Archive for the 'congressos' Category


noviembre 9, 2009

Organizado por el Seminario Interdisciplinar de Estudios de Género (S.I.E.G.)
Se celebrará en la ciudad de Elche (Alicante, España), del 11 al  13 de noviembre de 2009.


11-13 noviembre 2009

El Seminario Interdisciplinar de Estudios de Género (SIEG) del Vicerrectorado de Estudiantes y Extensión Universitaria de la Universidad Miguel Hernández de Elche organiza el I Congreso Internacional de Cultura y Género que, en su primera edición, dedica al análisis de “La Cultura en el Cuerpo” y que se celebrará en la ciudad de Elche (Alicante, España), del 11 al 13 de noviembre de 2009.

Este Congreso se propone, como evento científico e internacional, debatir desde la perspectiva de género sobre las últimas investigaciones académicas que se están desarrollando sobre cultura, cuerpo y género alrededor de las temáticas siguientes:

1. Cultura, cuerpo, género: salud-enfermedad.
2. Cultura, cuerpo, género: sexualidad.
3. Cultura, cuerpo, género: deporte.
4. Cultura, cuerpo, género: alimentación.
5. Cultura, cuerpo, género: arte, estética, moda.
6. Cultura, cuerpo, género: incorporar la desigualdad.
7. Nuevas dimensiones de la corporalidad.

Transformations of the body and social uses of symptoms between local and global

julio 24, 2009

In the field of medical anthropology, the body is the object of constant attention. This is on the one hand, because the status of patient implies alterations to one’s bodily state which people try to modify or master, and many attempts to modify the body, even when there is no illness, necessarily involves calling upon healthcare professionals. On the other hand this is, because ill-being employs corporal metaphors to express itself, and because uses of the body and the related symptoms tell us something about our societies and their evolution.

Yet we are now seeing new phenomena which are giving medical anthropology food for thought and interrogation. Contemporary societies are marked by the general public’s increased familiarity with medical terminology, easier access to information via new information technologies, the spreading of diagnostic criteria, the propagation of behavioural (sexual, food-related) norms etc. So in relation to stakes of varying types (economic, therapeutic, ideological, cultural, aesthetic, commercial, technical…) the question of the social treatment of the body and its transformations emerges.

New illnesses?

Medical anthropology has shown that a certain number of nosological entities are related to body management or to the expression of ill-being within a specific social context. This is true of burn out, chronic fatigue, French spasmophilia, fibromyalgia, etc.

What becomes of these entities (identified within a given social or national environment) in different contexts?

Pharmaceutical laboratories seize upon these entities, or act beforehand, taking part in the construction of illnesses which correspond to the effects of molecules born of recent pharmacological research. The practice commonly known as disease mongering (which, as far as the pharmaceutical industry is concerned, involves identifying or inventing new pathologies which correspond to the products that they wish to sell) applies to numerous areas. Various phenomena (menopause, sexual dysfunction, social phobia, shyness, etc.) are thus medicalised to this end.

How are healthcare professionals and lay people reacting to these “new” illnesses?

Temporalities and identity

Whilst the passing of time in terms of the physical deterioration that it entails has always been a problem for humanity, people nowadays turn to surgery and medicine to postpone the said deterioration. Plastic surgery and a whole range of prostheses can give us new faces, new bodies, sometimes even bionic bodies.

With the increase in life expectancy and new prognostic techniques we must also face such issues as time spent living with a chronic illness, or the prolonging of life to avoid so-called “premature” death. Although medicine’s acceptance or avoidance of “risky” behaviour involves projecting oneself into the future (by refusing or denying said risk), a new relationship with the future is developing with the breach in the future that predictive medicine allows. Knowing oneself to be “at risk” due to the revelation of predisposing genetic factors, does violence to this gentle passage of time and projects one into a state which has been analysed as being a state of liminality.

à What becomes of identity in an era where medicine can change the body by transplanting organs and where human organisms can be thought of in this manner (“engineered babies”, for example)?

