This dissertation is about boys and fatness. In it I explore the central discourses that shape young men’s (13-15 years) experiences of their bodies, particularly in relation to body size, shape, and fatness. A central objective is to listen, hear, and take seriously the embodied health rationalities of young men as they negotiate the multiple and contesting discourses that confront them in their daily lives. I employ a feminist poststructural lens to account for the nuanced, alternative, and contextually specific ways young men think about and do health. Data collection was divided into three phases (non-participant observation, photo(focus) groups, and interviews) and was implemented at two Toronto area sites, including an exclusive private school and a publicly funded parks and recreation community centre. I demonstrate that there is not one way of experiencing fatness and masculinity, rather the young men’s constructions of fatness and health were fluid, shifting, contradictory and cross cut by other salient identity categories such as gender, race, ethnicity, social class, and age. Using Michel Foucault’s concept of governmentality, I show how obesity discourse provides a set of resources by which young men are able to construct themselves as autonomous, rational, neoliberal subjects, and how these subjectivities are differentially constituted depending on social and cultural positioning. I also reveal how differently raced and classed young men take up and embody normative ideals of the lean muscular male body through culturally appropriate masculine technologies of the self (i.e. sport and heterosexuality). The multiplicity of health and body discourses available to the young men gave rise to contested and ambivalent experiences and practices, such that dominant discourses were not always articulated in a straightforward and predictable manner, but were imbued with alternative and, in some cases, subversive meanings. To date, the social sciences have neglected to account for the relationship boys and men have with fatness discourses. By centering the analysis on the embodied experiences of diverse racialized and classed youth, this research demonstrates that weight and shape is more than a biomedical problem to be eradicated, but a discursively compelled embodiment that exists at the crossroads of the social, cultural, psychic, and biologic.

Loyalty conflicts. Resistance. Anger. This thesis will take you along on my journey as a South Asian woman and the mother and stepmother of a cross-cultural stepfamily. Through the form of an arts-informed auto-ethnography I will illustrate how I underwent personal and spiritual transformation while (step) mothering four children. It is a story that “both cuts and heals” (Luciani, 2000, p. 39). In this work I show how mothering and stepmothering can “deteriorate into martyrdom if a mother gives her children and spouse the love and care she doesn’t feel that she herself is worthy of receiving” (Northrup, 2005, p. 13). I explore how the pressure to be a “good mother” and “good stepmother” left me feeling inadequate, resentful, doubtful of my abilities and neglectful of my own needs. Hope. Solace. Spirituality. Love. This story is also about healing and renewal and my process of recapturing a sense of self by returning to spirituality. By sinking into my life as a mother and stepmother and viewing my life circumstance as a “vehicle for waking up” (Chodron, 1991, p. 71), I cultivated a conscious state in which anger and resentment was replaced by awe and wonder. I strengthened my agency by directing nurturing and caregiving to myself, pursuing my creativity, and sharing childrearing more equitably with my partner. Mothering and stepmothering became sites of empowerment as I found joy in my relationship with myself, my children, and the community around me. This research provides an example of how meaningful knowledge production can occur in alternative forms to mainstream academic discourse. Arts-informed, auto-ethnographic research offers insights on human relationships and interactions in the world by fostering an epistemological shift for the researcher as well as the reader. As Sameshina and Knowles note (2008) this methodology is “transformational in process and possibilities” (108).

