Feminist sports scholars characterize sport as a masculine domain wherein the ideology of male superiority and dominance is structurally and symbolically perpetuated. Researchers similarly identify sports fan communities as exclusionary to women and sites for the reaffirmation of gendered hierarchies. The purpose of this project is to examine the gendered meanings of sports fandom. Using semistructured interviews with eleven women who identify as fans of sports at the institutional center, we find the narratives illustrate the complex ways women define themselves in to, or define themselves out of, dominant discourses of sports fandom. The third wave feminist sensibilities employed in our analysis, and in the narrative experiences of our participants, compel us to recognize and struggle with the seeming contradictions of women sports fans. By giving voice to women sports fans, we offer a feminist intervention into the exclusionary processes that marginalize women's sports fans.Les spécialistes féministes de l'étude du sport définissent le sport comme un domaine masculin au sein duquel l'idéologie de la supériorité et de la domination des hommes est perpétuée aux niveaux structurel et symbolique. Dans un même ordre d'idée, les chercheurs ont identifié que les communautés de fans de sports excluent les femmes et constituent des lieux de réaffirmation des hiérarchies de genre. Le but de ce projet est d'examiner les significations reliées au genre chez les fans de sports. Nous avons réalisé pour cela des entrevues semi-dirigées avec onze femmes qui se définissent comme des fans de sports et nous avons trouvé que leurs récits illustrent les façons complexes dont les femmes se définissent à l'intérieur de ces discours dominants du supportérisme sportif ou en opposition à
The rise of fitness-tracking devices such as the Fitbit in personal health and wellness is emblematic of the use of data-gathering health and fitness technologies by institutions to create a surveillance regime. Using postings on Fitbit community message boards and the theoretical frames of Michel Foucault and sociomaterialist scholars, the goal of this article is to analyse the experiences of those who choose to self-track using a Fitbit and the constellation of barriers and facilitators (human and non-human) related to social class and gender that enable and constrain one's ability to use a Fitbit as intended. First, we examine the social class assumptions of Fitbit as a risk management tool in the workplace, illustrating what elements must come together - both human and non-human - to create an environment that enables walking throughout the workday to combat the risks of sedentary work. Second, we explore the ways that Fitbit users 'confessed' to their past inactivity and how gendered home labour differently enables and constrains some of the users' abilities to act on their confessions. Ultimately, one's ability to engage in the idealized use of the Fitbit in the minds of its users, or what we term the 'Fitbit subject assemblage', is structured by numerous material and social factors that must be taken into account when examining the mechanics of power in fitness tracking.
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