Artigos de revistas sobre o tema "Creating Verbatim Theatre"

AbstractFake News is often not taken seriously enough. It might appear like a mere hoax and too fantastical or bold to believe, just like the so-called ‘alternative facts’ presented about the size of the crowd at Donald Trump’s inauguration. Similarly, nationalistic tendencies, often driven by fake news and promoted by authoritarian leaders, can be underestimated. Recent British plays and performances about fake news which appeared after the Brexit vote make clear that the typical strategies of the liberal left of fighting against nationalism and authoritarianism seem to no longer work when taken on their own. These strategies include, for instance, postmodern techniques, the exposure of a misuse of power through the media or documentary theatre, or the foregrounding of marginalised and oppressed groups, e. g. by means of verbatim practices. They often lack efficacy nowadays because they have become undermined by ‘post truth’ or because they can reflect, rather than challenge, the mechanisms of fake news as well as the widespread feeling of uncertainty in the Western world, which in turn can be found at the root of a growth in nationalism and power of authoritarian leaders. This paper suggests that theatre is currently creating new strategies of dealing with these harmful developments. It argues that recent plays about fake news show that, in order to counter the disorientating effects of fake news, a new type of viewer is needed, the particularly ‘alert spectator,’ whose senses are strengthened through the performance, and who in times like these when people reach out for (fake) certainties amidst confusing uncertainty is able to develop a double vision: a postmodern and a post-postmodern one.

The problem of choreographic interpretation of the novel “Anna Karenina” by L. Tolstoy in the modern ballet theater is relevant: in the past twenty years, several outstanding choreographers have selected this theme for their performance. The subject of this article is the interpretation of the character of Levin by John Neumeier. The goal consists in revealing the expressive elements and peculiarities of choreographic language used by the ballet master in staging this role, as well as in juxtaposing them with the original literary text. The article employs comparative and analytical methods, overt observation (in the process of working with Neumeier on the role of Kitty), Neumeier's lectures prior to the Moscow premiere of “Anna Karenina” (from the author's archive), and materials from video archives of the theatre. Detailed semantic analysis of stage direction and choreographic language of the role of Levin became the basic instrument for determining the traits of Tolstoy’s hero, which Neumeier derived from the literary source. Tolstoy’s reasoning on the topics that require in-depth philosophical reflection, which were inscribed into the artistic fabric of the novel, are instilled in the role of Levin. Creating the choreographic interpretation of this character, Neumeier did not pursue the original verbatim. However, the choreographer strongly emphasizes the difference between Levin and other characters. Determination of the staging techniques used for this purpose define the novelty of the research results, which can be applied in the further study of Neumeier's works. This includes explicit monologue, Stevens' songs as musical background, bare feet of the dancer, series of symbolic leitmotivs of bodily movements, arbitrary bodily movements that resemble improvisation, usage of costume details. Levin's monologues represent a performance within a performance, philosophical-symbolic choreographic meditation that is not connected with the overall plotline. Such solution, despite all apparent differences, conceptually brings together the choreographed character of Levin and the original text. Interpretation of this role is one of the key components in interpretation of L. Tolstoy's novel by J. Neumeier, which encompasses the author’s innovative staging solutions.

Verbatim theatre is a sub-genre of the documentary theatre movement committed to authentic representations of ordinary people and events. As such, it has become a popular tool for Canadian theatre artists to examine contemporary political issues by presenting a plurality of perspectives on the same issue. Through the creation of an original verbatim play on housing in Kingston, I hope to test the effectiveness of verbatim in shaping people’s understanding of Kingston’s current housing crisis. By showcasing the perspectives of a diverse range of citizens, this play will consider the toll the housing crisis is taking on different people. This article examines the ways verbatim is especially well poised to represent Kingston’s housing crisis.

Mass vaccination programmes mean that poliomyelitis is almost a forgotten memory in the Global North. But in reality its effects continue as many people who contracted paralytic polio in childhood may develop functional deterioration (Post-Polio Syndrome or PPS) in later adulthood; mass migration and escape from violence means that it is also re-emerging in contemporary societies. Thus it is crucial for different audiences to have opportunities to engage with, and understand the life histories of polio survivors and their personal experiences of disease and disability across biographical and historical time. This article discusses the process of using recorded delivery verbatim techniques, with disabled and non-disabled actors, to translate ethnographic research about social history of polio into a creative accessible medium for new generation audiences to learn about the hidden, often contested, histories of disability and disease that may collide with professional, medical and public discourse. Our contention is that ethnodrama can give a voice to the voiceless, and enable them to contribute to the production of new knowledge, health interventions and policy instruments that affect their lives.

