This dissertation examines how gender and temporality are co-constitutive of one another and what temporalities underlie the actuality of gendered life. I weave together the insights of feminist phenomenology and feminist poststructuralism in order to argue that temporality produces and constrains the actuality of lived gender as racialized, heterosexist, and cissexist. More specifically, I argue that this is done through sexual violence. Ultimately, I suggest that the temporality of sexual violence is encrusted into the dominant configurations of gender and into the bodily life of gendered subjects solidifying what gendered subjectivity can become. / 10000-01-01

Postpartum weight retention is commonly considered an important precursor to long-term weight gain, with existing research suggesting that failure to lose weight in postpartum has significant future health implications. While postpartum has been identified as a possible ‘window of opportunity’ for women to make health behaviour change and manage their weight, it remains unclear how mothers, and in particular ‘large’ (BMI ≥ 40 kg/m2) mothers, experience health and engage with health-related behaviours at this particular point in the life course. Existing research has done little to enhance our understandings of the lived, embodied and practical realities of caring for an infant and, crucially, how this impacts health and weight management during the postpartum period. In addition, qualitative research focusing on postpartum has largely ignored the temporal dimensions of this period and, instead, has tended to focus attentions on a single ‘snapshot’ in time. To address these gaps in the literature, this study employed longitudinal qualitative methodology to explore 15 ‘large’ (BMI ≥ 40 kg/m2) women’s lived experience of health and weight management over the first six months following childbirth. Participants were recruited from a specialist antenatal metabolic clinic based in Edinburgh, Scotland. When possible, three in-depth semi-structured interviews were carried out with each participant: the first at six weeks postpartum, the second at three months and, the third at six months postpartum. Both six weeks and six months have consistently been identified in the literature as important markers for postpartum women. Hence, it was hoped that by interviewing at these and an intervening time point (i.e. three months) it would be possible to capture and understand processes of change with regards to weight management in the postpartum period. The analysis revealed that accounts of health and weight were far from straightforward and seemed to be heavily influenced by the wider social context, which routinely pathologises, demonises and stigmatises ‘fatness’. Challenging contemporary discourses of the ‘obesity epidemic’ which frame the large body as a direct consequence of individual lifestyle, participants principally drew upon lay notions of inheritance and implicated a genetic predisposition to resist individual responsibility for weight and body size. The analysis suggests that concerns for health were largely predicated on subjective experiences and, in the absence of tangible and embodied experiences of ill-health, participants expressed little if any impetus to engage in weight management for the purpose of improving their health. In short, the idea that their weight was an indicator of poor health, or future health risk, was not a view shared by participants. Instead, they expressed more complex understandings of their weight, and their responsibilities to engage in health changing behaviour. Despite articulating often strong desires to engage in weight management ‘for the baby’, the longitudinal focus revealed a disjuncture between these intentions and the reality of those engagements. Influential in this discordance was the transition from an intensely medicalised and closely monitored pregnancy, to a period of minimal or no follow up in postpartum. The lack of ‘surveillance’ appeared to have a notable impact on participants’ engagements with health-related behaviours once at home and going about the day-to-day tasks of caring for their infant. Dominant discourses around ‘good’ mothering also made it difficult for participants to prioritise their own needs (such as weight management) ahead of those of their children and other family members. When participants reflected on their experiences of mothering they frequently drew upon understandings of themselves as relational beings and, at times, positioned themselves as phenomenologically inseparable from their baby. This relationality was often experienced as a diminishing of individual autonomy, as the body of the mother and the baby became inter-embodied and bounded. Consequently, my analysis serves to problematise the individualised expectation surrounding a mother’s ability to act autonomously and engage in health-related behaviours in postpartum. These findings also call for a stronger appreciation to be developed of the complexities surrounding engagements with health-related behaviours at this particular point in the life course. In particular this research demonstrates the importance and utility of adopting a more embodied approach, which in turn has some notable implications for public health policy and practice.

