2006
DOI: 10.2979/hyp.2006.21.2.126
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Foucault Goes to Weight Watchers

Abstract: This article argues that commercial weight-loss organizations appropriate and debase the askeses-practices of care of the self-that Michel Foucault theorized, increasing members' capacities at the same time as they encourage participation in ever-tightening webs of power. Weight Watchers, for example, claims to promote selfknowledge, cultivate new capacities and pleasures, foster selfcare in face ofgendered exploitation, and encourage wisdom and flexibility. The hupomnemata of these organizations thus use aske… Show more

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Cited by 36 publications
(56 citation statements)
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“…However, rather than presenting individuals who are confident about independently managing their weight, this study highlights how participants in fact preferred control to be removed from them and for their dietary behaviours to be governed by a figure of authority who they feel 'knows best'. In commercial programmes such as Weight Watchers this behaviour is encouraged and are informed they will 'always be a Weight Watcher', implying an ontological state which can never be broken (Heyes, 2006). However, this level of practitioner dependence is excessive and deflects patients' responsibilities for their own health away from them.…”
Section: Discussionmentioning
confidence: 99%
“…However, rather than presenting individuals who are confident about independently managing their weight, this study highlights how participants in fact preferred control to be removed from them and for their dietary behaviours to be governed by a figure of authority who they feel 'knows best'. In commercial programmes such as Weight Watchers this behaviour is encouraged and are informed they will 'always be a Weight Watcher', implying an ontological state which can never be broken (Heyes, 2006). However, this level of practitioner dependence is excessive and deflects patients' responsibilities for their own health away from them.…”
Section: Discussionmentioning
confidence: 99%
“…At the same time though, as I felt, they encouraged our participation in networks of power that constrain us and might decrease our will or ability to exercise our capacities in the future [12]. That these networks of power are not just external (between us and the world) but also internal (between us and our selves) is what made a first-person evaluation so compelling yet simultaneously complex.…”
Section: Continuing Improvementmentioning
confidence: 99%
“…As a researcher seeking to modify my body how could I be both a participant in systems like these-systems backed by what I saw as rationalist agendas threatening self-knowledge, intuition and reliance-and still champion a resistance against them? How could I inhabit and speak from what [12] refers to as the normalised position of a diet participant, and one of a resister?…”
Section: Beginningmentioning
confidence: 99%
“…Post-swim, however, she looked back on this habitual weighing as a bit pyscho and didn t return to her daily weigh-in. Another female swimmer spoke of the unexpected pleasure she found in the solidity of her heavier body, its occupation of space, and the unanticipated freedoms of no longer obsessing over food There is a strong gender dimension to these transformations, since it is women who are the primary targets and consumers of the weight loss industry, and for whom the practices of close self-surveillance, guilt and obsession are a normalized aspect of femininity (Bordo, 1993;Heyes, 2006). Even among those swimmers who were planning to lose weight after the swim season was over, the interviews and fieldnotes are full of examples of new-found pleasures in the freedoms of being able to eat without guilt or self-recrimination that cannot simply be understood as playful transgression.…”
Section: Unsettling Heroic Fatnessmentioning
confidence: 99%