In my review of Zoltán Puskas’s OFF at the Novi Sad Theatre, I considered the implementation of contemporary performing currents, especially verbatim, in an atypical, most creative albeit minority-determined theatre environment. The work, based on regulatory administrative documents, problematizes the relation of society to art and vice versa, suggesting a new – or quite old – view of such engagement.

The article explores the role of a Brechtian theater pedagogy as “philosophical ethnography” in four investigative drama-based workshops, which took international students’ intercultural “strangeness” experiences as the starting point for aesthetic experimentation. It is argued that a Brechtian theater pedagogy allows for a productive rather than representational orientation in research, which is underpinned by a love for the aesthetic “re-entanglement” of (dis-embodied) language and ethical concerns about mimetic representational acts. To show how a Brechtian research pedagogy functioned as philosophical ethnography, the article maps the aesthetic transformation of participant Jamal’s verbatim account in the drama workshops—from (a) its emergence in a post-creative-writing discussion in Workshop 2, to (b) its enactment as a body sculpture in Workshop 3, and (c) to its translation into a rehearsal piece in Workshop 4.

To enhance student learning, many health profession programs are embracing involvement of patients in their curricula, yet little is known about the impact of such an experience on patients. Objective: To understand the experiences of patients who contributed to the creation of a Verbatim Reader’s Theater used in health professions curriculum. Methods: A semi-structured interview was conducted with a focus group of 3 patients who participated in curriculum development. The interview was recorded, transcribed verbatim, and analyzed for themes using van Manen approach to hermeneutic phenomenology. Results: Five themes emerged: (1) contextualizing contribution, (2) addressing expectations, (3) changing health-care service delivery, (4) sharing common experiences, and (5) coordinating participation. Conclusion: Patients had a positive experience contributing to curriculum development and found meaning in sharing their lived experience to shape the values of future clinicians. Strategies to promote continued success in partnership between patients and health professional curriculum developers include clear communication about the project’s direction and early discussion of patient role and expectations.

This article explores how performance and character can be used to represent the lives of real women in spaces of heritage. It focuses on two different site-specific performances created by the author in the South Ayrshire region of Scotland: CauseWay: The Story of the Alloway Suffragettes and In Hidden Spaces: The Untold Stories of the Women of Rozelle House. These were created with a practice-as-research methodology and aim to offer new models for the use of character in site-specific performance practice. The article explores the variety of methods and techniques used, including verbatim writing, spatial exploration, and Herstorical research, in order to demonstrate the ways in which women’s narratives were represented in a theoretically informed, site-specific manner. Drawing on Phil Smith’s mythogeography, and responding to Laurajane Smith’s work on gender and heritage, the conflicting tensions of identity, performance, and authenticity are drawn together to offer flexible characterization as a new model for the creation of feminist heritage performance. Victoria Bianchi is a theatre-maker and academic in the School of Education at the University of Glasgow. Her work explores the relationship between space, feminism, and identity. She has written and performed work for the National Trust for Scotland, Camden People’s Theatre, and Assembly at Edinburgh, among other institutions.

The essay focuses on Irish author Dermot Healy’s involvement with memories of old people within two collaborative projects: the making of a film based on the documentary novel I Could Read the Sky by Timothy O’Grady and Steve Pyke (1997), and the development of a documentary drama with the clients of a day care centre in Co. Monaghan, entitled Men to the Right, Women to the Left (2001). It examines the methods used to record the material and its subsequent creative use, particularly in comparison with the technique of British verbatim theatre, and in the context of the imperfections of individual memory that are deftly explored in Healy’s memoir The Bend for Home (1996). The essay ultimately argues that notwithstanding problems concerning authenticity, Healy’s play, alongside O’Grady and Pyke’s book and Nichola Bruce’s film version of it, should be regarded as vital contributions to the formation of Ireland’s cultural memory, particularly as they powerfully reconstruct “the mundane everyday” that is so often lost.

