Academic literature on the topic 'Pro-ana identity'

Pro-anorexia (pro-ana) is an Internet-based movement that provides advice and support for the development/maintenance of an eating disorder (ED). The movement is sometimes framed as a religion, with rituals, psalms, creeds and the invocation of a deity (Ana) who personifies the ED. The latter aspect is likely to influence identities and behaviours as well as providing emotional support and motivation for community members. However, there is little sustained empirical analysis of how members themselves orient to and self-position within the religious discourse. Here, we apply the concept of interdiscursivity to examine the construction of Ana as god(dess). Drawing on a body of online interactions from one pro-ana website over a 47-day period, we discursively analyse members’ constructions of Ana and their relationship with her. With reference to biblical texts, we consider how these constructions directly reference concepts of Christian religion and faith. Implications for understanding pro-ana and interdiscursivity are discussed.

This paper presents the results of a content analysis of 1000 personal profiles posted on a pro-anorexia (pro-ana) group from the social networking site Xanga. Applying methods of computer-mediated communication discourse analysis, the visual and verbal strategies of self-presentation in pro-ana members’ profiles were examined. Competence, ingratiation, exemplification and supplication emerged as the main self-presentation strategies identified in the text-based profiles. In contrast to other online self-presentations (such as personal home pages and weblogs), new contents and meanings related to a pro-ana social identity were assigned to these strategies in the group. The analysis of the profile pictures revealed that pro-ana users of the site tended to remain visually anonymous, resorting to images of models and celebrities, and reproducing the thin ideal. Based on these findings, this study advances some conclusions about how the pro-ana identity is constructed in social networking sites.

IntroductionEating Disorders are a frequent pathology, particularly among teenagers, a group characterized by its vulnerability and body dissatisfaction. Social networks (SN) can be a gateway to ED, mainly with Pro-Ana and Pro-Mia resources. Despite the aforementioned, SN can also be helpful for professionals, either as a tool of approach to vulnerable groups or as a way of interaction in patients already diagnosed.ObjectivesTo study the relationship between ED and SN, using the open access evidence available in Pubmed over the last 5 years.MethodsA single-phase computerised search was carried out in Pubmed. The search terms were: (“Anorexia Nervosa”[Mesh] OR “Bulimia Nervosa”[Mesh] OR “Feeding and Eating Disorders”[Mesh] OR “Eating Disorders”[Tiab] OR “Eating Disorder”[Tiab] OR “Disorder, Eating”[Tiab] OR “Disorders, Eating”[Tiab] OR “Anorexia”[Tiab] OR “Bulimia”[Tiab]) AND (“blogging”[Mesh] OR “social media”[Mesh]). The filters applied were: “free Full Text” and publications for the last 5 years.Results36.84% studied SN as a positive tool for ED. 47.37% revealed negative influence, only 44.44% focused on Pro-Ana and Pro-Mia. 15.79% provided both positive and negative arguments. The most studied SN were Twitter and Facebook.ConclusionsDespite the known negative effect that SN can have on ED, they can also be used as a supportive recovery framework. They can be used to identify dangerous behaviours and intervene or as a prevention tool.DisclosureNo significant relationships.

