The Ironman triathlon began in 1978, according to popular accounts the result of an argument among a group of athletes about who was the fittest. Thirty years later, participation in the Ironman has grown exponentially despite the physical and mental demands of the sport. In my dissertation I examine the ways different types of pain and pleasure function in the production of bodies and selves within this sporting practice and how these understandings of pain and pleasure intersect with neoliberal discourses. My study adds to an important body of literature in the sociology of sport that has explored pain and injury. This literature has revealed the normalization of pain and injury in sport, at the expense of athletes’ short and long-term health. Exploring pain and pleasure in a recreational sport and fitness practice and in light of neoliberal governmentality offers new insights. I conducted semi-structured interviews with 19 recreational Ironman triathletes and incorporated my own Ironman experiences into the project. Mediated representations of the sport helped to contextualize the interview and autobiographical materials. I subjected the information that I gathered to a critical discourse analysis informed by the theoretical perspectives of Michel Foucault. My findings reveal that there are multiple ways that people construct their experiences of pain and pleasure in the Ironman context. Athletes strive to negotiate “positive” and “negative” kinds of pain in an effort to produce skilled, disciplined bodies, capable of finishing the event and claiming an “Ironman identity.” Pleasure in this sport seems mostly connected to ideas of challenge, achievement, rewards, and recognition. The constructions of pain and pleasure largely reify dominant sport and exercise discourses which promote discipline, toughness, and achievement. Considering the Ironman in light of neoliberalism, it was evident that values of health, self-esteem, the use of pain, and the primary use of non-work/leisure time for training and racing were intricately connected to ideas about individual responsibility. I argue that as the “Ironman identity” becomes more normalized, our understandings of bodies and health shift in problematic way. This reinforces neoliberal ideologies of self-responsibility and makes diminished State responsibility for citizens more insidious than it is already. / Thesis (Ph.D, Kinesiology & Health Studies) -- Queen's University, 2010-12-22 11:37:39.876

As an immigrant in Sweden, I connect this study to my embodied experiences in the labor market and reflect throughout this research as I discuss the experiences of other immigrants who struggle with labor market integration. This qualitative study focuses on the phenomenon of the integration of immigrants in the Swedish labor market from an intersectional perspective and from my position as an immigrant which enriches the discussions. I analyzed how immigrants are integrated into the Swedish labor market and how gender intersects with other human factors to influence labor market integration. The study was based on a reflexive ethnography methodology in which interviews and documentation studies were used in collecting the empirical data. A semi-structured interview guide was used during the interviews and the documentation study was focused on scrutinizing integration policy documents in Sweden. The findings provide a detailed account on the genesis of immigration policies and how they have evolved into integration policies in Sweden. It traces this from the 1950s when integration policies were intertwined with immigration policies. Also it provides an account of how the integration policies are implemented in Sweden focusing on the activities of two main organizations namely Arbetsförmedlingen and the Linköping’s municipality. Furthermore the findings highlights that, men and women experience labor market integration differently therefore there is the need for this subject to be studied from a heterogeneous perspective instead of a homogenous perspective. It also highlights that women’s gender intersects with other human endowments factors such as education, gender roles, marital status, language and skills that complicate their labor market integration. In addition the findings highlight the transnational lives of some of the participants who hold on to traditional ideologies from their countries of origin. Furthermore, immigrants conceptualized labor market integration according to their own understanding. The results shows that the conceptualization of some of the immigrants was similar to what is common in the literatures but there was one new conceptualization of the term labor market integration that can be added to the already existing conceptualizations.

No / There have been no studies in organization research of conferences as part of the world of work. This paper describes a reflexive ethnographic study of one management conference. It finds that upon arrival at the places and spaces of the conference processes of self-making as conference attendee are set in train. Self-making subsequently takes place within processes of domination and subordination, achieved through fear, infantilization, disparagement and seduction. Reading this through the lens of Freudian-informed interpretations of the Hegelian master/slave dialectic, the paper argues that conferences are one of the means of control over academic, managerial and professional employees. Control is achieved through dialectical interactions between conference and employee.

The aim of the study on which this thesis is based was to gain an understanding of the life situation of street children in Kenya and to investigate how caring institutions care for these children.  A reflexive ethnographic approach was used to facilitate entry into the children’s sub-culture and the work contexts of the caregivers to better understand how the children live on the streets and how the caregivers work with the children. A fundamental aim of the research was to develop interventions to care; one of the reasons why we also used the interpretive description approach. Method and data source triangulation was used. Field notes, tape, video, and photography were used to record the data.  Participant observation, group discussions, individual interviews, home visits, key informant interviews, participatory workshops and clinical findings were used for data collection in Studies I and II.  In addition to observation, interviews were conducted with caregivers for study III, while written narratives from learners attending adult education developed and implemented during the research period provided data for study IV.  Study I indicated that food, shelter and education were the main concerns for the children and that they had strong social bonds and used support networks as a survival strategy.  Study II provided a deeper understanding of the street culture, revealing how the boys are organised, patterns of substance use, home spaces in the streets and networks of support. The boys indicated that they wanted to leave the streets but opposed being moved to existing institutions of care. A group home was therefore developed in collaboration with members of the category “begging boys”.  Study III indicated how the caregivers’ interactions with the children were crucial in children’s decisions to leave the streets, to be initiated into residential care, undergo rehabilitation and to be reintegrated into society.  Caregivers who attempted to use participatory approaches and took time to establish rapport were more successful with the children.  Study IV suggested that the composition of learners, course content grounded on research, caregivers’ reflections and discursive role of researchers and facilitators, all contributed to adult learning that transformed the learners’ perspectives and practice.

The research project 'This is my Face: Audio-visual practice as collaborative sense-making among men living with HIV in Chile' is an interdisciplinary project that explores 'collaborative mise en-scène' as a method to further understand the sense-making processes around the biographical disruption caused by HIV. It combines Anthropology and Arts methods as part of the PhD in Anthropology, Media and Performance, a practice-based program that fosters interdisciplinary approaches to the production of original knowledge, based on self-reflexive and critical research practices (The University of Manchester, 2018). Relying on the specific competences of photography and film and the co-creation of an ethnographic context based in hermeneutic reflexivity, the collaborators on the project created and explored representations of critical life events, in order to make sense of the disruption HIV brought to their lives. The collaborators were highly stigmatised individuals living with HIV, which hindered their possibilities for sharing narratives and for reflection, and as such, made it more difficult for them to come to terms with a diagnosis they described as a 'fracture' in their lives. This project analyses the creative process of 'collaborative mise-en-scène' as a way to provide further opportunities for reflexivity and sense making, a method that departs from their everyday face-to-face encounters as means of understanding what they are going through. Representations of life events emerged from our practice, as well as evocations, which provided a means by which to understand their experiences with HIV, and opened up ways to resignify their past experiences and projections of the future. Photography and film offered their specific expressive competences to the project, but also gave the possibility of making visible the collaborators' experiences in order to promote a dialogue with others, moving beyond our creative encounters. Therefore, their evocations became 'statements' of what it means to live with HIV in Chile, and at the same time, by taking part in its creation, it provided access to the particularities of the sense-making process in which those images were embedded. This collaborative creative process opened up ways to highlight the relevance for sense-making in face-to-face encounters, demonstrating that hermeneutic reflexivity as a practice-based form of mutual questioning can promote a critical engagement with life trajectories and with others beyond our practice.