This article analyzes the modern Crimean Tatar costume from the perspective of succession of the traditional elements. The author systematizes general approaches towards design of the traditional and modern costume, indicating the characteristic features. At the present stage, the elements of the traditional Crimean Tatar costume are growing in popularity. Interpretation and modern stylization of the traditional elements of national costume leads to the formation of the unique style. The leading phenomenon in the approach towards design of the modern national costume is the scientific basis, which helps to preserve the traditional elements. The object of this research is the modern Crimean Tatar costume, while the subject is decorative and graphic approaches towards design. The primary task consists in determination of the principles of creation of Crimean Tatar image and its implementation into Crimean modern culture. The novelty of this research is defined by insufficient examination of the modern Crimean Tatar costume on the scientific level, although actively implemented into modern youth culture. The creative direction in the works of modern Crimean Tatar designers is divided into three approaches: verbatim reproduction of ethnic costume (mostly used wedding gear and theater costumes), authorial interpretation, and avant-garde approach, using metaphors as the basics of style. It is noted that in the approach with allusive metaphors it enough to complement modern costume with headwear similar to the traditional to add national flavor to the image. The author underlines the importance of development of modern Crimean fashion in all three directions, as each approach has a particular function.

In 2021, I created the verbatim documentary play, Two Truths and a Lie, to address how verbatim documentary theatre can serve as a springboard for dialogue regarding perceived truths around the 2016 and 2020 elections. This new verbatim documentary interlaces my connection with three of the conservative women I interviewed in 2019 around their response to “What are your thoughts about the 2020 election?” and incorporating the game, Two Truths and a Lie, to engage audience discussion around bias and perceived truth. The play emerged from a ten-day playwright retreat at The Hundredth Hill Artist Residency and was performed in Bloomington, Indiana, in the summer of 2021. This article aims to unpack and chronicle my experience in creating and performing this new work by narrowing in on the project’s methodology with excerpts from the script, performance and (in)-show discussion reflections, and future outcomes.

In this article, Egan and Pinchbeck combine Postdramatic Theatre (Lehmann, 2006), Composed Theatre (Rebstock and Roesner, 2012) and Score Theatre (Spagnolo, 2017) to address the representation of classical music in two separate contemporary performances they were involved in making. Egan addresses the question of ‘adapting scores’ in relation to Plane Performance’s Traviata (2010), where Verdi’s operatic score became the main ‘text’ from which the company were able to deconstruct and re-imagine the opera as a piece of contemporary theatre; one that celebrated the complexities and subtle nuances of the classical composition and brought a ‘sense’ of the opera to a contemporary theatre audience. The research focusses on the feedback loop between performance score and music score as an additive process of ‘musicalising’ the performance and ‘theatricalising’ the composition. Taking Etchells’ understanding of the interplay between ‘re-enacting and reactivating’ the score (2015) alongside Roesner’s sense of sampling as ‘the transformation of a citation into composable material’ (2016) the research examines the useful exchanges that emerge between the disparate texts of the performance world and the many ‘texts’ present in the music score. Pinchbeck addresses how to ‘stage scores’ by reflecting on Concerto (2016). The research is framed by Ravel’s instruction to conductors to ‘follow the score’ and biographises a piece of music (Concerto for the Left Hand). Using verbatim text, autobiographical and postdramatic devising techniques and archival research, the work advances Rebstock and Roesner’s definition of ‘composed theatre’ (2013) and Adrian Curtin’s ‘orchestral theatre’ (2019) by using music to structure theatre in both form and content. Concerto ‘stages scores’ by creating post-dramatic, post-traumatic performance and de-constructing/de-orchestrating post-conflict narratives around its original composition to reconfigure the relationship between audience and performer into an immersive and embodied ‘theatricalised concert’ (Bonshek, 2006).

The Reflective Practitioner Case Study (RPCS) methodology, as defined by John O’Toole in Doing Drama Research (2006), is situated within the broader category of qualitative practice-led research, with a focus on inducing practice based data for analysis and research. This article details my application of the RPCS methodology when researching the process and impact of verbatim theatre practice within the context of writing and performing the verbatim play bald heads & blue stars. I provide examples of the triangulated documentation of the creative process, demonstrate strategic planning for the induction of data in order to research the values that influence practice, and the approach used to explore the impact that being involved in a verbatim theatre process has on the interview subjects. While elsewhere I have published the findings of my research into the verbatim theatre process, values and impact of the bald heads & blue stars project, this article focuses specifically on the strategic implementation of various RPCS methods, such as interviewing, critically reflective journals (both written and audio recorded) and the archiving of external and integral materials related to the practice of writing and performing a verbatim play. This article systematically outlines the comprehensive and triangulated approach for inducing data and documenting a creative project when conducting practice-led research using a Reflective Practitioner Case Study.

