For years and years women have often faced systemic biases in healthcare, both as patients and as healthcare providers. Women, as patients, are often not taken seriously and their pain often goes ignored. Many women’s specific conditions, such as endometriosis, are so often underdiagnosed and untreated that some doctors fail to regard these conditions as deserving of serious attention or care. In gynecology, this dismissal of women’s pain is especially apparent in many routine procedures like IUD insertions, endometrial biopsies, or hysteroscopies which are often performed without anesthesia or adequate pain management, despite many women reporting significant pain. In contrast, studies show that men are often provided with more pain management for procedures that cause less or comparable amounts of pain and discomfort. Much of this stems from a historical belief that women should or are expected to bear the pain.

Additionally, these female-dominated fields are typically paid less, though some attribute this to coincidence rather than systemic bias which is arguable. And even when women pursue more so-called prestigious and demanding specialties like surgery they are frequently questioned about how they plan to balance having a family with their career even when they haven’t expressed a desire for one—questions rarely asked of their male counterparts.This reflects how, despite progress, women remain confined to societal expectations that assume caregiving is their primary role, regardless of their professional aspirations, confirming Simone de Beauvoir’s concept of immanence, where women are seen as existing solely within the limits of traditional roles.

Embodiment represent bonds between our bodies, society, and technology, which goes above just living. Through various scientific ideas, my blog looks into how embodiment is affected by a range of environments and situations, from cyberculture to traditional social norms.

Digital Perspectives

In our generation, many individuals have used social media, impacting and shaping our self-perceptions. Based on “Not Just the Reflexive Reflex” observations, our online perception impacts our actual body image and self-worth. While this embodiment gives us control over how we show ourselves, it can be harmful because it can encourage unrealistic expectations which can impact individuals further. This leads to the questions of how real our digital identities are and how technology affects how we understand embodiment.

Phenomenological Views

Phenomenology points out a person’s subjective perception of the body, shaped by cultural expectations and norms, which moves away from the online realm to the lived experiences. Gender norms, for instance, influence how women should sit and stand, which shapes how they see themselves. Menstruation and other natural processes can feel exhausting due to these societal norms, particularly in cultures where they are taboo. These realizations push us to analyze how social and cultural conditioning may affect how we simply view our bodies.

Embodiment

The idea of embodiment has a connection in discussions concerning race and identity, as in the reading “Citizen: An American Lyric.” Not only are racial stereotypes and biases social problems, but they are also daily experiences that influence how people are viewed and handled. The criticism of racialized body expectations and public viewpoints draws focus to how deep cultural norms run and affect an individual’s identity. This point of view has a deeper understanding of embodiment, which shows how race, identity, and social norms overlap.

Overall, we can gain a solid understanding of how our bodies are not only human beings but canvases for societal expectations. Through embodiment, cyberculture, phenomenological experiences, and societal repercussions. This blog allows readers to think about how various factors shape their understanding of their bodies and to be more aware of various perspectives that take into account embodiment. “The everyday experiences and practices of living inside the body must not be overlooked or trivialized. As sociologist Anne Witz argues, it is imperative that we not only recuperate the body within sociology but also continue to forge new ways of thinking about the body that will be helpful to those working in a variety of disciplines” (Not Just the Reflexive Reflex pg.3) This way of thinking will allow society to progress more towards mental change. 

In recent years, the gaming industry has seen a surge in conversations surrounding inclusivity and representation, and the sports gaming genre is no exception. Electronic Arts (EA) has always been at the forefront of sports video games. With the launch of FIFA 23, the developer has aimed to break new ground by fully integrating women’s football into the game. However, this move has sparked considerable debate, with critics labeling the game as “woke” for its efforts to promote inclusivity. Let’s delve into the implications of this change and what it means for the future of gaming.

Critics of the developer’s decision to incorporate women’s football often use the term “woke” to describe what they perceive as a forced attempt to cater to contemporary societal trends. For some, the idea of inclusivity feels like an unwelcome shift from the traditional formats they grew up with. They argue that gaming should remain a representation of traditional norms and that introducing female athletes dilutes the authenticity of sports games.

However, this critique overlooks a critical point: the essence of gaming is rooted in evolution and adaptation. Just as the real-world sports landscape has changed to become more inclusive, video games should reflect these shifts, too. The backlash can be viewed as resistance against broader societal changes that embrace diversity and equality.

The introduction of women into FIFA 23 is more than just a marketing gimmick; it serves to inspire a new generation of gamers and athletes. By showcasing women’s leagues and players, EA is empowering young girls to see themselves in roles that were previously reserved for men. This visibility can be pivotal in fostering interest in women’s sports, encouraging participation, and promoting gender equality in athletics. Moreover, sports games have historically been a platform for players to connect with their favorite teams and players.

I believe that as we move forward, it is essential for developers to continue prioritizing inclusivity. Embracing diversity not only enriches the gaming experience but also sends a powerful message: everyone deserves a place in the world of sports, whether in reality or in the virtual realm. In embracing this change, perhaps we can pave the way for a more inclusive future in gaming for everyone.

I began to grow breasts at age 10. Ever since the peripherals of puberty were on my horizon, my body (and my body is me) was not treated the same. I hardly recall a time that (how did Young put it?) my motility was not governed by the social laws of femininity. Laws, not constructs; it took me 15 years to begin to grasp the echoes of possibility that the rules I lived by were not fundamental, that I was not born into a natural hierarchy where my sex, my race, my disability, and my sexuality governed my worth and my right to take up space. I am re-learning a concept I was socialized away from as a young child- that I get to take up space, because I exist. Feminine motility // the movement of a feminine being born into a female body. Ever since my body hinted at a slender waist, since my breasts came into existence, the world I have lived in has not been the same. Unlike some female philosophers, I blame this not on the experience of womanhood itself, but on the experience of my womanhood which is experienced by others through their truths, their beliefs, their internal “laws”- which is in return projected onto me.

When I was 11, I wanted to swim with the other kids in the pool. They were kicking in the water, laughing, splashing, shrieking in delight. I wanted to join them. Most of the girls had not yet grown breasts, most possessed the lanky build that children often do. I stepped to jump in, still clad in a shirt; I’d forgotten my swimsuit at home. But I heard the mothers of the other girls talking about me. “Oh, is she going to swim in a white shirt? That’s kind of inappropriate, people will see her chest! She’s so irresponsible. Her shirt will cling to her [chest] and the men will see!”
I heard my own mother agree with them that I should stay out of the water, that it was the proper thing to do. They didn’t know I could hear them, they were going to wait and watch to see if I had enough “self-awareness” (shame about inhabiting a curvaceous body) to stay out of the pool. And I did, after hearing those words; my heart was a paper with “self-love” written on it that was crumpled and brought to a flame; a dark cloud called shame took over.

Mother thought she was protecting me, you see? Every shirt she asked me to change out of, every time she said my breasts were too big, my butt was too pronounced; every time she told me my friendliness (not flirtiness) with the opposite sex should be inhibited out of propriety was out of her urge to protect me from being perceived as “impure”, as “sexual”. And that says so much, doesn’t it? Mothers pass on these restrictive “laws” and tear away at the self-worth of the person they hold so dearly- their own daughters. Teaching them that to be a good woman is to not love yourself, not take up space, to be demure, never “ask for it”, never cause a scene. They suffocate their daughters, freedom is the air that some women have died for because they were tired of feeling throttled by untrue “laws” their entire lives. But hey, it’s out of love, isn’t it?