Consensus scholarship notes that the ethics described in the Confucian textual corpus focuses its attention primarily on concrete relationships, specific roles, and reciprocal duties. This has occasioned concern about whether Confucian ethics can offer adequate moral guidelines for interactions between people who have enjoyed no prior contact. In response, this dissertation suggests that early Confucianism does guide interactions with strangers, but that this guidance is to be found less in its ethical concepts or moral precepts than in its embodied ritual practices. To substantiate this claim, I carefully apply theories drawn from the fields of cognitive science, cognitive philosophy, American pragmatism, and ritual theory to several early Confucian texts: the Analects, Mencius, Xunzi, and the ritual manuals of the Liji and the Yili. From pragmatism and cognitive philosophy, I assemble lenses of conceptual and pre-conceptual meaning and use them to examine the effects of ritual practice on the creation of group boundaries and the generation of solidarity. In so doing, I reveal that the solidarity generated by embodied practice and physical co-presence shapes the boundaries and structure of early Confucian groups as much as concepts or shared values. I further outline the neural and psychological processes by which the physicality of Confucian ritual practice creates pre-conceptual solidarity, then highlight the ways that solidarity is framed and given a meaningful direction by the varied Confucian exemplars. Ultimately, I demonstrate that mutual engagement in ritual practice allows strangers to bond quickly, without the benefit of prior relationship or shared proposition. This, I argue, is the heart of the Confucian treatment of strangers. Ritual practice simultaneously creates a relationship between new contacts and energizes that relationship with strong, pre-conceptually-generated solidarity. This dissertation also analyzes a number of related topics, including the relationship between ritual practice and group boundaries and the influence of the body upon concepts and categorization. In its broadest goals, this study offers insight into the rich character of early Confucian physicality, suggests novel guidelines for the analysis of contemporary Confucianism, and reflects possible ways in which solidarity might be formed between members of groups with different value orientations.

The concept of empathy has long been studied by literary scholars. Empathy can refer to several different affective, political, and aesthetic phenomena, however, and its often assumed connection to reading is far from proven. This dissertation explores three specific aspects of empathy as they appear in postwar North American fiction, with special emphasis on what they suggest about empathy’s relationship to gendered embodiment. Reading Ruptures examines readerly empathy (an aesthetic encounter with literature) in representations of dubious sexual consent; affective empathy (a political sentiment) in representations of pregnancy; and communicative empathy (a linguistic trope of science fiction) in representations of language viruses. While these distinct types of empathy can be conceptualized and experienced separately, they illuminate each other’s political opportunities and challenges when placed in conversation. Ultimately, this dissertation argues that although science fiction’s contributions to this conversation have historically been undervalued, SF offers fresh insights into empathy’s continuing and evolving relevance for posthuman embodiment and postmodern literature.

Much of the scholarly work on professional wrestling is based on the assumption that beyond a simple mimicking of sporting combat, the wrestling show is a spectacle that constructs and interrelates socially situated, morally significant categories. In this thesis, I focus on wrestlers themselves, and treat wrestling as a traditional practice that guides how wrestlers relate to their bodies and how they interact with their audience. This project was carried out using ethnographic methods of observation and interviewing. While participant-observation of three independent wrestling promotions provided context, twelve semi-structured interviews carried out with wrestlers at the Florida Wrestleplex in St. Petersburg yielded a model of what wrestlers experience inside the ring. The model emphasizes shifts of consciousness, performer-crowd intersubjectivity, and anomalous experiences of resistance to pain. Respondents describe an in-ring shift in consciousness, alternately referring to it as an altered state, high, or trance. After interpreting these results with reference to anthropological discussions of ritual, embodiment and practice, I argue that hardcore wrestling and the phenomenon of backyard wrestling are best understood as bodily practices that elicit altered states of consciousness for participants. By understanding what it feels like to wrestle, and what the experience of wrestling means to wrestlers, we can re-interrogate the coded messages of wrestling with regard to the practice by which they are produced. This project is intended to contribute to greater anthropological understanding of altered states of consciousness such as channeling or possession trance, as well as broader issues such as how cultural life is variably mediated by the body and by transcendent social narratives. It is my hope that by describing how they relate to their craft, this paper will humanize wrestlers, and place firmly in context some of the aspects of the genre that lead critics to suggest that wrestling contributes to social problems of violence, misogyny, homophobia, or jingoism.

