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Within the Canadian context, the physical activity levels of children and youth in the after school time period has become a source of public health concern. We argue that this concern is informed by broader public health crises, in particular the "global obesity epidemic" and the closely related "global pandemic of physical inactivity," and that these so-called "crises" operate as part of a discursive regime that serves to justify after school interventions aimed at increasing the physical activity practices of children and youth. Although the objectives of such interventions are seemingly well intentioned, we suggest that such interventions nonetheless harbor difficult to discern, but potentially pernicious consequences, for the communities in which they are implemented. We focus our attention on the place-specific effects of one Public Health Agency of Canada-funded after school physical activity intervention--After the School Bell Rings (ASBR)--that was implemented in the mostly Indigenous, northern community of Placid, Manitoba. Based on a critical analysis of the ASBR program itself, along with interviews and focus groups with children, parents and recreation providers (n = 10) from the community of Placid, we contend that the ASBR serves to govern Indigenous recreation at a distance. We argue that when implemented in the place-specific context of Placid, the ASBR functions as part of a broader governmental assemblage composed of loosely connected discourses, institutions, socio-structural conditions and individuals that, when assembled, ultimately serve to govern geographically and culturally distinct communities. We conclude by suggesting that the objectives of broad-based health interventions, such as the goal of increasing after school physical activity levels, should not be universally implemented across diverse locales, but need to account for the diverse, place-specific priorities and needs of the communities into which they are implemented.

Drawing on semi‐structured interviews with larger bodied patients (n = 20) and their healthcare practitioners (n = 22) in Canada, this paper combines micro and macro approaches in outlining a social justice approach to caring for larger patients in healthcare practice. Theoretically, we draw upon structural competency and critical consciousness to address the question of how social justice is enacted, experienced, and understood in interactions between clinicians and larger patients. Our findings highlight four key themes that provide a framework for integrating social justice into healthcare practice: (1) an awareness of one's simultaneous experience of marginalisation and privilege in the clinical interaction; (2) navigating between additive and interactive understandings of intersectionality; (3) micro and macro approaches to change; and (4) straddling the line between equity and equality. The synergies in participants' perspectives across social identities suggests that the cultivation of social justice awareness potentially mitigates some blinders of privilege. Furthermore, practitioners' social justice orientation positively impacted patient experience, with most patients expressing appreciation for having their various histories of trauma and social challenges handled compassionately during appointments. [ABSTRACT FROM AUTHOR]

Critical feminist approaches to eating disorders and "obesity" have recently come under criticism for relying too heavily on textual- and image-based analyses of health, identity and body weight, shape, and size. In this article, we examine qualitative interviews with self-identified anorexic and "obese" women using a new material feminist lens—particularly the work of Karen Barad—to see what this perspective contributes to conceptualizations of weight-based oppressions. In addition to outlining how the material world actively participates in ongoing processes of oppression, we also highlight how the body presses back, offering up potentially less oppressive processes of materialization. The article concludes on a cautiously optimistic note, pointing to how a new materialist framework may draw attention to micropolitical processes of becoming otherwise. [ABSTRACT FROM AUTHOR]

Within the Canadian context, the physical activity levels of children and youth in the after school time period has become a source of public health concern. We argue that this concern is informed by broader public health crises, in particular the ‘global obesity epidemic’ and the closely related ‘global pandemic of physical inactivity', and that these so-called ‘crises’ operate as part of a discursive regime that serves to justify after school interventions aimed at increasing the physical activity practices of children and youth. Although the objectives of such interventions are seemingly well intentioned, we suggest that such interventions nonetheless harbor difficult to discern, but potentially pernicious consequences, for the communities in which they are implemented. We focus our attention on the place-specific effects of one Public Health Agency of Canada-funded after school physical activity intervention – After the School Bell Rings (ASBR) – that was implemented in the mostly Indigenous, northern community of Placid, Manitoba. Based on a critical analysis of the ASBR program itself, along with interviews and focus groups with children, parents and recreation providers (n = 10) from the community of Placid, we contend that the ASBR serves to govern Indigenous recreation at a distance. We argue that when implemented in the place-specific context of Placid, the ASBR functions as part of a broader governmental assemblage composed of loosely connected discourses, institutions, socio-structural conditions and individuals that, when assembled, ultimately serve to govern geographically and culturally distinct communities. We conclude by suggesting that the objectives of broad-based health interventions, such as the goal of increasing after school physical activity levels, should not be universally implemented across diverse locales, but need to account for the diverse, place-specific priorities and needs of the communities into which they are implemented. [ABSTRACT FROM PUBLISHER]