Abstract Lung cancer has the second highest incidence and leads cancer mortality worldwide, being Non-Small Cell Lung Cancer (NSCLC) the most prevalent subtype. Immunotherapy with checkpoint blockers has shown outstanding benefits in a subset of NSCLC patients, which are not accurately identified due to the lack of robust biomarkers of response. We hypothesize that specific molecular alterations of NSCLC tumor cells impact the immune microenvironment. Defining this association could improve the prediction of response to immunotherapy. This work aims to identify a multiparametric biomarker signature. We studied 178 tumor samples from a cohort of early stage NSCLC with complete clinical annotation. We analyzed their molecular aberrations, calculated their Tumor Mutational Burden and described their immune landscape by immunohistochemistry and a dedicated RNAseq panel. We defined novel subgroups of NSCLC tumors with specific immune, molecular and clinical features, showing an association between their molecular genotype and immune phenotype. Based on these data, subgroups were proposed as pro-immunogenic, pro-tumorigenic or mixed. Adenocarcinomas clustered in 4 groups. The pro-tumorigenic group had a significant higher proportion of alterations in ARID1A, FGF10, ROS1, TP53. One pro-immunogenic group had a significant higher proportion of MET alterations and lower proportion of EGFR alterations. An immune mixed group significantly accrued never smokers and had no alterations in FGF10. Squamous cell carcinomas clustered in 4 groups. The pro-tumorigenic group had a significant higher proportion of alterations in CCND1, FGF3, FGF10, FGF19, NOTCH1, PIK3CA, PIK3CB, TFRC. A pro-immunogenic group had a significant higher infiltration of T CD4+, T CD8+ and B cells and a higher overall survival. Another pro-immunogenic group had a significant absence of MYCN and NF1 alterations. Taken together we identified a set of candidate predictive biomarkers of response to immunotherapy in NSCLC. Genes overexpressed in pro-immunogenic tumors are related to adaptive immune response stimulation (CD28, FCRLA, JCHAIN, LY9, MS4A1, SLAMF7, TNFRSF9, TNFRSF17), antigen presentation (CD1C, CD1D, HLA-A), apoptosis (FAS), immune chemotaxis (CCL20, CCR4, CCR6), and immune regulation (CD53, PDCD1, SH2D1A, ZAP70). On the other hand, genes upregulated in pro-tumorigenic tumors are involved in angiogenesis (VEGFA), cell cycle regulation (BUB1, CCNB2, FOXM1, MAD2L1, TOP2A), cell growth/survival (IGF1R), DNA replication/repair (KIAA0101) and iron metabolism (HMBS, TFRC). These findings are being validated by Digital Spatial Profiling in a cohort of patients with advanced stage NSCLC that were treated with checkpoint blockers. If confirmed, these results could remarkably improve patient selection and the benefit upon immunotherapy. Citation Format: Javier Ramos-Paradas, David Gomez-Sanchez, Aranzazu Rosado, Alvaro Conrado Ucero, Nuria Carrizo, Ana Belen Enguita, Maria Teresa Muñoz, Esther Conde, Luis Paz-Ares, Eva Maria Garrido-Martin. Comprehensive analysis of non-small cell lung cancer identifies molecular genotype-immunophenotype associations and candidate biomarkers predictive of response to immunotherapy [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 1245.

<p>Program kredit tebu rakyat melalui kemitraan terutama upaya untuk meningkatkan produksi tebu dengan penyediaan kredit untuk sarana produksi. Tujuan penelitian ini adalah untuk mengetahui keuntungan pro-duksi tebu rakyat dengan bantuan kredit dan menjelaskan faktor-faktor yang mempengaruhi keun-tungan produksi tebu. Penelitian ini menggunakan data selama satu musim tanam 2013/2014. Pengambilan sampel dilakukan secara <em>purposive</em>, dengan kriteria (1) petani tebu rakyat yang memperoleh kredit KKP-E; (2) luasan lahan &gt;1,0 ha dan jumlah sampel ditentukan secara <em>quota sampling</em> sebanyak 30 orang. Kuesi-oner terstruktur digunakan untuk mengumpulkan data produksi dan pendapatan petani, didukung dengan data sekunder. Statistik deskriptif seperti rata-rata, standar deviasi, nilai minimum, dan maksimum diguna-kan dalam analisis data. Analisis <em>benefit</em> dan <em>cost</em> digunakan untuk menghitung keuntungan, sementara ana-lisis regresi linier berganda digunakan dalam mengidentifikasi faktor-faktor yang mempengaruhi keuntungan per hektar. Hasil penelitian menunjukkan bahwa keuntungan rata-rata per hektar sebesar Rp12.400.000,00. Variabel luas lahan, rendemen, umur, pendidikan, biaya pupuk per hektar, dan biaya tenaga kerja per hektar secara signifikan (p&lt;0,01) mempengaruhi keuntungan petani tebu rakyat kredit di daerah penelitian. Hal ini memberikan gambaran bahwa petani tebu yang mengakses kredit KKP-E untuk pinjaman permodalan dalam usaha tani berupa sarana produksinya dapat meningkatkan produksi dan berdampak terhadap keuntungan produksi tebu per hektar.