Search results

Grave (English title: Raw), the 2016 feature film debut from French writer/director Julia Ducournau, is a body horror that explores cannibalism in a contemporary setting. A vegetarian student, Justine, develops cannibalistic desires after she is forced to eat rabbit kidneys in a hazing ritual at a veterinarian school.

This film portrays the female cannibal as having lost control of her bodily impulses. Justine displays a loss of cognition that results in involuntary actions when confronted with raw flesh. One can observe parallels in this portrayal and that featured in earlier films Dans ma peau (In my Skin, 2002, dir. Marina de Van) and Trouble Every Day (2001, dir. Claire Denis). These two films are identified with the early twenty-first-century French ‘cinema of the body’ trend, which involves disturbing and horrific portrayals of alienated protagonists, sexual debasement and transgressive urges.

In my exploration of the mind/body divide featured in Grave, I’ll argue that the film moves away from portrayals of the cannibal in the two earlier films, as we now observe a female protagonist who is actively engaged in meaningful relationships with others. As such, Justine seeks connection rather than disconnection from those around her, with varying levels of success.

Games are rapidly becoming a site where cultural ideas are explored and consumed and have recently become an arena for debate around representations of gender. This chapter draws attention to key debates occurring in the field of video games that are also applicable to film studies. This interdisciplinary approach demonstrates the relevance to game studies of a rich vein of scholarship on the gendered action body in film studies. Drawing on research by Yvonne Tasker (1993, 2015), Lisa Purse (2011) and Jeffrey Brown (2011), this chapter seeks to unpick the tensions around gender and violence in the reception of The Last of Us Part II (Naughty Dog, 2020), particularly regarding the surprisingly vehement backlash against the unconventionally muscular deuteragonist Abby.

This chapter asks what happens when the ‘spectacular’ and ‘hard’ bodies of the action heroine enter the soft virtual world of the video game. A focus on whether Abby's body is realistic in the reception of the game leads to a discussion of the ontological status of games as a virtual medium. I argue that the process of motion capture and the real-world reference of CrossFit athlete Colleen Fotsch trouble the conventional dichotomy that understands the medium of games as virtual and film as indexical. Throughout, I use the more ambiguous and ambivalent historical reception of the body of Lara Croft as a useful point of contrast. I argue that the obsessive, hysterical response to Abby's muscular body is indicative of larger tensions between conservative ‘hardcore’ fandoms and the industry's recent drive for progressive change. By denying Abby's authenticity such players also deny female access to traditional masculine pursuits and identities, whether that be bodybuilding or gaming. This is because virtual female action stars, just as much as their real-world counterparts such as Linda Hamilton, trouble the gendered norms that underpin both second-wave feminist accounts of muscular women and the audience of hardcore video game players. As Fron, Fullerton, Morie, and Pearce (2007) critique in their article ‘The Hegemony of Play’, a double standard therefore exists in which such women must justify the reality of their musculature through a kind of ‘proof of process’. Ultimately, I conclude that a similar demand is made of the emergent female audience of gamers, who are continuously made to justify their right to play in a traditionally male space.

Purpose – To reconsider the historical relationship between addiction and obesity, which current literature tends to treat as unrelated until the late twentieth century.

Approach – We describe the forms of sociality and therapeutic discourses manifested in the emerging weight loss group movement from the 1940s until 1970 in cultural and intellectual context, drawing mainly on popular media and medical literature. The histories of these ‘Fatties Anonymous’ groups serve as valuable lens for studying the mutable cultural linkage between drug addiction and obesity that was first forged in the golden age of psychoanalysis.

Findings – We show that medicine began interpreting obesity as addiction around 1940 and that this view achieved dominance in both medical and popular discourse by 1950. The theoretical framing of a psychoanalytical interpretation of obesity in the 1940s, combined with the simultaneous rise to prominence of obesity-related problems in public health and popular stigma around fatness, was translated in the Cold War United States into a popular mutual-aid weight loss movement modelled on Alcoholics Anonymous.