Contemporary research on immigrant economic integration identifies growing economic disadvantages faced by immigrants and probes sources of the disadvantages by focusing on immigrants’ pre-migration and ascriptive characteristics. However, little empirical evaluation exists on how immigrants overcome their initial economic disadvantages over time. This dissertation departs from previous research by studying the roles of two post-migration factors – schooling (formal education and language training) and the employment of female spouses – in the exits from low wages and low family income (poverty) among recent immigrants. The analysis of the Longitudinal Survey of Immigrants to Canada (LSIC) – a three-wave survey of immigrants who arrived in Canada in 2000-2001 – produces three main findings. First, investing in host country formal education is beneficial for the economic advancement of new immigrants – especially highly educated ones. This finding confirms the role of skill upgrading programs for adult immigrants as an effective immigrant settlement policy, given that the majority of recent immigrants have postsecondary education but that their initial economic hardships are growing. Second, the benefits of English/French language lessons are real. This finding counters a common criticism that language lessons for adult new immigrants, which are often funded by the governments, are not helpful. Indeed, standard logistic regression analysis of the LSIC data shows that immigrants who enrolled in language lessons have no advantage in exiting poverty or low wages. However, the bivariate probit model demonstrates that this is because unmeasured characteristics of the language lesson participants confound the true benefit of language lessons. Third, this dissertation research highlights the role immigrant women play in lifting their families out of poverty when they work. This finding has an implication particularly for women of Arab and Middle Eastern origins as their notably lower labour force participation rates explain much of their high poverty rates.

This thesis draws from ten semi-structured interviews with multiracial men in Toronto, Canada. It is an exploratory study that examines how participants experience race, masculinities and identities. Multiracial identities challenge popular notions of racial categories and expose social processes of racialization and the shifting nature of social identities. I explore how gender impacts participants’ experiences of multiple, fluid or shifting racial identities, and the importance of context in determining how they identify themselves. Participants also discussed the impact of multiculturalism and their understandings of racism in Canada. There were differences in the experiences of Black multiracial men and non-Black multiracial men in terms of how gender and race impact their lives. These differences imply that the colour line in Canada is shifting and that categories like ‘whiteness’ are being redefined. Analyses of these topics are taken up from an anti-racist and critical mixed race studies perspective.

Drawing on a collection of interviews with Canadian feminists, this thesis explores the emergence of a ‘second wave’ of feminist organizing in Canada from 1965 to 1975. Using insights from poststructural feminism and critical race theory, I deconstruct the notion of ‘hegemonic feminism’ and examine how certain women came to inhabit a position of hegemony during the movement’s early years. I focus on key events in feminist organizing during the 1960s-1970s: The Royal Commission on the Status of Women and the founding of the National Action Committee on the Status of Women. Drawing on oral history interviews and a close reading of the report on the RCSW, I suggest that more nuanced approaches are needed to move beyond the binary thinking that inflects accounts of Canadian feminist history. I conclude with a series of feminist narratives which aim to complicate linear histories and offer an alternative reading of this movement.

The patriarchal systems, stories, and powers that govern our world have made women extremely vulnerable to the threat of physical, emotional, spiritual, and intellectual violence. Despite efforts of millions of people working to end this attack, personal violation is a daily reality for many women and one that I believe will not change until efforts to end violence against women begin to address the very roots of dominant culture. This research will explore the personal experiences of five women’s rights activists in Swaziland who are engaged in a transformative practice to end violence against women. Through in depth open-ended interviews, I look at the ways each activist’s life journey reflects her changing understanding of formative values. Following this, I consider ways in which this personal development has led each woman to a deeply transformative, rather than simply a reactive, response to violence against women.

Drawing on a collection of interviews with Canadian feminists, this thesis explores the emergence of a ‘second wave’ of feminist organizing in Canada from 1965 to 1975. Using insights from poststructural feminism and critical race theory, I deconstruct the notion of ‘hegemonic feminism’ and examine how certain women came to inhabit a position of hegemony during the movement’s early years. I focus on key events in feminist organizing during the 1960s-1970s: The Royal Commission on the Status of Women and the founding of the National Action Committee on the Status of Women. Drawing on oral history interviews and a close reading of the report on the RCSW, I suggest that more nuanced approaches are needed to move beyond the binary thinking that inflects accounts of Canadian feminist history. I conclude with a series of feminist narratives which aim to complicate linear histories and offer an alternative reading of this movement.