In contemporary Western society, both anorexic and obese1 bodies are regarded to be “out of bounds.” Although scholars have enhanced our understanding of anorexia and obesity, these “disorders” have most often been studied in isolation from one another. In this article, we examine the similarities and differences in the embodied experiences of anorexic and obese women. Informed by the phenomenological research tradition, we follow in the footsteps of other scholars who have already begun to depart from binarized, polarized views by describing how women living with anorexia and obesity in two Canadian provinces experience the body, food and eating. Anorexic and obese women described a vast range of intense emotional experiences to characterize their relationship to food, the body and eating. Shame marked the bodies of these women. Family relationships also changed how the women experienced the body and food over time. The women ascribed a diverse array of complex meanings to the body and food. We hope that our study opens new phenomenological terrain to dialogue with and for anorexic and obese bodies in a relational way, recognizing that both of these bodies hurt in a remarkably similar manner. In a judgement day of sorts, both anorexic and obese bodies carry the heavy burden of culture’s expectations to fit within a narrow range of normative slenderness. [ABSTRACT FROM AUTHOR]

Using a poststructural framework, this article critically examines how young men (13—15 years) actively fashion embodied masculine subjectivities by taking up available subject positions within discourse. The study employed semistructured focus groups and interviews with thirty-two participants from two locations in a large urban Canadian city. It is argued that young men are confronted with competing discourses of masculinity where they are simultaneously incited to work on and transform their bodies into culturally recognizable ideals, while at the same time remaining distant and aloof to the size, shape, and appearance of their bodies. Resolving this double-bind of masculinity, it is argued, remains a central task of reproducing the privileges of masculinity. This study demonstrated that young men take up, deploy, and perform discourses of normalcy, healthy active living, heterosexuality, and individualism as technologies of the self in negotiating the double-bind of masculinity. This study extends our knowledge base on the embodied experiences of young men. [ABSTRACT FROM PUBLISHER]

RéSUMé: OBJECTIF: L'objectif était d'étudier le déploiement des discours sur la vaccination contre les VPH (VVPH) et leur impact sur les filles, les parents, les infirmiers/infirmières et les médecins canadiens. MéTHODES: Des entrevues ont été réalisées avec des participant(e)s (n = 146) de quatre provinces canadiennes. Une analyse poststructuraliste du discours a permis d'examiner les campagnes de VVPH et les transcriptions d'entrevues pour documenter la façon dont les participant(e)s interprètent les VVPH et se positionnent comme sujets au sein des discours de l'industrie ou des agences de santé publique. RéSULTATS: Les campagnes de VVPH sont sexistes, hétéro-normatives et trompeuses. Émergeant de l'analyse des entrevues est le manque d'information des filles et des parents en ce qui a trait à la VVPH. Les mères se construisent en tant que bio-citoyennes responsables, mais au prix de l'impuissance, de l'anxiété et de la peur ressenties parallèlement à l'impératif d'agir pour minimiser le risque de cancer de leur fille. Quant aux professionnel(le)s de la santé, ils s'approprient les discours dominants sur la VVPH et utilisent la peur comme stratégie pour fabriquer le consentement pour la VVPH. Les occasions de dialogue sur la VVPH et la santé sexuelle des filles sont perdues et les positions en tant que sujets sont problématiques pour tous les types de participant. CONCLUSIONS: Nous nous questionnons à savoir si la santé publique est bien servie quand les discours sur la VVPH transforment des corps en santé en corps « à risque » et quand la peur du cancer est instrumentalisée pour la pharmacologisation de la santé publique.