à What place do symptoms or the fact of knowing ones genetic status take in people’s lives, in the construction of their status as sufferers, and of their identity?

“Nomad” bodies and techniques

Globalism tends to erase frontiers and allows ways of life which used to be linked to societies or to specific cultural areas to spread. For example, people all over the world are being offered access to a technology (mobile phones, Internet) whose use must be considered as one of a range of therapeutic solutions. Internet space is taking over from local space.

What are the interpretations of technical terms found on the Internet and how are they related to pathologies and the body?

What contribution might anthropology make with regard to discourses on the body and symptoms made available on the Internet (via medical sites, discussion forums, etc.)?

Furthermore, increasing recourse to foreign medicines, which demonstrates that there is no longer an exclusive relation between a given cultural area and a particular way of treating people, is a new challenge for medical anthropology which tends to define its field of investigation in terms of local arenas or cultural areas. We thus find a reconstruction and redefinition of both local disorders and global categories, and also a recourse to non-western practices or alternative practices which involve the body in a different manner.

To what bricolage do these forms of reconstruction give rise?

Of course, despite the fact that existing models are spreading, local specificities remain, whether they be linked to national health systems (with the existence, in some countries, of a Welfare System), or to cultural practices, the result of an ancient heritage or of contemporary innovations. But the boundaries between these areas are constantly transforming and being redefined. The comparative approach so dear to anthropology should be used in this regard to pose new questions. Indeed, these new arenas and these new boundaries (when they are not totally erased) must offer themselves up to a renewed comparative examination.

In this new context, the notion of anthropology “at home” should be re-examined.

Bioethics and applied anthropology

Interventions on the human body constitute a subject of predilection for bioethical reflection. Although, as a social science, medical anthropology does not aim at defining ethical norms, it is a necessary counterpoint to bioethics as it engages in the empirical studying of the meaning and values underlying medical practices (in relation to procreation, genetic engineering, surgery, experimentation, end of life, etc.) and of the related moral and political stakes. This is not just a question of medical anthropology’s usefulness in terms of “applied” or of “involved” research, but also of thinking about the evolution of its role within the modern social arena, faced with the emergence of new values, new practices and new public policies relating to healthcare.

What is anthropology’s role in relation to issues put forward by bioethics? How can we, or should we, take up the critical position as social scientists?

* * *

The number of participants presenting a paper will be limited to 30 persons. Priority will be given to the proposals which are the most relevant to conference topics.

We invite the persons interested by these issues to send us a proposal. Abstracts (max: 250 words) with a title should be sent to:

Sylvie Fainzang ( and

Claudie Haxaire (

Deadline for abstracts: September 1st, 2009.

We will inform you of the acceptance of the submitted abstracts in the beginning of October.

The complete papers will have to be sent as an attachment per email to Sylvie Fainzang and Claudie Haxaire before: February 1st, 2010. Papers must be written in English.

The conference will mainly consist in thematic discussions among the participants, based on submitted papers. 30 minutes will be allocated to each paper: for each paper we will appoint a discussant among the participants. Therefore, presentations will be strictly limited to 10 minutes. They will be followed by the remarks from the discussant (10’) and by the discussion with the other participants (10’).

Place: Abbaye de Royaumont, France


(This abbey of the 13th century is today a cultural centre, located 35 km north of Paris, at 20 minutes from Roissy-Charles de Gaulle airport).

Conference Fee:

The price per person for the conference will be around 450 € including accommodation for 2 nights (550 € for 3 nights), meals and special dinner.

The conference organizers are trying to raise funding for the conference and the price might be reduced.

Transport: we will organize an appointment for participants in Roissy airport to take taxis collectively in order to reduce extra costs.
There will be a homepage for the conference. The address of the website will be communicated later. All further information will be conveyed via this homepage.Participants will be given access to all papers a few weeks before the conference. They are kindly asked to read the papers to make the discussion fruitful.
Any questions regarding financial and practical matters should be sent to Claudie Haxaire (

On behalf of the MAAH Scientific Committee,

Sylvie Fainzang and Claudie Haxaire,

Conference organizers.