Verbatim technique connects concepts such as ‘actual’, ‘real’, ‘original’ and ‘authentic’ to theatre, performance art and creativity. In this article, I consider the roles of creativity, art, veracity and reality when composing a performance text that is based on the ‘actual words’ of ‘real people’. What is the truth claim in verbatim performance, and how does it operate together with artistic creativity? My approach is that of an artistic researcher conducting research with children. When I collect materials for my verbatim performances, I use many of the same techniques and methods that childhood studies ethnographers use in their fieldwork. The performative turn in social sciences, with post qualitative inquiries and non-representational methodologies, and the educational turn in art, bring these fields even closer together. Both fields face the questions of veracity and creativity without any simple oppositional structure. I claim that, instead of concentrating on the friction between creativity and truth, it is important to acknowledge that creativity can be needed in order to lie less. I argue that ethnographic objects can lie if they are presented to us dead. Although performance art, or live art, claims to be the epitome of liveness and immediacy, it actually expresses the impossibility of guaranteed unmediated presence. The creative skills of an artist and ethnographer are needed, to keep the transcript and presented materials alive and communicating, to ensure that research remains reciprocal.

Photo by Sam McGhee on Unsplash ABSTRACT Medical education has a long history of discriminatory practices. Because of the hierarchy inherent in medical education, underrepresented-in-medicine (URiM) students are particularly vulnerable to discrimination and often feel they have limited recourse to respond without repercussions. URiM student leaders at a USA medical school needed their peers, faculty, and administration to know the institutional racism and other forms of discrimination they regularly experienced. The students wanted to share first-person narratives of their experiences; however, they feared retribution. This paper describes how the medical students partnered with a theater company that applied elements of verbatim theater to anonymously present student narratives and engage their medical school community around issues of racism and discrimination. The post-presentation survey showed the preponderance of respondents increased understanding of URiM student experiences, desired to engage in conversation about inclusion, equity, and diversity, and wanted to make the medical school more inclusive and equitable. Responses from students showed a largely positive effect from sharing stories. First-person narratives can challenge discriminatory practices and generate dialogue surrounding the experiences of URiM medical students. Authors of the first-person narratives may have a sense of empowerment and liberation from sharing their stories. The application of verbatim theater provides students the safety of anonymity, thereby mitigating fears of retribution. INTRODUCTION The field of medicine has a long history of discriminatory practices toward racial and ethnic minorities, women, and members of the LGBTQ+ community.[1] Because of the inherent hierarchy in medical education, medical students are particularly vulnerable to discriminatory practices and may feel they have limited recourse to respond to discrimination.[2] Underrepresented-in-medicine (URiM) students experience “death by a thousand cuts,” often with the perception that they are alone to shoulder and overcome injurious behavior inflicted by peers, faculty, and administrators. l. Social Impetus and Desire for Change Spring 2020 saw the confluence of three social exigencies in the United States: the disproportionate burden of the COVID-19 pandemic on people of color;[3] wide-spread awareness of racist police brutality;[4] and resurgence of demands for equity within medicine by the White Coats for Black Lives organization.[5] URiM student leaders at the Frank H. Netter MD School of Medicine at Quinnipiac University, CT, USA, felt compelled to awaken their medical school community to the bias and discrimination they faced regularly. The URiM student leaders (15 people representing Student National Medical Association, Latinx Medical Student Association, Netter Pride Alliance, Asian Pacific American Medical Student Association, Student Government Association, and White Coats for Black Lives) met regularly with the medical school dean and associate deans to address issues of culture and institutional racism. They needed their peers, faculty, and administration to know that institutional racism and other forms of discrimination were present in the school of medicine, despite vision and mission statements that prioritize equity and inclusion. To that end, in addition to advocating for policy changes, the URiM student leaders wanted to share personal stories from their classmates with the hope that the narratives had the power to instigate change for the better at the school of medicine. They wanted to be heard and seen and to have their perceptions recognized and valued; yet, they could not shake the fear of retribution if they were truly honest about their experiences. Therefore, the students concluded that anonymous storytelling was the safest approach. ll. Foundational Deliberations and Partnership To anonymizing their stories, the students first had to deliberate two foundational features: One: How to account for a plurality of opinions and make decisions? Two: How to speak about their personal experiences and maintain anonymity? The 15 URiM student leaders elected three students (GH, VS, SD) to organize the event and imbued the three organizers with decision-making capacity. The three students, named the Crossroads Organizers, arrived at decisions by consensus. With the aim of maintaining student anonymity, a faculty member (AW) suggested the students investigate using a theater company to present their stories – the premise being that the actors would provide anonymous cover for the students while speaking the students’ words. Having a script comprised exclusively of storytellers’ words is a foundational technique of verbatim theater.