</p><p> </p><p>Financial aid for smallholder sugarcane famers through partnership program is mainly for production means. This research is aimed to determine the farmers’ profit of one hectare sugarcane production and to explain factors that affect the profit. This study used data of 2013/2014 sugarcane planting season. Samplings were taken purposively with criteria: (1) the farmers received KKP-E credit scheme, (2) the land ownership was &gt;1.0 ha, and the number of samples were determined using quota sampling for 30 farmers. Structured questioners were used to collect data on production and income of the farmers, which were also supported by secondary data. Description statistics such as means, standard deviation, minimum, and maximum values were used for data analyses. Benefit and cost analysis were used to calculate the profits, while the multiple linear regression analysis is used to identify the factors that affect the profit per hectare. The results showed that favorable circumstances with the average profit per hectare were Rp12,400,000.00. The variables: land area, yield, farmers’ age and education, the cost of fertilizer and labor per hectare affected significantly (p&lt;0.01) to the farmers profit. This study showed that farmers who have access to KKP-E credit scheme for loan capital in the form of farm production facilities could increase production and had impact on profit.</p>

Received opinion holds that pro-ana are “sites that promote anorexia”. In this paper, I will describe the stigmatization process operating in digital environments and the evolution of pro-ana identities in the light of the theories that view eating disorders (EDs) as culture-bound syndromes. I will then illustrate the findings of an ethnographic study of the ana-mia (from the contraction of anorexia and bulimia) culture that has emerged on Italian social media (blogs and visual SNSs such as Instagram). Analyzing the forms of self-representation drew back the curtains on the “popular discourse” of the ana-mias, whose digital bodies express the need for self-discipline typical of post-feminist identity in neoliberal societies. Ana-mias represent themselves as #anawarriors: their life is an ongoing battle against their illness and to defend themselves from outsiders, but is some cases also to gain visibility and reach the status of microcelebrities.

Failure of immune tolerance can lead to autoantibody production resulting in autoimmune diseases, a broad spectrum of organ-specific or systemic disorders. Immune tolerance mechanisms regulate autoreactive T and B cells, yet some lymphocytes escape and promote autoantibody production. CD4+ T cell dysregulation, characterized by decreased or impaired regulatory cells (Tregs) and/or accumulation of memory and effector T cells such as TH17, plays a crucial role in the pathogenesis of these diseases. Antinuclear antibody (ANAs) testing is used as a first step for the diagnosis of autoimmune disorders, although most ANA-positive individuals do not have nor will develop an autoimmune disease. Studying the differences of T cell compartment among healthy blood donors, ANA-negative patients and ANA-positive patients, in which loss of tolerance have not led to autoimmunity, may improve our understanding on how tolerance mechanisms fail. Herein, we report that ANA-positive patients exhibit a distinct distribution of T cell subsets: significantly reduced frequencies of recent thymic emigrants (RTE) and naïve T cells, and significantly increased frequencies of central memory T cells, TH2 and TH17 cells; modulations within the T cell compartment are most profound within the 18-40 year age range. Moreover, CD4+ T cells in ANA-positive patients are metabolically active, as determined by a significant increase in mTORC1 and mTORC2 signals, compared to ANA-negative patients and healthy blood donors. No significant impairment of Treg numbers or pro-inflammatory cytokine production was observed. These results identify a unique T cell signature associated with autoantibody production in the absence of autoimmune disease.