This thesis is a theoretical and empirical exploration of Māori women's knowledges and understandings of Papatūānuku in contemporary Aotearoa. The primary focus of this research is on the complexities, connections, and contradictions of Māori women's embodied relationships with the spaces of Papatūānuku - spaces that are simultaneously material, discursive, symbolic, and spiritual. In doing so, I displace the boundaries between coloniser/colonised, self/other, rational/irrational and scientific/spiritual. I demonstrate that Māori women's colonised realities produce multiple, complex and hybrid understandings of Papatūānuku. This thesis has three main strands. The first is theoretical. I offer mana wahine (Māori feminist discourses) as another perspective for geography that engages with the complex intersections of colonisation, race and gender. A mana wahine geography framework is a useful lens through which to explore the complexities of Māori women's relationships to space and place. This framework contributes to, and draws together, feminist geographies and Māori and indigenous academic scholarship. Autobiographical material is woven with joint and individual semi-structured in-depth interviews conducted with nine Māori women in the Waikato region. The second strand, woven into this thesis, is a critical examination of the colonisation of Māori women's spiritual and embodied relationships to Papatūānuku. The invisibility of Māori women's knowledges in dominant conceptualisations of mythology, tikanga and wairua discourses is not a harmless omission rather it contains a political imperative that maintains the hegemony of colonialism and patriarchy. I argue that to understand further Māori women's relationships to space and place an examination of wairua discourses is necessary. The third strand reconfigures embodied and spatial conceptualisations of Papatūānuku. Māori women's maternal bodies are intimately tied to Papatūānuku in a way that challenges the oppositional distinctions between mind/body and biology/social inscription. Māori women's maternal bodies (and the representation of them in te reo Māori) are constructed by, and in turn, construct Papatūānuku. Furthermore, women's spatial relationship to tūrangawaewae, home space and wider environmental concerns demonstrates the co-constitution of subjectivities, bodies and space/place. My hope is that this thesis will add to geographical literature by addressing previously ignored knowledges and that it will contribute to indigenous scholarship by providing a spatial perspective.

This thesis is a study of Italian women’s sensual embodiment in leisure and tourism experiences (involving beautifying in the city and tanning at the beach) in, and around, the city of Rome. The central link in this thesis connects the field of tourism studies with social cultural theories of the ‘body’, placing this research within the most recent theoretical debates on the body. It is argued that in everyday life people take their bodies for granted, yet the body is absolutely crucial to the way we engage with the world and the people around us. Through analysing Italian women’s embodiment, this thesis seeks to gain in-depth understanding of Italian society and more particularly women’s position in society, thereby positioning the field of tourism studies as a means for analysing people’s quotidian cultural habits. Embracing the critical paradigm, this thesis takes a reflexive and embodied approach to research, challenging the all-pervasive hegemonic dominance of positivist, masculinist Western academic approaches. Through post feminist lenses, auto ethnography, in-depth interviewing and document analysis were used to carry out the field work, with the central aim of capturing and contextualising Italian women’s voices and embodiment. This research shows Italian society to be strongly patriarchal, reflecting gender inequity and inequality. Women are dominated in discourse (politics, senior management and television shows being predominantly male), pressured into family roles, and objectified in society through the media and the male gaze. Paradoxically, women are empowered through choosing to reproduce patriarchal values of beauty and objectification (the power of the agency), and to embody these in a sensual and sensuous way, thereby reversing power relations in their favour. Aiming to understand Italian society through exploring women’s sensual embodiment, this thesis contributes to a broader understanding of the gendered construction of social identity, and of patriarchy and power relations, from a woman’s perspective. It contributes to gender and body studies in the tourism field through bringing these separate fields together, through exploring the power of agency in embodiment, and through the critical research approach to the body.

