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This chapter addresses the alienability or inalienability of the bodily self by looking at continuing legal, economic, and cultural issues surrounding three case studies: the growth of cell lines, live organ transfer, and the practices of “forced prostitution” as a contemporary form of slavery. The essay contends that it is, ironically, Locke and Hegel's shared hyperliberal notion of the self as inalienable property that sustains a potential basis, in law and in culture, for troubling cases of self-alienation which persist in the case studies offered.

Can one describe the ‘natural’ process of pregnancy as ‘harm’, even when negligently brought about? What does that harm consist of? Offering a contextual analysis of the English judiciary's characterisation of wrongful pregnancy, this paper demonstrates from a feminist perspective that the current construction of pregnancy as a ‘personal injury’ is deeply problematic. Forwarding an alternative account, this paper argues for law to embrace a richer notion of autonomy that will better resonate with women's diverse experiences of reproduction, and articulate the importance of autonomy in the reproductive domain: notably, women gaining control over their moral, relational and social lives.

This study examines weight loss surgery patients’ experiences with vanity stigma. First, the research explores if and how vanity stigma occurrences differ for female and male surgery patients. Second, the research interrogates the role of this stigma in shaping patients’ feelings about their bodies.

The data stems from qualitative interviews (n = 44) and surveys (n = 55) with pre-operative and post-operative weight loss surgery patients. The author used narrative interview analysis to inductively identify and analyze prevalent themes.

Participants’ stigma experiences are differentiated by gender. Approximately half of female participants reported perceiving vanity stigma. Women who faced negative accusations were likely to distance themselves from such claims by citing personal disinterest in their bodies, whereas women who did not perceive vanity accusations were likely to express approval and pleasure in their post-weight loss bodies. Men, in contrast, were not accused of vanity. Men frequently characterized their post-surgical, post-weight loss bodies as having utilitarian value.

The study concludes that gender norms play a role in shaping bariatric surgery patients’ experiences with vanity stigma and body-related feelings. Limitations include the small number (n = 9) of male participants and the lack of a representative sampling frame for bariatric surgery patients.

Previous studies have not explored how gender shapes bariatric surgery patients’ experiences with appearance-related social scrutiny. This chapter adds to existing research on gendered body norms and reveals gendered dimensions of vanity stigma.

What is the impact of workers' tattoos and piercings on hospitality work? While body-art is prohibited in some hotels, it is encouraged in others. Also, an even more ambiguous situation arises when body-art is neither accepted nor prohibited, depending on labour market conditions and managers' individualistic preferences. In this chapter, we explore how this ambiguity imposes challenges on employment and career planning. We first seek to understand how managers' perceptions and decisions concerning worker body-art change in different hotel categories. To do so, we draw on interviews with 25 General and Human Resource Managers in 18 upper market hotels, three lifestyle boutique-hotels and four luxury hotels. Then, we offer pragmatic suggestions on career planning.

Space tourism is often represented as an extended version of tourism on the Earth, with tourists experiencing relaxed and trouble-free experiences. But parallels between travel on the Earth and in outer space are misleading. The latter raises major issues concerning power-relations between passengers, pilots, and ground control. Who has the power in space tourism and how is this power exercised? The literature underestimates potential dangers to the human body. These include short- and long-term risks stemming from microgravity, exposure to radiation, and rapidly changing switches between day and night. These problems further undermine the popular image of space tourism as a wholesome and joyous practice. Space tourism may well be a very expensive way of achieving ill health.

Prenatal comes from the Latin words ‘prae’ and ‘natalis’ meaning ‘before’ and ‘to be born’, respectively (Concise Oxford Dictionary, 1995). This word is semiotically loaded because ‘prenatal’ connotes the time before being born. The word itself signifies the foetus (who is ‘before being born’) not the pregnant body within whom the foetus grows. If medical experts working within the discipline of reproductive medicine concentrate more on the foetus and its health than the pregnant woman, they take this meaning to heart. Experts argue that ‘a multidisciplinary approach to the foetus is essential part of antenatal screening’ (Malone, 1996, p. 157), a view suggesting that the foetus, more than a pregnant woman, is the physician's main focus during the prenatal period.

The purpose of this paper is to draw attention to the work of sociologists who laid the foundation for queer and crip approaches to disability and to address how queer and crip theory has and can help to re-conceptualize our understandings of health, illness, disability, and sexuality.

This paper is an examination of historical moments and prominent literature within medical sociology and sociology of disability. Sociological and popular understandings of disability and sexuality have often mirrored each other historically. Although this literature review focuses primarily on medical sociology and disability studies literature, some works of scholars specializing in gender studies, sexuality, literature, history, and queer studies are also included

In this paper, I argue that the medicalization and pathologization of human differences specifically as it pertains to sexuality and disability within the medical sociological literature have led to constructionist, social model, and feminist critiques. It is these critiques that then laid the foundation for the development of queer and crip theoretical approaches to both disability and sexuality.