Until the mid 1980s, Bordo writes, anorexia was considered only in pathological terms (45-69). Since then, many theorists such as Malson and Orbach have described how the anorexic individual is formed in and out of culture, and how, according to this line of argument, eating disorders exist in a spectrum of “dis-order” that primarily affects women. This theoretical approach, however, has been criticised for leaving open the possibility of a more general pathologising of female media consumers (Bray 421). There has been some argument, too, about how to read the agency of the anorexic individual: about whether she or he is protesting against or operating “as if in collusion with,” as Bordo puts it (177), the system of power relations that orients us, as she writes, to the external gaze (27). Ferreday argues that what results from this “spectacular regime of looking” (148) is that western discourse has abjected not only the condition of anorexia but also the anorectic, which in practical terms means that, among other measures, the websites and blogs of anorectics are constantly being removed from the Internet (Dias 36). How, then, might anorexia operate in relation to itself?In the clinical fields the subjectivity of the anorectic has become an important area of study. Norwegian eating disorder specialist Skårderud has discussed what he calls an anorectic’s “impaired mentalisation,” which describes a difficulty, as a result of transgenerationally transmitted attachment patterns, in regulating the self in terms of “understanding other people’s mind, one’s own mind and also minding one’s own body” (86). He explains: “Not being able to feel themselves from within, the patients are forced to experience the self from without” (86). While a Foucauldian approach to eating disorders like Bordo’s might be considered a useful tool for analysing this externalised aspect of the anorexic predicament, anorectics’ difficulty with feeling “themselves from within” remains unexamined in this model. Ferreday has described the efforts, in more recent discourse, to engage with the subjective experience of “anorexic embodiment” (140). She is conscious, however, that an enduring preoccupation with “the relation between bodies and images” has made the relations between embodied selves “almost entirely under-theorized”, and an understanding of the lived experience of eating disorders too often reduced to the totalising representations of “abject spectacle” or “heroic myth” (153). In this context Ferreday has welcomed the publication of Warin’s ethnographic study Abject Relations: Everyday Worlds of Anorexia for providing a point of access to the subjective experience of anorectics. One important aspect of Warin’s findings, though, remains unremarked upon in Ferreday’s review: this is Warin’s astonishing conclusion from her investigations that anorexic practices successfully “removed the threat of abjection” for her participants (127). It is exactly at this point in the current debate about eating disorders and subjectivity, and the role of abjection in that subjectivity, that I wish to draw upon the Gothic. As Hogle maintains, abjection has a significant role to play in the Gothic. Like Warin, he refers to Kristeva’s notion of the abject when he describes the “throwing off” whereby we might achieve, in Hogle’s paraphrasing of Kristeva, “a oneness with ourselves instead of an otherness from ourselves in ourselves” (“Ghost” 498-499). He describes how the Gothic becomes a “site of ‘abjection’” (“Cristabel” 22), where it “depicts and enacts these very processes of abjection, where fundamental interactions of contrary states and categories are cast off into antiquated and ‘othered’ beings” (“Ghost” 499). This plays out, he writes, in a process of what he calls a “re-faking of fakery” that serves “both to conceal and confront some of the more basic conflicts in Western culture” (“Ghost” 500). Here, Hogle might be describing how the abject anorexic body functions in the “spectacular regime of looking” that comprises western discourse, as Ferreday has portrayed it. Skårderud, however, as noted above, has suggested that the difficulty experienced by those with eating disorders is a difficulty that involves a regulation of the self that is understood to occur prior to the more organised possibility of casting off contrary states onto “othered” beings. In short, the eating disordered individual seems to be already an embodied site of abjection, which suggests, in light of Hogle’s work on abjection in the Gothic, that eating disordered experience might be understood as in some way analogous to an experience of the Gothic. Following Budgeon, who has stressed the importance of engaging with individual “accounts of embodiment” as means of moving beyond the current representation-bound impasses in our thinking about eating disorders (51), in this paper I will be touching briefly on “pro-ana” or pro-anorexic Internet material before proceeding to a more detailed analysis of Marya Hornbacher's Wasted: A Memoir of Anorexia and Bulimia. Punter, drawing on trauma theorists Abraham and Torok through Derrida, writes that “Gothic tests what it might be like to be a shell […] a shell which has been