[6] The students decided the Crossroads Organizers would meet theater company representatives to seek assurance that their stories would be presented with respect and appropriate representation. Squeaky Wheelz Productions[7] is a theatrical production company specializing in giving voice to the stories of minoritized individuals. lll. Recruit Story Authors The Crossroads Organizers used email and social media platforms such as Facebook, GroupMe, and Instagram to invite medical students to author stories. Authors were given three weeks to submit their stories via an anonymous survey drop on Google Forms, thus assuring that no one, including the Crossroads Organizers, knew the identity of the story authors. lV. Work with the Theater Company The Crossroads Organizers met with the director of the theater company (AMW) multiple times to discuss logistics for the production. The director guided the medical students to refine their goals for the audience and authors (see Theater Company Process) and establish the timeline and task list to arrive at a finished product promptly. Initially, the Crossroads Organizers thought it would be a good idea to have the authors and actors meet to discuss their specific stories and roles. However, after further discussion, they decided that meeting would compromise the anonymity of the student authors and might discourage them from coming forward. Instead, they let the authors know they had the option of meeting their actor. In the Google Forms survey, the Crossroads Organizers provided the opportunity for authors to list specific demographic characteristics of the actor they wanted to portray their story. For example, a Latinx author could choose to have a Latinx actor portray their story. V. Theater Company Process The Squeaky Wheelz actors and director met to discuss how best to use their artistic skills to serve the students’ goals. Given that the collaboration occurred amid the COVID-19 pandemic, there were health, safety, technology, and geography parameters that informed the creative decisions. Actors were recorded individually, and then the footage was edited to create one cohesive piece. Using video meant that in addition to the artistic choices about casting, tone, pacing, and style (which are elements of an in-person event), there were also choices about editing, sound, and mise-en-scéne (“putting in the scene” or what is seen on screen). The Squeaky Wheelz director collaborated with the Crossroads Organizers about the project goals for their audience and colleagues. For example, the theater company encouraged the Crossroads Organizers to consider questions such as: Do they want to tell the viewer what to feel? If a student author identified their race or ethnicity in their story, should casting reflect that as well? Is there anything they would like the audience to know in a disclaimer, or should the stories stand on their own? Consequent to the discussions, the theater company made the decision to not include music or sound (often used in film to dictate emotion), to cast actors of the same race or ethnicity if the author included such identifiers, and to create an introduction for the piece. The introduction stated: “The stories you are about to hear are the true, lived experiences of students in this program, read by actors. Students submitted these words anonymously. We, the actors, ask you to listen.” The Crossroads Organizers expressed their goal was to share the stories authentically and to be clear that these were real experiences, not fictional accounts performed by actors. To serve these goals artistically in the mise-en-scéne, each actor was filmed in front of a plain white wall, in a medium-close-up, and holding a piece of white paper in the bottom corner of the frame from which they read the story. The actors looked straight to the camera for most of their reading, occasionally looking down to the paper to indicate that these words belonged to someone else visually. Actors were directed to “read the words,” not “perform the story” – to communicate the words simply and clearly rather than projecting an assumed emotionality behind the story. This choice was made for two reasons: One, the stories were submitted anonymously, and an assumed emotion may have been inaccurate to the author’s intention; two, without projecting assumed emotionality, the audience has permission to feel and think for themselves in response. All the actors worked independently to prepare for their virtual shoot dates. They also were available if any student authors wanted to meet about their personal stories. [One author chose to meet with their actor.] The final production, comprised of 16 student stories, was entitled Netter Crossroads: A Discourse on Race, Gender, Sexuality, and Class. Vl. Finding the Audience Knowing the unique features and importance of the video as a tool to increase awareness of institutional racism and discrimination within the school