a feminist application of the concept of necropolitics as elaborated by the postcolonial scholar Achille Mbembe. I examine how the wars over the political meaning of death in relation both to femicide and to the events called "drug violence" unfold through a gendering of space, of violence, and of subjectivity. My objective is twofold: first, to demonstrate how the antifemicide movement illustrates the stakes for a democratic Mexican state and its citizens in a context where governing elites argue that the violence devastating Ciudad Juárez is a positive outcome of the government's war against organized crime; and second, to show how a politics of gender is central to this kind of necropolitics.

Every year, Miss China Europe, a transnational beauty pageant organized for the Chinese diaspora, is held in the Netherlands. The hypervisuality of Chinese diasporic women at the event stands in painful contrast to their everyday invisibility, whether in the Netherlands, China, or elsewhere in the world. Informed by intersectional and transnational feminist scholarship, this empirical study zooms in on one group of women, ethnic Chinese born and/or growing up in the Netherlands, to identify and recuperate their neglected lived experience in a particular historical-cultural context. It takes their own voices as central, hopefully to contribute to their visibility. It aims to provide an understanding of diasporic Chinese women as living in the dynamics not only of their multiple subordinations but also of their subjective consciousness, experienced autonomy, and agency. Drawing insights from the subjective accounts of both contestants and audiences of Miss China Europe, I suggest that one way to foreground marginalized women's agency is to understand their intersectionality in terms of movements and sensory experiences. On the one hand, while the contestants articulated a readiness to perform their modern and yet Chinese selves, they were making movements along two intersecting axes of inequality and power relations - Chineseness and Dutchness - precisely to negotiate their sense of inequality and power relations. On the other hand, among the audiences, two major topics - the blood issue (or whether Chineseness should be defined by ancestry) and the language problem (or whether Chineseness should be defined by the ability to speak Chinese) - were raised regularly, underscoring a complex viewing experience of seeing and hearing, of the tension between visual and audio identifications.

There is an emerging consensus among public health advocates that combating obesity is best done by restructuring the environment rather than by stigmatizing individuals. Although feminist scholars have not been major participants in debates over antiobesity policy, recently there has been a move toward adopting the environmental account of obesity as a feminist solution because of its potential to respond to health inequalities along race, class, and gender lines. This article aims to trouble the embrace of the environmental approach by feminist scholars, however, and to resurrect and redirect feminist criticism toward attendant problems of moralism, backlash, and the surveillance and rehabilitation of poor women of color. Despite its overwhelming popularity among policy elites and health researchers, I argue that the environmental account of obesity is not likely to promote structural change and broad redistributions. Rather it makes problematic assumptions about the relationship between health and fat and about the efficacy of intervention strategies, masks moralism with health discourse, and legitimizes punitive, ineffective, and patronizing interventions.

Along with a handful of other nations in the developing world, Brazil has emerged as a top destination for medical tourism. Drawing on the author's ethnographic fieldwork in plastic surgery wards, this article examines diverse factors - some explicitly promoted in medical marketing and news sources, others less visible - contributing to Brazil's international reputation for excellence in cosmetic plastic surgery. Brazil's plastic surgery residency programs, some of which are housed within its public health system, attract overseas surgeons, provide ample opportunities for valuable training in cosmetic techniques, and create a clinical environment that favors experimentation with innovative techniques. Many graduates of these programs open private clinics that, in turn, attract overseas patients. High demand for Brazilian plastic surgery also reflects an expansive notion of female health that includes sexual realization, mental health, and cosmetic techniques that manage reproduction. Medical tourism is sometimes represented as being market-driven: patients in wealthier nations travel to obtain quality services at lower prices. This article ends by reflecting on how more complex local and transnational dynamics also contribute to demand for elective medical procedures such as cosmetic surgery.

As part of a feminist commitment to collaboration, this article appears as a companion essay to Mimi Thi Nguyen's "The Biopower of Beauty: Humanitarian Imperialisms and Global Feminisms" and offers a point of departure for thinking about fashion and beauty as processes that produce subjects recruited to, and aligned with, the national interests of the United States in the war on terror. The Muslim woman in the veil and her imagined opposite in the fashionably modern - and implicitly Western - woman become convenient metaphors for articulating geopolitical contests of power as a human rights concern, as a rescue mission, as a beautifying mandate. This article examines newer iterations of this opposition, in the wake of September 11, 2001, in order to demonstrate the critical resonance of a biopolitics on fashion and beauty. In "The Right to Fashion in the Age of Terrorism," the author examines the relationship between the U.S. war on terror, targeting persons whose sartorial choices are described as terrorist-looking and oppressive, and the right-to-fashion discourse, which promotes fashion's mass-market diffusion as a civil liberty. Looking at these multiple invocations of the democratization of fashion, this article argues that the right-to-fashion discourse colludes with the war on terror by fabricating a neoliberal consumer-citizen who is also a couture-citizen and whose right to fashion reasserts U.S.exceptionalism, which is secured by private property, social mobility, and individualism.