filled to the brim with something that looks like ourselves but is irremediably other, to the point that we are driven out, exiled from our home, removed from the body” (Pathologies16). In response, I will be suggesting that the eating disordered voice enacts the Gothic by dramatising “what it might be like to be a shell” since that embodied voice finds itself to be the site of abjection: the site where behind its distractingly visible “shell”, the ego, using anorexic idealisation, is compelled to use anorexic practices that “throw off” in an effort to achieve an ever-elusive sense of oneness. Due to Punter's long familiarity and shared vocabulary with a wide range of post-Freudian psychoanalytic theory, I will be particularly referring to his evocations of the Gothic, which he has characterised as a “kind of cultural threshold” (Introduction 9), to demonstrate how an examination of eating disordered experience alongside the Gothic might promise a more nuanced access to eating disordered subjectivity than has been available hitherto. Marya Hornbacher maintains in her memoir Wasted that anorectics, far from hating food, are in fact thinking about it constantly (151). If anorectics always think about food, the visual content of their Internet sites might seem to suggest otherwise: that their thoughts are mostly occupied by bodies—particularly thin, emaciated bodies—which form the material that these sites call “thinspiration” for the “pro-ana” writer and reader. Thinspiration, although not yet recognised by the Oxford English Dictionary, is understood to designate inspiring words or images of thinness that, further to Hornbacher's observations, might be understood as helping the food-obsessed anorectic to manage that obsession. Many pro-ana sites have their own thinspiration pages which, aside from the disturbing frame of the pro-ana verbal content that can include specifying dangerous techniques for abstaining, vomiting and purging, might be little more distressing to a viewer than any readily accessible fashion imagery. On the pro-ana site, however, whether mixed among the seemingly ordinary images or in a section all on its own,the spectre of the walking dead will often intrude. A “pro ana thinspiration” Google image search might yield, similarly, a small cadaverous corner to the purportedly inspiring imagery. It might also yield a tweeted response, from a pro-ana tweeter, to what might have been similar images of thinspiration which, far from affording inspiration, seem to have prompted intense anxiety: “I see the pictures I put up, then I see the morning thinspo everyone tweets, and I just feel gross ..[sic]”. This admission of despair sends a fearful, anxious affect loose among the otherwise serene uniformity of the “thinspo” imagery from which it had ricocheted, apparently, in the first place. Thinspiration, it seems, might threaten just as often as it assists the eating disordered subject to achieve self-regulation through their anorexic practices and, as this screen shot suggests, the voice can offer the researcher a small but potent insight into the drama of the eating disordered struggle.Psychologists Goldsmith and Widseth have stated that Hornbacher’s Wasted “gives the reader a feel for what it is like to live in an anorexic client’s head” (32). Although the book was a bestseller, newspaper reviews, on the whole, were ambivalent. There was a sense of danger inherent in the turbulent, “lurid” details (Zitin), and unresolved nature of the narrative (MacDonald). Goldsmith and Widseth even refer to Hornbacher's reported relapse and rehospitalisation that followed a “re-immersing” in “the narrative” of her own book (32). Kilgour has observed that the Gothic is a space where effects come into being without agents and creations prosper without their creators (221). While Radcliffe's novels might tend to contradict this claim, it is important to note that it is at the borders between explication and a seeming impossibility of explication that the Gothic imaginary draws its power. Miles, for example, has argued that Radcliffe is concerned not so much with dispelling the supernatural per se but with “‘equivocal phenomena of the mind’” (99-102). In Wasted, Hornbacher writes of her fear of “unsafe” foods whose uncanny abilities include the way they “will not travel through my body in the usual biological fashion but will magically make me grow” (20). Clearly, Hornbacher is not referring here to reasoned premises. Her sense, however, of the ambiguous nature of foodstuffs bears an important relation to Radcliffe's “equivocal phenomena”, and indeed the border-defying aspects of Kristevan abjection. In Abject Relations, Warin discovered that her anorexic participants shared what seemed to be magical beliefs in the ability of foodstuffs to penetrate the body through skin or through the nose via smells (106-127). The specific irrationality of these beliefs were not at issue except that they prompted the means, such as the washing of hands after touching food or shoving towels under doors to impede the intrusion of smells that, along with the anorexic practices of starving, purging and vomiting, served to protect these participants from abjection. When Hornbacher