community, the Crossroads Organizers aimed to secure as large a viewing audience as possible. To that end, they sought and obtained approval from the dean of the school of medicine to show the video during the Annual State of the School Address, which historically is delivered on the first day of classes and attracts a sizable cross-section of students, faculty, and staff. The Crossroads Organizers asked the dean and associate deans to make event attendance mandatory to engage as many students and faculty as possible in active reflection about discrimination, racial inequality, and social injustice within the medical education community. The deans agreed to make attendance mandatory for first-year medical students and to strongly encourage all other students, faculty, and staff to attend. The Annual State of the School Address is typically an in-person event. Because of the COVID-19 pandemic, all university events had to be hosted virtually on Zoom. The Crossroads Organizers valued the real-time shared experience of viewing the video as a community, so they decided to divide the video into four short segments. The shorter length increased the likelihood that the video’s audio and visual quality was not affected. Between the video segments, the Crossroads Organizers presented national data about underrepresentation in medicine. Vll. Attendee Feedback The 2020 State of the School event had 279 attendees who watched the video, Netter Crossroads: A Discourse on Race, Gender, Sexuality, and Class, in real-time. The audience was comprised of medical students, medical school faculty, staff, and administrators, and university administrators. A four-question Likert-scale survey and open-response field disseminated after the event indicated the vast preponderance of attendees were favorably impressed by the Crossroads video (see Table 1). Approximately 84 percent (67/80) of respondents strongly agreed or agreed with the statement that their understanding of URiM student experiences had increased based on the presentation. Approximately 82 percent (66/80) of respondents strongly agreed or agreed with the statement that the Crossroads presentation effectively conveyed the challenges of URiM students. Seventy percent of respondents (56/80) strongly agreed or agreed with the statement that they were more inclined to engage in conversation about inclusion, equity, and diversity since seeing the Crossroads presentation. Approximately 77 percent (62/80) of respondents strongly agreed or agreed that since seeing the Crossroads presentation, they wanted to learn more about how to help make the medical school more inclusive and equitable. Table 1. Likert-scale survey results after viewing Crossroads video (N=80). The open-response field attracted 24 commentators who largely made favorable comments. Representative favorable comments included: “That was a great presentation. I wish I could hear more from students like that.” “A big thank you to the students who conveyed their stories to the actors – that was a heavy lift.” “Hearing the stories of people at Netter made this presentation hit close to home.” “The Crossroads presentation was outstanding and really opened my eyes to things that I had no idea were happening or that I had never even thought about.” “Definitely we need to hear more of these voices. Very powerful and moving session!” “It was powerful to hear real students’ experiences, played by actors…It communicated to me that Netter is…really committed to improving diversity and inclusion.” Representative unfavorable comments include: “I found this style confrontational instead of conversant/dialogue, and that may have been what the students were going for…but dialogue might have been just as, if not more, effective…” “I fear that welcoming new students virtually to our school by sharing stories of bias, racism, and sexism at our own institution may have left them feeling even more isolated and insecure.” “We need less of these presentations.” Vlll. Student Author Survey After the assembly, the Crossroads Organizers posted announcements on their social media sites inviting the student authors to respond to two queries about their experiences of sharing their stories. Since the student authors were anonymous and unknown to the Crossroads Organizers, they could not directly query the student authors. Instead, the posted announcement asked for open responses to the following questions: a. How did writing and sharing your personal experience at Netter make you feel? b. How did viewing your story portrayed by actors during the state of the school address make you feel? Six of the sixteen student authors put their responses anonymously in a Google Forms survey drop. The authors indicated a range of feelings about writing and sharing their personal experiences. Several authors expressed appreciation for the process and the psychotherapeutic effects. “I feel as though it was an opportunity for my voice to be heard in an anonymous way.” [student author #3] “Empowered to get that frustration out.” [student author #4] “It helped me process some thoughts and emotions that were bothering me subconsciously. I was allowing things like microaggressions affect me without actually addressing the issues.” [student author #6] Others focused on the value of having an audience for their experience. “I feel as though at school, I am never in safe spaces to be able to share my concerns, and that my voice is never heard. I just appreciated being able to vent to someone else about my experiences other than my friends.” [student author #3] “Before this presentation, I had only