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Every woman - indeed every member of an oppressed group - will find this topic resonant. Dolezal argues that, while 'acute' body shame is necessary to socialization (what Norbert Elias called 'the civilising process'), 'chronic' body shame is undermining; its destructive potential is exemplified in the case of cosmetic surgery. Dolezal skilfully weaves together social theory (Elias, Foucault, Goffman) with phenomenology (Sartre, Merleau-Ponty) to outline a theory of the socially shaped body that will be required reading for feminists and social theorists alike

This paper will examine the experience of and drive for bodily invisibility in women through the theoretical approaches of phenomenology and social constructionism. An examination of the social disruptions of bodily invisibility and the compulsive avoidance of such instances, particularly with respect to the fastidious maintenance of body comportment and appearance within the narrow parameters afforded by social norms, will lead to an exploration of the conflation of biomedicine with the beauty industry.

2 A Critical Phenomenology of Solidarity and Resistance in the 2013 California Prison Hunger StrikesExtreme Isolation and Gang Validation at Pelican Bay State Prison; Critical Phenomenology as a Practice of Liberation; Resistance and Solidarity in the Pelican Bay Shu; Notes; References; 3 Sedimented Attitudes and Existential Responsibilities; Questioning White Ignorance; Beauvoir and Merleau-ponty on Privilege, Passivity, and Responsibility; Notes; References; 4 Racializing Perception and the Phenomenology of Invisibility; The Dialectics of Invisibility and the Lived Experience of Race

AbstractThis article provides an introduction to the special issue "Emotions of the Pandemic: Phenomenological Perspectives". We begin by outlining how phenomenological research can illuminate various forms of emotional experience associated with the exceptional circumstances of the COVID-19 pandemic. In addition, we propose that a consideration of pandemic experience, in all its complexity and diversity, has the potential to yield wider-ranging phenomenological insights. We go on to discuss the thirteen contributions that follow, identifying common themes and points of complementarity.

AbstractIn this paper, we analyse the particular phenomena of COVID-19 pandemic shaming. We examine Sartre's account of the undifferentiated other in the experience of 'the look', and his insistence on shame as a foundational relational affect, in order to give a robust theoretical frame to understand how pandemic shaming circulated both online and offline, in targeted and diffuse manners. We focus on two features of pandemic shaming. First, we draw attention to the structural necessity of an audience in acts of pandemic shaming, where the shamer acts on behalf of a community of others, the audience, to perform and enforce a set of standards, values or norms. We turn to the we-experience and collective emotions literature and discuss how the shamer believes themselves to be 'speaking' on behalf of a community who share their outrage along with their values. Second, we discuss how the presumption of a collective emotion was frequently mistaken in acts of pandemic shaming, where shaming frequently led to shame backlashes, where the audience revealed themselves not to share the emotion and values of the shamer, consequently shaming the shamer. We argue that Jean-Paul Sartre's voyeur example is usefully illustrative of the tripartite structure of (1) shamed, (2) shamer and (3) shamer of the shamer that occurs in iterative processes of pandemic shaming, which are accompanied by shaming backlashes. We conclude by reflecting on the socio-historical context for Sartre's accounts of shame and 'the look', namely the German occupation of Paris and Sartre's experience of the French Resistance movement, and how these yield a particular socio-historical framing that makes evident how the extraordinary pseudo-wartime conditions of COVID-19 rendered atmospheres of distrust and suspicion prevalent.

This introduction to the Special Section "Self-Tracking, Embodied Differences, and the Politics and Ethics of Health" situates self-tracking technologies and practices within the contexts of neoliberalism, gendered and racialized health inequalities, and questions of social justice. It argues that intersectional STS analyses are needed to address the complex ways in which self-tracking technologies draw on, and may reinforce, colonial and racialized hierarchies, gendered histories of surveillance, and normative assumptions of ability and embodiment. The introduction outlines the four key areas of concern that the Special Section articles address: tracking mental health, tracking moving bodies, tracking reproductive health, and art interventions. ; publishedVersion ; Non peer reviewed

Despite shame being recognised as a powerful force in the clinical encounter, it is underacknowledged, under-researched and undertheorised in the contexts of health and medicine. In this paper we make two claims. The first is that emotional or affective states, in particular shame, can have a significant impact on health, illness and health-related behaviours. We outline four possible processes through which this might occur: (1) acute shame avoidance behaviour; (2) chronic shame health-related behaviours; (3) stigma and social status threat and (4) biological mechanisms. Second, we postulate that shame's influence is so insidious, pervasive and pernicious, and so critical to clinical and political discourse around health, that it is imperative that its vital role in health, health-related behaviours and illness be recognised and assimilated into medical, social and political consciousness and practice. In essence, we argue that its impact is sufficiently powerful for it to be considered an affective determinant of health, and provide three justifications for this. We conclude with a proposal for a research agenda that aims to extend the state of knowledge of health-related shame.

"This open access book examines the various ways that shame and stigma became an integral part of the United Kingdom's public health response to COVID-19 during 2020, this book argues that there is an urgent need for public health interventions that are "shame sensitive," addressing the experience of shame as a crucial, if often overlooked, consequence of such interventions. As the Covid-19 pandemic unfolded in 2020, interventions by the UK government maximised rather than minimized experiences of shame and stigma. From healthcare workers insulted in the streets to the online shaming of "Covidiots" and the "lepers of Leiceister", for example, public animus about the pandemic found scapegoats for its frustrations. But, rather than intervene with robust strategies to sensitize people about the effects of this behaviour, the government's healthcare policies and rhetoric seemed to exacerbate experiences of shame and stigma, relying on a language that intensified oppositional, antagonistic thinking, while dissimulating about its own responsibilities. Through a series of case studies around topics such as 'fat shaming', the term 'covidiots', and racial profiling, this provocative book identifies a systemic failure to manage stigma and shame-producing circumstances in four key 'scenes': healthcare contexts, social situations, domestic life and political decision-making. The open access edition of this book is available under a CC BY 4.0 licence on www.bloomsburycollections.com. Open access was funded by The Wellcome Trust"--