describes her experience of bulimia, the force, textures and sheer weight of the food that she eats in unimaginable, enormous quantities so that it bursts the sewer and floods the basement as vomit (223) become all the more disconcerting when the disgusting effects, whose course through the sewer system cannot be ignored, are preceded by evocations of occasions when she anxiously searches for, buys, consumes and vomits or purges food: “one day you find yourself walking along, and you impulsively stop in a restaurant, order an enormous dinner, and puke in the woods” (120-1). Hornbacher’s eating disorder in fact is figured as an insidious double: “It and I live in an uncomfortable state of mutual antagonism. That is, to me, a far cry better than once upon a time, when it and I shared a bed, a brain, a body” (4). This sense of the diabolical double is most evident when the narrative is traversed by the desperation of an agitated protagonist who seems to be continually moving between the constricted upper spaces of dormitories, rooms and bathrooms, and gaping, sewerage filled basements, and whose identity as either the original or the double to that original is difficult to determine. For Hornbacher, even at the end of her memoir when she is presented as almost recovered from her eating disorders, the protagonist not only continues to be doubled, but also exists in fragments: she speaks to herself "as if [she] were a horse", speaking "severely to [her] heart" who will pull her down "by the hair" into a nightmarish sleep (288-289). Punter has elaborated on the way dream landscapes in the Gothic open space into paradoxically constricted but labyrinthine infinities that serve to complicate what he has referred to as the two dimensions of our quotidian experience (Pathologies 123). In Wasted, beds give way to icy depths of watery sleeps, and numerous mirrors either fragment the body into parts or alienated other selves, or yield so that the narrator might step, suddenly, into “the neverworld” (10). Out of the two in the doubling, it is not so much the eating disorder—the “It”—but the “I” that becomes most monstrous as occasionally this “I” escapes onto the empty streets where, glimpsed crouching, anxious and confused in a beam of headlights, she reminds us of Frankenstein’s creature on the mountainsides or in the wastes since, as her capacity to articulate is lost in that moment, she becomes an “othered” object in the landscape (173). When, one winter, Hornbacher develops an obsession with running up and down the hall at her school at five am, she sprouts fine fur all over her translucent white skin and begins “to look a bit haunted” (109); later, in a moment of horrifying self-awareness, she realises that she “looked like a monster, most of [her] hair gone, [her] skin the gray color of rotten meat” (266). Punter writes that it is in the “dizzying heights and depths” of the Gothic that such agitation can become frantic: “in vertigo, the sense that there is indeed nowhere to go, not up, not down, and also that staying where you are has its own imponderable but terrible dangers” (Pathologies 10). Hornbacher states that the “worst night of [her] entire life” was spent with “the old familiar adrenaline rush pumping through [her] [….] running through the town, stopping here and there and eating and throwing up in alleyways and eating and blacking out” (273). This ceaseless, anxious, movement, where it is not clear who or what is doing the pursuing, but clear that it is a flight from the condition of abjection, is echoed in the very structure of Hornbacher’s memoir, which moves back and forth in time, seemingly at random, always searching for the decisive event that might, at last, explain or give a definitive beginning point to her disorders. Not only is the “beginning” of the disorders—an ultimate explanation or initiating event—sought but never found, but the narrative also concludes with an Afterword in which the narrator is, demonstrably, yet to recover, and even as she lies in bed next to her husband, is unable to rest (289). As Punter writes: “In Gothic, we do not directly ask, What happened? We ask, Where are we, where have we come from—not in the sense of a birth question, but as a question of how it is that we have ‘come adrift’” (Pathologies 209)—a question which, as Hornbacher finds, she is unable to answer, but nonetheless is obsessed with pursuing—to the point where the entire narrative seems to participate in the very pursuit that comprises the agitated perambulations of her eating disordered body. Although the narrator in Hornbacher’s Wasted, is strikingly alone—even at the end of the memoir, when she is represented as married, her husband is little more than a comforting body—throughout the text she is haunted by the a/effects of others. Hornbacher’s family is shown to be a community where the principle of nurturing is turned on its head. The narrator’s earliest evocation of herself presents a monstrous inversion of the expected maternal relationship: “My mother was unable to breast-feed me because it made her feel as if she were being devoured” (12). The mother’s drive to restrict her own eating is implicated in the narrator’s earliest difficulties