Crip and queer approaches to disability provide a clear call for future sociological research. Few social science scholars have applied queer and crip approaches in empirical studies on disability. The majority of work in this area is located in the humanities and concerned with literary criticism. A broader array of empirical work on the intersection of sexuality and disability from queer/crip perspectives is needed both to refine these postmodern theoretical models and to examine their implications for the complex lived experience that lies at the intersection of sexuality and disability. In queering disability and cripping sexuality and gender, we may be able not only to more fully conceptualize disability, sexuality, and gender as individual social categories, but also to more fully understand the complex intersection of these social locations.

Using data from the 2013 European Company Survey, this chapter operationalizes the representation gap as the desire for greater employee involvement in decision-making expressed by the representative of the leading employee representative body at the workplace. According to this measure, there is evidence of a substantial shortfall in employee involvement in the European Union, not dissimilar to that reported for the United States. The chapter proceeds to investigate how the size of this representation gap varies by type of representative structure, information provided by management, the resource base available to the representatives, and the status of trust between the parties. Perceived deficits are found to be smaller where workplace representation is via works councils rather than union bodies. Furthermore, the desire for greater involvement is reduced where information provided the employee representative on a range of establishment issues is judged satisfactory. A higher frequency of meetings with management also appears to mitigate the expressed desire for greater involvement. Each of these results is robust to estimation over different country clusters. However, unlike the other arguments, the conclusion that shortfalls in employee involvement representation are smaller under works councils than union bodies is nullified where trust in management is lacking.

Although the commodification of black bodies amid state violence and widespread racism is nothing new, considering the histories of Hollywood, jazz, minstrelsy, or even athletes enslaved on plantations (Rhoden, 2006), the hyper commodification of the contemporary black athlete, alongside expansive processes of globalization, growth in the profitability of black bodies, and their importance within colorblind discourse, demonstrates the importance of commodification within our new racist moment. Likewise, the shrinking opportunities afforded to African American youth, alongside clear messages about the path to desired black masculinity (Neal, 2005; Watkins, 1998; West, 1994), push black youth into a sports world where the possibility of striking it rich leads to a “win at all costs” attitude. Robin Kelley argues that African American youth participate in sports or engage in other cultural practices as an attempt to resist or negotiate the inherent contradictions of post-industrial American capitalism (Kelley, 1998). Patricia Hill Collins describes this process in the following terms: “Recognizing that black culture was a marketable commodity, they put it up for sale, selling an essentialized black culture that white youth could emulate yet never own. These message was clear – ‘the world may be against us, but we are here and we intend to get paid’” (Collins, 2006, p. 298). Celia Lury concurs, noting that heightened levels of commodification embody a shift from a racial logic defined by scientific racism to one centering on cultural difference. She argues that commodity racism “has contributed to shifts in how racism operates, specifically to the shift from a racism tied to biological understandings of ‘race’ in which identity is fixed or naturalized to a racism in which ‘race’ is a cultural category in which racial identity is represented as a matter of style, and is the subject of choice” (Lury, 1996, p. 169; as quoted in Spencer, 2004, p. 123). In the context of new racism, as manifested in heightened levels of commodification of Othered bodies, racial identity is simply a choice, but a cultural marker that can be celebrated and sold, policed, or demonized with little questions about racial implications (Spencer, 2004, pp. 123–125). Blackness, thus, becomes little more than a culture style, something that can be sold on Ebay and tried on at the ball or some something that needs to be policed or driven out-of-existence. Race is conceptualized “as a matter of style, something that can be put on or taken off at will” (Willis as quoted in Spencer, 2004, p. 123). Collins notes further that the process of commodification is not simply about selling “an essentialized black culture,” but rather a particular construction of blackness that has proven beneficial to white owners. “Athletes and criminals alike are profitable, not for the vast majority of African American men, but for people who own the teams, control the media, provide food, clothing and telephone services, and who consume seemingly endless images of pimps, hustlers, rapists, and felons” (2006, p. 311). bell hooks, who describes this process as “eating the other,” sees profit and ideology as crucial to understanding the commodification of black bodies. “When race and ethnicity become commodified as resources for pleasure, the culture of specific groups, as well as the bodies of individuals, can be seen as constituting an alternative playground where members of dominating races…affirm their power-over in intimate relations with the other” (Hooks, 1992, p. 23). She, along with Collins, emphasizes the importance of sex and sexuality, within this processes of commodification, arguing that commodification of black male (and female) bodies emanates from and reproduces longstanding mythologies regarding black sexual power.