shared my feelings about being viewed as a minority at school privately with my close friends. Hearing someone else’s stories normalized my feelings of isolation (unfortunately).” [student author #5] Two authors expressed concern about how their stories would be received. “A little worried about the reaction.” [student author #1] “Vulnerable, scared, apprehensive.” [student author #2] The authors also had a range of responses about their experience of seeing their stories portrayed by actors. For some, there was a sense of exuberance and activation. “Really empowered!” [student author #1] “The actors were excellent and really funneled our voices. Viewing both my story and the other students’ [stories] made me realize there is so much work that needs to be done in predominantly white medical schools.” [student author #5] Others conveyed hopefulness. “Heard…like attempts were made to at least take my experience seriously.” [student author #2] Some students experienced conflicting and even negative emotions. “It made me feel sad, but also proud…” [student author #3] “The negative stress racism and discrimination that plays on underrepresented medical students is traumatizing and completely unfair. We are all trying to succeed as future physicians and none of us should carry the burden of feeling targeted based on our skin color or physical features. Viewing the other stories made me feel angry that these micro/macro-aggressions are tolerated every single day.” [student author #5] “It made me feel vulnerable that my experience was on display for the community to see.” [student author #6] And finally, there was mention of the psychodynamic processing that took place from seeing their experiences. “I felt that it was relatively therapeutic.” [student author #3] “It also helped me work through the emotions that I had been suppressing.” [student author #6] CONCLUSION Discriminatory practices often go unnoticed or unmentioned in the medical education setting. Failure to address discriminatory practices leads to isolation, stress, and disempowerment. To mitigate these harms, the medical school curriculum should enable conversations and events about racism and other forms of discrimination. URiM student narratives can aid faculty and student development. After viewing the stories, facilitated conversations could address questions such as the following: a. What could you do to prevent this scenario from ever even occurring? b. Now that it has occurred, how will you support this student? c. What structural changes and/or policies need to be in place for corrective action to be effective? d. If the scenario in the video happened to you, what would you do next? e. Why would you make that choice? f. Alternatively, if you witnessed this happen to a student or faculty member, what would you do? g. Why would you make that choice? h. What are the potential personal and professional consequences of your choice? In alignment with the published literature, our small sample of student author respondents experienced positive therapeutic effects from the process of writing and sharing their stories.[8] At the same time, seeing other authors’ stories of discrimination portrayed by actors ignited anger and sadness for some of our students as they recognized the depth of trauma within the community. Partnership with a theater company provides students the safety of anonymity when telling their stories, thereby allaying their fears of retribution. While some student authors maintained a sense of vulnerability despite the anonymity, they also expressed a sense of empowerment, hopefulness, and pride. Medical educators and administrators must take bold steps to address institutional racism in a meaningful way. Health humanities, including theater, can help the medical education community recognize and overcome the harms imposed on URiM students by institutional racism and other forms of discrimination and awaken capacity for compassionate, respectful, relationship-based education. [1] Hess, Leona, Palermo, Ann-Gel, and David Muller. 2020. “Addressing and Undoing Racism and Bias in the Medical School Learning and Working Environment” Academic Medicine, 95, no. 12 (December): S44-S50. https://pubmed.ncbi.nlm.nih.gov/32889933/ [2] Naif Fnais et al., “Harassment and Discrimination in Medical Training: A Systematic Review and Meta-analysis,” Academic Medicine 89, no. 5 (2014): 817-827, https://doi.org/10.1097/ACM.0000000000000200; Melody P. Chung et al., “Exploring Medical Students’ Barriers to Reporting Mistreatment During Clerkships: A Qualitative Study,” Medical Education Online 23, no. 1 (December 2018): 1478170, https://doi.org/10.1080/10872981.2018.1478170 [3] “Racial Data Transparency,” Coronavirus Resource Center, Johns Hopkins University & Medicine, accessed July 15, 2021, https://coronavirus.jhu.edu/data/racial-data-transparency [4] Radley Balko, “There’s Overwhelming Evidence that the Criminal Justice System is Racist. Here’s the Proof,” Washington Post, June 10, 2020, https://www.washingtonpost.com/graphics/2020/opinions/systemic-racism-police-evidence-criminal-justice-system/. [5] “WC4BL,” White Coats for Black Lives, accessed May 15, 2021, www.whitecoats4blacklives.org. [6] Will Hammond and Dan Steward, eds., Verbatim: Contemporary Documentary Theatre (London: Oberon Books, 2012). [7] “Our Vision,” Squeaky Wheelz Productions, accessed June 30, 2021, www.squeakywheelzproductions.com/. [8] James Pennebaker and Joshua Smyth, Opening Up by Writing It Down: How Expressive Writing Improves Health and Eases Emotional Pain, 3rd ed (New York, London: The Guilford Press, 2016).