with food, and the mother’s denials and evasions make it all the harder for the narrator to make any sense of her own experience (156). A fear of becoming fat haunts all of the family on her mother’s side (137, 240-1); the father, conversely, is figured in terms of excess (22). When the two grandmothers care for the narrator, behind their contradictory attentions towards the young Hornbacher—one to put her on a diet, the other to feed her up (24)—lies a dearth of biographical material. The narrator’s attempts to make sense of her predicament, where her assertion, “there were no events in my life that were overly traumatic” (195), sounds the edges of this void and only serves to signal that this discomforting contested empty space is traversed, as Punter might suggest, by “the hidden narrative of abuse” (Pathologies 15). Certainly the vague awareness of a great-grandmother who, “a hefty person, was mocked” (98) hints at the kind of emotional trauma that might be considered too abject to be remembered. Punter observes that in the Gothic we are in the wake of the effects of events that we cannot know have even happened (Pathologies 208), and the remains of history that assault us “are not to be obviously or readily learned from; for they are the remains of the body, they are the imaginary products of vulnerability and fragility, they are the ‘remains’ of that which still ‘remains to us’; or not” (Pathologies 12). Hornbacher’s sense of disassociation from her self as a body, and the specificity of her own feelings, which she is only ever able to describe as “pissed or fine” (203), evokes an over-smooth shell, like the idealised images of thinspiration that both belie and reveal their anxious nether sides. Even at the conclusion of the memoir, the narrator still does not “yet” know what it might mean for her to be “well” or “normal” (283). Hornbacher writes: “I always had this mental image of me, spilling out of the shell of my skin, flooding the room with tears” (25). In eating disorders, the self, which has never been whole and entire, or self-regulated in Skårderud’s terms, struggles to self-regulate against the ever threatening encroachment of the abject in a way that suggests essentially Gothic scenarios; in eating disordered self-narratives like Hornbacher’s Wasted, this struggle is evident in the very Gothic dynamics of the text. Without the Gothic, which affords us a means of perceiving eating disordered subjectivity in all of its detailed and dramatic dimensions—a subjectivity that theorists to date have found difficult to grasp—neither the abjection inherent in the “spilling” nor the anxious idealisation of the very somatic sense of the ego in the “shell” in Hornbacher's statement can be, I would suggest, sufficiently understood. ReferencesAbraham, Nicolas, Maria Torok, and Nicholas T. Rand. The Shell and the Kernel: Renewals of Psychoanalysis. Tr. Nicholas T. Rand. Vol. 1, Chicago: U of Chicago P, 1994. Bordo, Susan. Unbearable Weight: Feminism, Western Culture, and the Body. Berkeley: U of California P, 1993. Bray, Abigail. “The Anorexic Body: Reading Disorders.” Cultural Studies 10.3 (1996): 413-29. Budgeon, Shelley. “Identity as an Embodied Event.” Body and Society 9.1 (2003): 35-55. Dias, Karen. “The Ana Sanctuary: Women's Pro-Anorexia Narratives in Cyberspace.” Journal of International Women's Studies 4.2 (2003): 31-45. Ferreday, Debra. “Anorexia and Abjection: A Review Essay.” Body and Society 18.2 (2012): 139-55. Goldsmith, Barbara L., and Jane C. Widseth. “Digesting Wasted.” Journal of College Student Psychotherapy 15.1 (2000): 31-34. Hogle, Jerrold E. “‘Cristabel’ as Gothic: The Abjection of Instability.” Gothic Studies 7.1 (2005): 18-28. Hogle, Jerrold E. “The Gothic Ghost of the Counterfeit and the Progress of Abjection.” A New Companion to the Gothic. Ed. David Punter. Chichester: Wiley-Blackwell, 2012: 496-509. Hornbacher, Marya. Wasted: A Memoir of Anorexia and Bulimia, New York: HarperCollins Publishers, 1998. Kilgour, Maggie. The Rise of the Gothic Novel. London: Routledge, 1995. MacDonald, Marianne. “Her Parents Always Argued at Meal Times. So, Perched in Her High Chair, She Decided Not to Eat. At all. Marianne MacDonald reviews Wasted: Coming Back from an Addiction to Starvation.” The Observer: Books, 22 Mar. 1998: 016. Malson, Helen. “Womæn under Erasure: Anorexic Bodies in Postmodern Context.” Journal of Community & Applied Social Psychology 9.2 (1999): 137-53. Orbach, Susie. Bodies. London: Profile Books, 2009. Orbach, Susie. Hunger Strike: The Anorectic’s Struggle as a Metaphor for Our Age. New York: Norton, 1986. Punter, David. Gothic Pathologies: The Text, the Body and the Law. Houndsmill: MacMillan P, 1998. Punter, David. Introduction. A New Companion to the Gothic. Ed. David Punter. Chichester: Wiley- Blackwell, 2012: 1-9. Shelley, Mary. Frankenstein; or, The Modern Prometheus (the 1818 Text). Ed. James Rieger. Indianapolis: Bobbs-Merrill, 1974. Skårderud, Finn. “Bruch Revisited and Revised.” European Eating Disorders Review 17.2 (2009): 83-88. Warin, Megan. Abject Relations: Everyday Worlds of Anorexia. New Brunswick: Rutgers U P, 2010. Zitin, Abigail. “The Hungry Mind.” The Village Voice: Books, 3 Feb. 1998: 135.