This thesis will examine the works of artists-turned-architects, Arakawa and Gins in light of current research in the arts and sciences on affect and self-organisation. The aim of their project is to arrive at a 'daily research' in which a person may: 1. observe and learn about the operations of his or her own perception and action; 2. interact (dismantle and re-assemble) the identity boundaries reinforced by the habitual implementation of concept and category. This thesis takes account of multi-disciplinary and interdisciplinary approaches to embodiment and engages Arakawa and Gins from a practising artist's point of view. Given this practical orientation of the study, the aim is to makes a series of critical reflections on the work of Arakawa and Gins and demonstrate how such an approach brings theory and practice together. Exploration of the central aspects of their processes will prepare a person (researcher or practitioner) to begin a practice that is designed to combine studies of embodiment with the co-evolving relationship of organisms and their surroundings, to form the basis of a practice of embodied cognition. The thesis sets out this investigation into three chapters. In Chapter 1, I propose that the context for Arakawa and Gins' work be understood as the result of multidisciplinary interarticulations and multi-modal approaches to embodied activity. The position they occupy in relation to disciplinary endeavours such as art, architecture, psychology, bio-topology and theoretical physics is a process of constant problematisation, convergence and repositioning. A survey of key writings on Arakawa and Gins demonstrates the complexity of their work and the difficulties authors encounter situating them within a context that adequately addresses the scope of their project. In Chapter 2, I map a series of activities that accrue to form embodied configurations made perceptible by Arakawa and Gins' procedural architecture. These tactics apply to the observational-heuristic stance they take towards the perceptions and actions that constitute a person's identity boundaries as well as the transformational approach they take towards perceptions and actions that construct the material surrounds. I propose that the movements initiated by their architectural procedures become the practice of embodied cognition. That is, the ability to increase awareness and construct the shape of awareness is, at the same time, the ability to observe and learn about the anatomical, physiological basis of cognition. Through Æffective readings and embodied engagements I explore how Arakawa and Gins propose that the distribution of awareness may reconfigure the relationships among the organism-person-surround. The practice that repositions a person in relation to him- or herself, to others, to constructions of knowledge and modes of acquiring knowledge, questions the autonomy of any construct, especially constructs that are historically entrenched such as the organism, art, science or agency in general. In Chapter 3, I argue that by investigating the connection between and across the organism, person and surround, a person must reconsider activities, such as judgment and Reason, as ongoing embodied processes. The implication of such a shift impacts upon everyday practices as well as vocational and professional practices aligned with research and development. Throughout this thesis I argue that tactics of Arakawa and Gins' procedural architecture and the ethics of their reversible destiny project are the most productive way to approach the practical and theoretical inquiry into the contributions that humans can make towards co-constructing the world. The complex and intricate processes that emerge from their work will enhance the quality of life by allowing persons to apply the benefits of research in art and science to everyday actions. By devising procedures for re-entering perception and action, the transition from self-awareness to a practice of embodied cognition acquires a renewed urgency for daily life. Further, I have suggested that Arakawa and Gins' works demonstrates how deliberate recursive action may become a practice of embodied cognition. This occurs in three ways. Firstly, any form of deliberate assessment and coordination of top-down conceptual-analytical processing and bottom-up perceptual processing will open the activities of reasoning, selecting, deciding, and judging to new embodied modes of knowledge acquisition and therefore to unprecedented configurations of value. Secondly, the reconfiguration of what counts as knowledge, from an ontological perspective, impacts upon research processes and the way in which research cultures are situated in relation to communities. Lastly, the practice of embodied cognition sets a new agenda for convergent 'daily research' especially the interaction between art and the 'outside of art' and between third-person science and the science of our own fiction. These practical actions will counteract our commitment to closure on many fronts, both personal and historical, from the education of the senses to the construction of social justice.

To be a fat woman is to experience a prolonged, personal battle with the body. The battle is enacted in a social context which is the site of remarkable consensus about the personal culpability of fat people for their bodily largeness; for women in particular the sanctions are especially powerful. In this research nine large women have engaged in a prolonged dialogue about the experience of being 'obese'. In the course of a feminist research endeavour, with a researcher who is similarly positioned, they have both contributed to and gained from a project which illuminates the experience of largeness alongside a critical examination of the discourses which shape body size.This dissertation critiques a dominant medical discourse which ignores conflicting research and supports a narrow view of health by simplistically linking increased body weight with poor health outcomes. Such is the hegemonic power of medicine that an examination of both nursing and popular literature in the area of study, reveals wide-spread acceptance of the notion that to be thin is to be healthy and virtuous, and to be fat is to be unhealthy and morally deficient. For nursing, the unquestioning obedience to medical teaching, raises serious questions about nursing's autonomy and separateness from medicine. Nurses have perpetuated an unhelpful and reductionist approach to their care of large women, in direct contradiction to nursing's supposed allegiance to a holistic approach to health care. Current strictures on women's body size and continued support for reduction dieting leave large women with the choice between two binary opposites; to diet or not to diet. Either choice has consequences which are traumatic and not health promoting. The experience of largeness emerges as a socially constructed disability in which many women are denied the opportunity to be fully healthy.

<p>This essay focuses on Maggie in <em>The Mill on the Floss</em>, by George Eliot. An examination of her life is presented which is anchored in feminist critical theory and focuses on the ordeal Maggie has to endure in a patriarchal society. Furthermore, the life of the Roma is examined through postcolonial theory and compared to Maggie’s. Many of the stereotypes that emerged about the Roma are also present in Maggie’s life. It is argued that Maggie embodies the stereotypes of the Roma through her encounters with different characters in the novel. </p>