I research the sociology of the body because bodies are immensely complex and deeply fascinating phenomena. Our body anchors us in time and space, it is the only vehicle through which we can track the passage of time, and the marks of time are permanently inscribed on it in turn.
In a way, we are bodies, but we also have bodies. Through the body we are alive and present, and some of us invest great resources in the project of continuously shaping and adorning our bodies. This reflects the special ontological status of the body as both the object of our perception and the condition that enables our perception, as noted by Merleau-Ponty.
Our society reduces human bodies to the mere objects of sexuality or medicine (or the combination of both). We are allowed to engage with our bodies, with the bodies of others, to communicate and touch other bodies mainly within these two frameworks. And these frameworks are heavily gendered. I believe that this is one of the major factors behind the alienation from our bodies and the reinforcement of the mind/body split in the current era.
The reduction to sexuality and medicine also reflects and contributes to the body’s role as a major vehicle of social oppression and control. Our culture, instead of encouraging us to cultivate and develop the infinite potentialities of experience, to think of and engage with our bodies and other bodies, channels us into a narrow, increasingly violent and sad terrain of (already) known options. My research, in the fields of fat studies, of medical sociology and embodiment in the martial arts, seeks to analyze and develop new and alternative ways to experience, experiment and change our bodies and the way we live them.