T oday, fitness gyms and private health clubs are a huge global business. Fitness has turned into a folk movement, but not one comparable to the old 20th-century movements, often connected to national sentiments, but instead a highly individualized preoccupation. In this article the historical development of modern gym and fitness culture is described and an analytically developed approach to the understanding of the emergence of this multi-billion-dollar phenomenon is developed. The analysis suggest that the techniques, tools, and physical exercises used today in gyms all over the world are the results of a physical culture developed and refined during the 20th century. The body ideals, exercises, techniques, and the pedagogy of fitness have become an increasingly international enterprise. A tentative analysis of the globalization of gym and fitness culture is developed and presented. Three important and decisive phases in the globalization of gym and fitness culture are identified and analyzed.
This study aims to investigate and dissect the meanings attached to women’s use of performance and image enhancing drugs (PIEDs), how fitness doping can be understood in terms of gender and spatiality, and what implications this has for women’s communicative engagement with one another within an online forum. The study is based on a netnographic and qualitative methodology. Theoretically, it considers a women’s online forum for PIEDs and analyzes it as a community of practice (CofP) and a spatiality in which gender, bodies, and side effects are discussed and negotiated. The results show that although the women’s forum provides a space for women to share their own unique experiences, there is a limit to the extent to which the discussions mirror the experiences and experimentations of women. Instead, discussions are often dominated by men’s voices/experiences. This has two main implications. Firstly, the prevalence of men’s voices can block the development of a women’s CofP. Symbolically, men engage in a sort of cultural manspreading by encroaching on the women’s forum space. Secondly, it has implications for women’s PIED use and use practices. Women seeking out advice or the experiences of other women must navigate through and around men’s contributions.
An overarching reason why carers do not utilise support services is that many people who perform care-giving do not necessarily self-identify as a carer. Understanding the development of carer identities is therefore crucial for the utilisation of different carer-focused health services. This study arose from the European Union-funded INNOVAGE project and aimed to describe how older carers conceptualise and understand their identity as carers on a Swedish online social forum. Theoretically the study adopts a constructionist approach and the method of netnography was applied. The findings reveal that a change in self-perception occurs in the process through which a carer role is acquired. The presence or absence of recognition for the older carers’ capacity, knowledge and life situation is seen as filtered through the needs of the care recipient, making the carer identity into an invisible self. This is not least the case when the identity is constructed in alliance with conceptual and moral obligations found within a marital discourse. Nevertheless, the opportunity for online communication may help to create a virtual space of social recognition through which different experiences attached to caring can be discussed. The significance of online communication is here understood as the possibility it presents for carers to be recognised by other carers. It is a process through which an invisible self can become visible.
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