Migration, transient bodies, and re-construction of the self : embodying refinement of bodies in the borderland of community and society
(2022) RE:22 Nordic Ethnology and Folklore Conference- Abstract
- Migration includes re-starting and re-building a life course. It begins with re-imagination of the journey and the kind of life that is going to take shape in the receiving society. One steps in a migratory journey with knowledge of the past experiences of dealing with risks through, among others, developing an understanding about one’s body. With migration, bodies get displaced, emplaced, replaced, and so do cultural perceptions about body, health, illness, and healing. Migration relocates bodies and alongside, regenerates ideas about what a healthy body is and how it is supposed to be (re)constructed and restored. Those entering a new society as asylum seekers and migrants may face requirements of re-understanding their bodies and... (More)
- Migration includes re-starting and re-building a life course. It begins with re-imagination of the journey and the kind of life that is going to take shape in the receiving society. One steps in a migratory journey with knowledge of the past experiences of dealing with risks through, among others, developing an understanding about one’s body. With migration, bodies get displaced, emplaced, replaced, and so do cultural perceptions about body, health, illness, and healing. Migration relocates bodies and alongside, regenerates ideas about what a healthy body is and how it is supposed to be (re)constructed and restored. Those entering a new society as asylum seekers and migrants may face requirements of re-understanding their bodies and re-establishing new skills to refine their pre-migration bodies. It is to become good, familiar members of the society. But how do those who cross borders to resettle in a new society perceive these sociocultually constructed ideas about management of risks, preservation of health, and creation of up-to-standard bodies? Who decides what an ideal body is, how it is supposed to be constructed, and what defines a refined, repaired, or restored body? What does it take to be rewarded with the status of “good citizens”? Outbreak of the Covid-19 pandemic has created an environment where boundaries between the dos and don'ts of selfcare have become blurred. In my article, I take the basis of the society of Sweden to address re-regulation of bodies in a context of migration and in time of crisis. (Less)
Please use this url to cite or link to this publication:
https://lup.lub.lu.se/record/56426dfe-e551-405b-8ddd-6d5c9209636d
- author
- Mirsalehi, Talieh LU
- organization
- publishing date
- 2022
- type
- Contribution to conference
- publication status
- published
- subject
- conference name
- RE:22 Nordic Ethnology and Folklore Conference
- conference location
- Reykjavik, Iceland
- conference dates
- 2022-06-13 - 2022-06-16
- language
- English
- LU publication?
- yes
- id
- 56426dfe-e551-405b-8ddd-6d5c9209636d
- alternative location
- https://ethnofolk.org/programme#11631
- date added to LUP
- 2022-10-30 20:46:37
- date last changed
- 2022-11-03 11:13:17
@misc{56426dfe-e551-405b-8ddd-6d5c9209636d,
abstract = {{Migration includes re-starting and re-building a life course. It begins with re-imagination of the journey and the kind of life that is going to take shape in the receiving society. One steps in a migratory journey with knowledge of the past experiences of dealing with risks through, among others, developing an understanding about one’s body. With migration, bodies get displaced, emplaced, replaced, and so do cultural perceptions about body, health, illness, and healing. Migration relocates bodies and alongside, regenerates ideas about what a healthy body is and how it is supposed to be (re)constructed and restored. Those entering a new society as asylum seekers and migrants may face requirements of re-understanding their bodies and re-establishing new skills to refine their pre-migration bodies. It is to become good, familiar members of the society. But how do those who cross borders to resettle in a new society perceive these sociocultually constructed ideas about management of risks, preservation of health, and creation of up-to-standard bodies? Who decides what an ideal body is, how it is supposed to be constructed, and what defines a refined, repaired, or restored body? What does it take to be rewarded with the status of “good citizens”? Outbreak of the Covid-19 pandemic has created an environment where boundaries between the dos and don'ts of selfcare have become blurred. In my article, I take the basis of the society of Sweden to address re-regulation of bodies in a context of migration and in time of crisis.}},
author = {{Mirsalehi, Talieh}},
language = {{eng}},
title = {{Migration, transient bodies, and re-construction of the self : embodying refinement of bodies in the borderland of community and society}},
url = {{https://ethnofolk.org/programme#11631}},
year = {{2022}},
}