I have been thinking for a long time about two elements of the body: both the physical, material body and discourse about bodies. This line of thinking brings me to the following questions: What do bodies tell us about ourselves, others, and policy issues? Do bodies themselves have something to say, or make an argument about particular issues? When we talk about bodies, how does that influence particular policies?
On both levels, material bodies and discourse about bodies, these bodies do make an impact. When people talk about bodies, what they say can make or support an argument. Also, physical/material bodies are powerful arguments, just as silence makes a statement as well (even though nothing is said, what is not said matters).
For example, in discourse about bodies, how people talk about other’s bodies supports and/or justifies a claim. In the case of rape trials, sometimes people attempt to make a defense that the woman was asking for it based on her clothing/appearance [usually in these situations it involves women, but can also be extended to men]. Although this line of reasoning has multiple problems, certainly the most being its unethical position, they are saying that the body itself made a particular argument or claim.
Another example involves George W. Bush’s discussions of Iraqi women and children’s bodies as a justification for war. Some of his graphic descriptions include examples of instances of “electric shock, burning with hot irons, dripping acid on the skin, mutilation with electric drills, cutting out tongues, and rape” as occurring to Iraqi people, and their bodies.” Such descriptions of Iraqi bodies made the argument that the United States should go to war to prevent these occurrences.
Thus, when we talk about bodies, those descriptions make an argument that we should do, or not do, something; they justify a particular course of action.
The material/physical body also can justify a particular course of action. Julia Butterfly Hill lived in a 1,000 year old redwood tree to prevent it from being cut down to make lumber. Her physical body served as a form of social protest, to demonstrate the connectedness between humans and our environment and, of course, to argue for saving the tree by putting herself in harm’s way.
The material/physical body also can justify a particular course of action. Julia Butterfly Hill lived in a 1,000 year old redwood tree to prevent it from being cut down to make lumber. Her physical body served as a form of social protest, to demonstrate the connectedness between humans and our environment and, of course, to argue for saving the tree by putting herself in harm’s way.
Ultimately, bodies matter. How we talk about bodies and the physical body itself both exist as important fields of study, and I look forward to continuing to reflect on these issues.
I think you do a good job laying out a summary of how bodies can argue here Ruth. The only place I think you may be overstating your case is in the instance of rape based on clothing choice. Is the body the one sending the message or is the clothing?
ReplyDeleteOn a wider note, Do you think that bodies, as opposed to discourse about bodies, can argue in a universal way, separated out from cultural interpretation (are bodies in pain/pleasure universally meaningful) or do you think they are always understood through a cultural context like more traditional symbols and arguments? I'm really excited to hear your thoughts because I've been struggling with this question myself.
Ruth, I found an artifact that you might be interested in looking at. In this month's edition of the magazine Seventeen they discuss a "body peace" treaty. Apparently, girls are signing a treaty to find "body peace" within themselves. I believe each month's magazine has a snippet from a girl that signed the treaty. The website is www.seventeen.com/bodypeace
ReplyDeleteI am going to pass this along to Lara as well.
Another interesting aspect of Bodies/Boundaries may be the differences of body image in different cultures, ie; western vs eastern culture. I have read that studies have shown the eastern culture is not as focused on body image as we are in the western world.
ReplyDeleteBoth the material body and the discourse about bodies are constantly changing. For example there is now a pill that allows a woman to have fewer periods. In my day nobody would have thought about that being a "real" possibility. But now it's happening. I remember Roe vs Wade. That has had a hugh impact on our society over the past 40 years. Tens of millions of mostly white middle class babies were aborted. The result--less population to replace the Baby Boomers. This created a need to let other nationalities into our country to supply a work force. The USA is more global out of necessity. We are being world citizens. This is a good thing. Change is good.
ReplyDeleteI do think that bodies exist within a cultural context. For example, people with tattoos used to have a negative connotation: they were presumed as a sort of trash, gang affiliation or prisoner status. However, times have changed, as more and more young people are getting tattoos and shows like Miami Ink and L.A. Ink are bringing the tattooed body into a wider cultural space. Thus, I think that it’s difficult to think of a body without its cultural context.
ReplyDeleteSome might say that suffering bodies or laughing bodies may be examples of universal types of emotion and/or argument. However, the role of suffering or laughter in cultures may vary. It becomes difficult to articulate the specifics of what a body means without looking to the context, including culture, that surrounds it.
Additionally, I argue that clothing is an extension of the body: what someone wears is seen as an indication of self. For example, when shopping for wedding dresses, women typically say that they want to find a dress that’s just right for them. Thus, they want to be seen as individuals with their own sense of style and fashion: the clothed body depicts that sense. (I’m using the example of wedding as I just recently watched Say Yes to the Dress: Atlanta).