Gender, Bodies and Technology

junio 15, 2009

Gender, Bodies and Technology

*Proposals are invited for an Interdisciplinary Conference *

*April 22-24, 2010*

*Roanoke**, Virginia***

*Sponsored by the Women’s and Gender Studies Program at Virginia Tech*

Proposal Deadline: September 15, 2009_

We invite proposals from scholars in the humanities, social and natural sciences, visual and performing arts, engineering and technology for papers, panels, new media art and performance pieces that explore: the technological production of gendered and racialized bodies, historical and contemporary feminist appropriations of technology in aesthetics and representations of embodiment, and the gendered implications of technology in contexts ranging from classrooms to workplaces to the Internet. We  construe technology broadly to include material culture and the apparatus of daily life, such as writing, books and the built environment.

Specific topics might include, but are not limited to:

-Technological production and control of classed, racialized, aged and gendered bodies

-Work, healthcare, education and activities of daily life as produced through technologies

-Performance, new media and other creative expressions as sites for engaging/enacting/destabilizing conventions of embodiment and technology

-Biopolitics and medical engineering of reproduction, sexual identity and gender

-Personal narrative and oral history as sources of embodied theorizing

-Surveillance, containment, in/security and militarization

-Identity and technological design, production and use; gender, race, age, class and sexuality in SET (sciences, engineering and technology) fields

-New media art and feminist aesthetics

-Technologies of development and sustainability; eco-feminism

-Activism, participatory decision-making and issues of technological citizenship

As an assemblage of people and technologies we see the conference itself as enacting the conference theme. We welcome innovative uses of technology and creative session formats, including performance and interactive  representations, as well as traditional paper presentations.
Using the form attached, please submit a proposal of up to 300 words for each individual presentation, including not only the scholarship you will engage but also the format that you wish to use. For panels, include an abstract for each presentation. Please specify in your proposal any special requirements for technology or space that you anticipate. Proposals will be reviewed by Virginia Tech Women’s and Gender Studies faculty/affiliates with appropriate expertise and notification of the outcome will be made no later than October 15, 2009.

Proposals should be submitted via our website at If that is not possible, or if you have
questions, please contact:

Sharon Elber

GBT Conference Co-Planner

STS/Women’s and Gender Studies (0227)

Virginia Tech


mayo 27, 2009


(27  al 30 de octubre 2009)

Las sociedades contemporáneas han experimentado ciertos cambios en la concepción de los procesos de construcción de las subjetividades, producto de los cambios sociales, políticos, económicos y culturales que se han venido dando a nivel global. Es entonces cuando el cuerpo de los sujetos cobra una significación particular, ya que deja de pensarse como materia y se percibe como metáfora, situándose en el ámbito de lo que nos gustaría ser y de la posibilidad de alcanzar casi cualquier forma que desde la imaginación podamos desear, gracias a la “agencia” que supuestamente tenemos sobre nuestro cuerpo y a las posibilidades que en los contextos contemporáneos existen para hacerlo.

Es en este plano de la construcción subjetiva, donde las representaciones y las imágenes corporales adquieren una dimensión trascendente al alimentar los imaginarios sociales sobre el cuerpo, tanto como los deseos, sueños y utopías y, lo que es más importante, el cuerpo se convierte en parte del proyecto identitario de la persona.

Así, hemos considerado que “las representaciones y las imágenes corporales” sea el tema para este IV Congreso, donde el desarrollo de las ponencias presentadas se enmarcará en las siguientes líneas de investigación:

Imágenes y estética corporal en las sociedades contemporáneas
En esta línea se trabajan los aspectos relativos a los cánones de belleza que se establecen en los distintos contextos culturales, así como la manera en la que dichos modelos participan de la subjetividad y de la construcción de las identidades en sus distintas dimensiones: étnica, etaria, de género, de clase, etc. Los cuerpos se modelan, se decoran y se adaptan a los estereotipos de belleza vigentes, lo mismo que se realizan prácticas tendientes a cuestionar tales estereotipos.