This is a qualitative study which purpose is to examine the experiences of the recovery process after a treatment for eating disorders.                                                          The questions we have decided to examine are; how did the women adapt to a healthier life after treatment, what are the women's perceived experiences of the aspects related to identity and identity work, and what external social influence was seen as important for their adjustment process to a healthier life? Methods: We have used computer-supported and semi-structured interviews. There were a total of nine women who took part in the study.                                                                                                                     Results: Majority of these women have been recovered from their eating disorders, but some still have major or minor problems. They found it rather difficult to adjust their life's without an eating disorder. Conclusions: Increased self-awarness led to greater control over the eating disorder. The women could begin to confer the new features that they identified with. The social network is described as having been a major factor in the recovery process.

Individualiseringen som det postmoderna samhället resulterat i, har försatt individer i en otrygghet där dessa tvingats anamma strategier för att hantera det ökade ansvar som individualiseringen inneburit. Dessa strategier ämnar att ge mening genom att vara verktyg i människors identitetsskapande som därigenom minskar otryggheten. Strategierna förekommer i olika kulturer som föreskriver meningsskapande förhållningssätt. Medlemskapet av gemenskaper är individens egna aktiva val. Identitetsskapandets kärna sker i samvaron med andra individer. Denna samvaro har för många unga förflyttats till Internet där nya former av identitetsskapande möjliggörs. Dessa är lika verkliga som den fysiska världens identitetskonstruktioner. Unga personer söker sig till Internet för att finna strategier till att lindra otryggheten som det postmoderna samhället och dess utseendekultur skapat. Syftet med denna uppsats var att undersöka om den internetbaserade subkulturen kring ätstörningar var en form av ungdomars och unga vuxnas identitetsskapande. Uppsatsen belyser även skolkuratorers roll i arbetet med ätstörningsproblematik inom skolan. Uppsatsen har utgått från en abduktiv ansats där en innehållsanalys av 15 svenska bloggar skrivna av ungdomar och unga vuxna genomförts. 18 skolkuratorer har även responderat i en enkätundersökning med fokus på ämnet utifrån den professionella rollen. De teoretiska perspektiv som uppsatsen utgått från var socialkonstruktivism och Zygmunt Baumans teori om identitetsskapande. Uppsatsens studier visade att subkulturen var ett instrument för identitetsskapande hos svenska ungdomar och unga vuxna. Den pro-anorektiska identiteten sammanföll inte med den fysiska världens normer och gav inga trygga kontakter vilket försatte individerna i en ambivalens där otryggheten åter uppstod. Majoriteten av skolkuratorerna hade kännedom om subkulturen kring ätstörningar, men få uppgav konkreta arbetsrutiner med hanterandet av ätstörningsproblematik i skolan. Detta betraktas som ett viktigt förändringsarbete inom socialt arbete då professionen arbetar med unga individer som riskerar att utveckla ett ohälsosamt beteende med grund i subkulturens ideal.

No
This book takes a novel approach to the study of male eating disorders – an area that is often dominated by clinical discourses. The study of eating disorders in men has purportedly suffered from a lack of dedicated attention to personal and socio-cultural aspects. Delderfield tackles this deficiency by spotlighting a set of personal accounts written by a group of men who have experiences of disordered eating. The text presents critical interpretations that aim to situate these experiences in the social and cultural context in which these disorders occur. This discursive work is underpinned by an eclectic scholarly engagement with social psychology and sociology literature around masculinities, embodiment and fatness, belonging, punishment, stigma, and control; leading to understandings about relationships with food, body and self. This is undertaken with a reflexive element, as the personal intersects with the professional. This text will appeal to students, scholars and clinicians in social sciences, humanities, and healthcare studies, including public health.