By Linda Duits
During this hugely readable ebook, Linda Duits investigates lady tradition within the Dutch multicultural society. Her ethnographic account presents a thick description of lifestyles in school, nonetheless the main famous environment foor todays formative years. She younger ladies of numerous ethnic backgrounds of their transition from fundamental to secondary college, targeting the methods they use the physique, garments and media of their functionality of id. Countering a number of media hypes, together with the web iteration, the scarf debate and the sexualisation of society, Duits exhibits how modern woman tradition is an earthly tradition that's reflexively negotiated in a daily environment.
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Sample text
Descartes argued that alteration or damage to bodies would not alter the sense that a person has of him/herself. As such, he approached identity in a disembodied manner. Conversely, identities are now thought to have a very material basis, and the physical body “is one site which might both set the boundaries of who we are and provide the basis of identity” (Woodward, 1997a: 13). Gender, sexuality and ethnicity, as well as identities related to disability (Aapola, Gonick, & Harris, 2005; Howard, 2000), all have some (discursive) relationship to the body.
Foucault argues that the body can only be understood by disentangling the discourses surrounding it. Although the body is central to all his work, Discipline and punish ([1975], 1995) provides a strong entry point into his thinking. The book is a genealogy of the modern legal system. In traditional times, Foucault writes, power was centralised and the ruler had direct physical power over his citizens. The ruler established power by the use of public punishments with which to remind the citizenry to be obedient.
A system of discipline appeared, where the concern was not with repression or obedience, but with self-discipline. Here, Foucault introduces the term ‘docile bodies’, bodies which effectively function in factories, the military, and in classrooms. Discourse disciplines the body, not by an excessive display of power, but in small steps and through details. The nice girl construct that I described in chapter 2 is an example of such a disciplinary discourse. This is what Foucault calls biopower: 47 Chapter 3 “the management of life and the government of populations through technologies of surveillance, specialized knowledges and corrective measures” (Howson, 2004: 165).