Los cuerpos coloreados y racializados
Se trata de discutir y reflexionar acerca de las representaciones raciales y étnicas que participan de la definición de identidades constituidas desde la discriminación y la exclusión por el color de la piel, por los rasgos faciales y las características corporales.

Las marcas de la otredad corporal
Se trata de analizar las diversas formas en que las marcas corporales, resultado de enfermedades, de amputaciones, de trastornos mentales, entre otros, son concebidos en distintos contextos culturales como anormalidades.

Ficciones e imaginarios corporales
Dentro de los contextos contemporáneos y gracias a los avances científicos y tecnológicos, tanto como desde los discursos literarios, es posible vislumbrar ficciones corporales, como los cyborgs, mangas, performance, incluso la desaparición o sustitución de los cuerpos. Se trata de abordar esas diversas producciones culturales, muchas de ellas creaciones artísticas, como representaciones del cuerpo contemporáneo.

Representaciones corporales en los medios de comunicación
Los medios de comunicación, en particular el cine y la televisión se han convertido en espacios privilegiados para difundir arquetipos y estereotipos corporales que han contribuido de manera sustancial a la construcción de las representaciones de los cuerpos, consideramos fundamental su análisis.

Simbolismo corporal
Se trata de hacer referencia a los símbolos culturalmente disponibles en torno al cuerpo desde lo religioso, lo esotérico y lo mágico. Recuperar las formas de simbolización del cuerpo en diversos contextos culturales y su relación con la cosmovisión.

Representaciones corporales y la edad de los sujetos
Se trata de analizar la manera en que se representa a los sujetos en las diferentes etapas de la vida (niñez, juventud, madurez, ancianidad) y el papel que juegan las imágenes corporales en la definición de su identidad en términos de la aceptación o la exclusión social.

Género y materialización de los cuerpos
El género marca en buena medida los cuerpos y a partir de ello se suelen definir como masculinos y femeninos, sin embargo la experiencia de transgéneros, transexuales e intersexuales, permite pensar en diversas formas de materialización de los cuerpos. Se trata de analizar las maneras en las que la teoría queer resignifica y explora la construcción de los cuerpos.

Imágenes corporales como mercancía
Consideramos fundamental el análisis de las representaciones corporales surgidas a partir de prácticas cuya finalidad es comercializar los cuerpos desde diversos ámbitos: cirugía cosmética, tráfico de órganos y personas, pornografía.

Imágenes del cuerpo en el proceso salud-enfermedad
Las representaciones del cuerpo enfermo y del cuerpo saludable, parten de prácticas tales como el ejercicio, la buena alimentación, las terapias alternativas. Es importante la reflexión en torno a este tema que ha generado nuevas imágenes corporales provenientes de padecimientos tales como la bulimia, la anorexia, la vigorexia, la obesidad, entre otros.

Lee el resto de esta entrada »

El cos: objecte i subjecte de les ciències humanes i socials

enero 28, 2009


Ja està en marxa el congrés. Avui ha estat el primer dia i ha anat força bé. Dues conferències inaugurals; la primera de Milagros Rivera, que ens ha parlat del cos de dona a l’edat mitjana, d’una forma molt suggerint discursos de lliberació al costat dels discursos de poder. Parafrasejant Foucault ens ha parlat de genealogies de llibertat. Claudine Cohen ens ha parlat de la representació del cos femení en els estudis de prehistòria i paleoantropologia, de com reflecteix la nostra mirada cap a aquest món del qual només conservem objectes i esquelets i sobre el qual només podem elaborar conjectures, ja que no ens han deixat la paraula.

Es pot trobar més informació a la web del CSIC.