Originality value – Our account challenges the present received view that the stigmatised health conditions of obesity and addiction only came to be related in the late twentieth century. There is notable similarity between the 1950s ‘Fatties Anonymous’ type group and present public health campaigns in fostering the individual's sense of self-control and encouraging self-enterprising improvement. Neither historical and contemporary similarities nor differences should be elided. Further research in this area would be of value to current and future developments in public health.

If you knew one of your child’s friends smoked pot with her mom, would that worry you? If you knew another one of your child’s friends spoke in tongues, would that worry you more or less?

The research on Black underachievement is well documented. But the explanations posited as causes for this failure are problematic. They are reductive and fail to explain adequately the reasons for Black children’s underperformance. The wealth of research into Black underachievement is not matched by research into Black achievement, and explanations for this are equally flawed, as are policies designed to curtail underperformance. I argue in this paper that underachievement is the product of social and cultural forces, and success is dependent on all concerned in the educational development of the child, including the child, overcoming those forces and accommodating each other in order to provide the knowledge and skills necessary for success.

This chapter uses the historian’s method of micro-history to rethink the significance of the Supreme Court decision Muller v. Oregon (1908). Muller is typically considered a labor law decision permitting the regulation of women’s work hours. However, this chapter argues that through particular attention to the specific context in which the labor dispute took place – the laundry industry in Portland, Oregon – the Muller decision and underlying conflict should be understood as not only about sex-based labor rights but also about how the labor of laundry specifically involved race-based discrimination. This chapter investigates the most important conflicts behind the Muller decision, namely the entangled histories of white laundresses’ labor and labor activism in Portland, as well as the labor of their competitors – Chinese laundrymen. In so doing, this chapter offers an intersectional reading of Muller that incorporates regulations on Chinese laundries and places the decision in conversation with a long line of anti-Chinese laundry legislation on the West Coast, including that at issue in Yick Wo v. Hopkins (1886).

In the case of Poiret & Anor v Seychelles Pension Fund & Anor (2022), the Court of Appeal, the highest court in Seychelles, took judicial notice of the fact that “[c]ommon law relationships are more prevalent in our society than those between married persons.” In this chapter, the author discusses the law relating to common law marriages in Seychelles by focusing on the following issues: the right to form a family (as a background to understanding common law marriages); requirements for a valid common law marriage; and the rights of parties in a common law marriage. These rights include “court granted” rights and “statutory rights” such as property rights (parties invoking the claim of unjust enrichment in the 1979 Civil Code and property orders and succession under the 2021 Civil Code at the dissolution of common law marriages). I also deal with the remedy of unjust enrichment in the context of the 2021 Civil Code; marital privilege (in case where one of the parties in a common law relationship is accused of committing an offence); and termination of a common law marriage. The author demonstrates the measures taken by courts and the legislators to protect some of the rights of people in common law marriages. The author suggests ways in which courts can interpret the relevant provisions of the 2021 Civil Code. Where necessary, the author highlights how courts or legislators in some African countries such as Kenya, Mauritius, Malawi, Tanzania, Sierra Leone, Ghana, Zambia, South Africa, Namibia, Rwanda, and Uganda have approached some of the issues above.

In this chapter, the authors explore collective entrepreneurship through the lens of how public entrepreneurship boosts collective action towards a common good. The role of public entrepreneurs and the collaborative nature of innovation community members evidence a collective action that pursues a socio-political change. Through a case study contextualized during the COVID-19 pandemic crisis in Spain, the authors explore how a public entrepreneur triggered a collective action that led to the creation of the innovation community: The Coronavirus makers. This collaborative network groups more than 20,000 researchers, developers, and engineers. They altruistically put their knowledge and resources at the service of the community to provide solutions for one of the healthcare system’s main problems at that time – the shortage of medical supplies to cope with the increasing number of COVID-19 cases. The collective action of the Coronavirus makers has impacted the health and wellbeing fields, the community and the values that should define social change and allow the construction of a more open, equitable and sustainable society. Potentially, our findings confirm that collective entrepreneurship derives from a function of collective action.