Although travel for medical reasons has a long history, it has more recently evolved from a cottage industry to a worldwide enterprise. A number of countries are positioning themselves to attract visitors who are willing to travel to obtain health services that are more accessible, less expensive, or more available than in their countries of origin. This has in turn given rise to medical packages that combine tourism with health. Several Caribbean nations - including Cuba, Barbados, Jamaica, and Puerto Rico - hope to expand their revenues in this new market. Each country has selected specific service niches and promotes its services accordingly. While Cuba has been promoting its services to other countries for several decades, medical tourism is just beginning in the other islands. Ultimately, these nations' economic success will hinge on their comparative advantage vis-à-vis other options, while their success in terms of improving their own health care depends on the extent to which the services for tourists are also available to the islands' populations.

The medical tourism sector in India has attracted global attention, given its phenomenal growth in the past decade. India is second only to Thailand in the number of medical tourists that it attracts every year. Estimates indicate that the medical tourism market in India could grow from $310 million in 2005 to $2 billion by 2012. These figures are significant when contrasted with India's overall health care expenditure - $10 billion in the public sector and $50 billion in the private sector. Factors that have contributed to this growth include the relative proficiency in English among health care providers and the cost effectiveness of medical procedures in India. Generally, most procedures in Indian hospitals cost a quarter (or less) of what they would cost in developed countries. The expansion of medical tourism has also been fueled by the growth of the private medical sector in India, a consequence of the neglect of public health by the government. India has one of the poorest records in the world regarding public financing and provisioning of health care. A growing driver of medical tourism is the attraction of facilities in India that offer access to assisted reproductive care technologies. Ironically, this is in sharp contrast with the acute neglect of the health care needs of Indian women. The Indian government is vigorously promoting medical tourism by providing tax concessions and by creating an environment enabling it to thrive. However, there is a distinct disjunction between the neglect of the health care needs of ordinary Indians and public policy that today subsidizes the health care of wealthy foreigners.

This essay analyzes recent discourse on two emerging representations of women in China, "tender" women (nennu) and "ripe" women (shunu), in order to examine the relationships among gender, body politics, and consumerism. The discourse of nennu and shunu suggests that older, ripe women become younger and more tender by consuming fashions, cosmetic surgery technologies, and beauty and health care products and services because tender women represent the ideal active consumership that celebrates beauty, sexuality, and individuality. This discourse serves to enhance consumers' desire for beauty and health and to ensure the continued growth of China's beauty economy and consumer capitalism. Highlighting the role of the female body, feminine beauty, and feminine youth in developing consumerism, this discourse downplays the contributions of millions of beauty and health care providers (predominantly laid-off female workers and rural migrant women) and new forms of gender exploitation. Such an overemphasis on gender masks intensified class division. This essay suggests that women and their bodies become new terrains from which post-Mao China can draw its power and enact consumerism. Gender constitutes both an economic multiplier to boost China's consumer capitalism and a biopolitical strategy to regulate and remold women and their bodies into subjects that are identified with the state's political and economic objectives. Since consumerism has been incorporated into China's nation-building project, gender thus becomes a vital resource for both consumer capitalist development and nation building. This essay shows that both gender and the body are useful analytic categories for the study of postsocialism.

Medical tourism in Ireland, like in many Western states, is built around assumptions about individual agency, choice, possibility, and mobility. One specific form of medical tourism—the flow of women from Ireland traveling in order to secure an abortion—disrupts and contradicts these assumptions. One legacy of the bitter, contentious political and legal battles surrounding abortion in Ireland in the 1980s and 1990s has been securing the right of mobility for all pregnant Irish citizens to cross international borders to secure an abortion. However, these mobility rights are contingent upon nationality, social class, and race, and they have enabled successive Irish governments to avoid any responsibility for providing safe, legal, and affordable abortion services in Ireland. Nearly twenty years after the X case discussed here, the pregnant female body moving over international borders—entering and leaving the state—is still interpreted as problematic and threatening to the Irish state.

“Fertility tourism” is a journalistic eye‐catcher focusing on the phenomenon of patients who search for a reproductive treatment in another country in order to circumvent laws, access restrictions, or waiting lists in their home country. In Europe, the reasons why people seek reproductive treatments outside their national boundaries are quite diverse, in part because regulations differ so much among countries. Beginning with four examples of people who crossed borders for an in vitro fertilization (IVF) treatment with gamete donation, this article provides some insight into these transnational circumvention practices based on material from ethnographic fieldwork and interviews in Spain, Denmark, and the Czech Republic. In all three countries, gamete donation is made strictly anonymous. Clinical practices such as egg donor recruitment and phenotypical matching between donors and recipients serve to naturalize the substitution of gametes and to install social legitimacy through resemblance markers with the prospective child. In comparison to other areas of medical tourism, which are subjects of debate as a consequence of neoliberal health politics and international medical competition, mobility in the area of reproductive technologies is deeply intertwined with new forms of doing kinship. For prospective parents, it holds a promise of generating offspring who could pass as biogenetically conceived children. Therefore, IVF with gamete donation is mostly modeled after conceptions of nature. Through anonymity and concealment it creates forms of nonrelatedness that leave space for future imaginings and traces of transnational genetic creators.