The patriarchal systems, stories, and powers that govern our world have made women extremely vulnerable to the threat of physical, emotional, spiritual, and intellectual violence. Despite efforts of millions of people working to end this attack, personal violation is a daily reality for many women and one that I believe will not change until efforts to end violence against women begin to address the very roots of dominant culture. This research will explore the personal experiences of five women’s rights activists in Swaziland who are engaged in a transformative practice to end violence against women. Through in depth open-ended interviews, I look at the ways each activist’s life journey reflects her changing understanding of formative values. Following this, I consider ways in which this personal development has led each woman to a deeply transformative, rather than simply a reactive, response to violence against women.

This research examines representations of wilderness, Canadian nationalism and the production of responsible and respectable subjects in commonplace outdoor recreation texts from Mountain Equipment Co-op, the Bruce Trail Conservancy and the Bruce Peninsula National Park. Drawing theoretical insights from Foucault’s genealogy and technologies of the self, post-structural feminism and anti-racist scholarship on whiteness, I pose three broad questions: How is nature understood? How is Canada imagined? How are certain subjects produced through outdoor recreation? In this research, I outline five ways in which wilderness is represented. First, I consider how wilderness is produced as a place that is above all else empty (of human inhabitants and human presence). I then examine four ways in which the empty wilderness is represented: first, as dangerous and inhospitable, second, as threatened, third, as sublime and fourth, as the Canadian nation. I link the meanings invested into wilderness with a set of practices or desired forms of conduct in order to articulate how a specific subject is produced. These subjects draw on the meanings attributed to wilderness. The dangerous wilderness can only be navigated by a Calculating Adventurer. The threatened wilderness desperately needs the assistance of the Conscientious Consumer. The sublime wilderness provides respite for the Transformed Traveler. The Canadian or national wilderness is best suited to and belongs to the Wilderness Citizen. The four subjects I examine in this thesis each draw from particular wilderness representations and specific practices in order to be produced as desirable in the context of outdoor recreation. By examining the relationship between wilderness discourse, subjects and practices in everyday texts, I illustrate how masculine and white respectability operate in outdoor recreation. Pointing to subtle shifts in the meanings and values attributed to masculinity, Canadianness and whiteness, I articulate how outdoor recreation texts produce subject positions which are richly embedded in race and gender privilege and assertions about national belonging. In addition to examining whiteness, nationalism and masculinity, this research examines how individualized practices, such as consumer activism, become understood as the conduct of responsible neoliberal citizens concerned with national and environmental interests.

The dissertation develops the concept of repurposing as a means for thinking with activists and the issues they confront. It moves alongside pirate television collective insu^tv as they draw on a variety of histories, traditions and technological resources for their practices. Repurposing functions on multiple levels and at multiple scales, from the recycling of materials and spaces to the harnessing and relaying of encounters and events within an ever-expanding field of social relations. When seen as a way of connecting activist groups and communities, the repurposing of media contributes to strengthening an often fragmented and conflicted activist field. Indeed, insu^tv’s use of information and technology brings to the fore the value of media activism for the creation of social assemblages in which the “media” literally mediates between individuals and among individuals and their environment, instituting and developing an ontogenetic relation (Simondon, 1989). Yet, rather than simply making sense of insu^tv’s practices, the concept of repurposing also provokes a discussion regarding the ethics of connection. For insu^tv, this connective ethics can be understood as a set of rules and principles that facilitate the evaluation of actions, communication, and thought according to an immanent mode of collective existence (Deleuze, 1988; Simondon, 1989). For the author, herself a member of insu^tv and an academic researcher, this immanent position helps challenge traditional models of knowing and envisioning social change and instead proposes alternatives that attend to the singularity and relation among new political movements, and to the political potential of research methods that focus on process and fold activism into academia. The methodology is inspired by the militant research methods of the Italian Autonomia movement (conricerca or inchiesta), as developed and performed by activists themselves. While attending to the complexity of social struggles, the concept of repurposing enables an approach to research and experimentation as modes of sociability, where these modes are themselves repurposed through an ethics of connection. This line informs the relation between ethics and subjectivation, as well as between ethics and micropolitics, facilitating the emergence of new modes of political action through the repurposing of the social field itself.