On 26 April 2002, in the German city of Erfurt, 19-year-old Robert Steinhäuser entered his former high school with two semi-automatic weapons. He killed the secretary, twelve teachers, two students, and a policeman before a staff member locked him in an empty classroom and he turned his gun on himself (Lemonick). Ten years later, I visited the city with the intention of writing a play about it. This was to be my fifth play based on primary research of an actual event. In previous projects, I had written about personal catastrophes of failed relationships, and reversals of fortune within private community groups. As my experience progressed, I was drawn to events of increasing complexity and seriousness. Now I was dealing with the social catastrophe of violent, deliberate loss of life that had affected the community on a national scale. I had developed a practice of making contact with potential participants, gaining their trust, and conducting interviews. I was interested in truth and authenticity and the ethics of writing about real experiences. My process was informed by the work of theorists Donna Haraway, Zygmunt Bauman and Roy Bhaskar. While embracing postmodern reflexivity, these thinkers nevertheless maintain the existence of a reality that operates independently of social construction (Davies 19). This involves a rejection of a postmodern relativism, in which “unadulterated individualism” (Bauman 2) leaves us free to construct our own worlds with impunity. Instead, we are invited to acknowledge that “we are not in charge of the world” (Haraway 39), and that we are answerable for our relationships within it. I intended to challenge postmodern notions of truth with work that was real rather than relative, authentic rather than constructed. I believed that a personal relationship between me and those who inspired my work was crucial. This relationship would be the ethical foundation from which I could monitor the value of my work and the risk of harm to those involved in the stories I chose to tell. I launched into the Erfurt project intending to follow my established process. But that didn’t happen. I went to Erfurt on the tenth anniversary of the event. I attended an official memorial ceremony at the school, and another service at the church which had been heavily involved in counselling the bereaved. In the evening I saw a theatre production at the Erfurt Theatre entitled Die Würde der deutschen Waffenschränke ist unantastbar (The Dignity of German Weapons Cupboards is Inviolable). The piece, by writer and journalist Roman Grafe, is based on interviews and contemporary reports about this and similar incidents around Germany. My intention had been to make initial contact with people and lay the ground-work for subsequent communication and interviews for my project. However, the whole time I was in Erfurt, I spoke to no one, apart from waiters, shopkeepers and a lonely sight-seeing chimneysweep who cornered me for a conversation in the cathedral. It’s highly likely I couldn’t have done the interviews the way I had planned them anyway. But the point is that, in Erfurt, I decided I wasn’t going to try. The work I had done in the past was always about uncovering an untold story. My drive to investigate and illuminate a story was directly related to how hidden, surprising, and unreachable it was. This was a big part of how I judged the value of what I was doing, despite the inherent inequitable power of the colonizing voice (hooks 343). My previous experience had been that the people I found wanted to speak to me because no one had ever asked them for their story before. I also believed in the value of unearthing a story for an audience who either didn't know about it, or wanted to know more. Neither of these applied in Erfurt. This event attracted enormous media attention. There are dedicated books, documentaries, YouTube shorts, essays, Masters theses, parliamentary reports, inquiries, debates, magazine articles, and newspaper reports. Many people, including survivors, the bereaved, professionals, and Robert Steinhäuser’s parents and friends, had already spoken. Inquiries for more information keep coming. The principal of the school has ring binders full of them and, even after ten years, they continue to stream onto her desk every week (Müller 165). When I was at the official memorial service at the school, I saw reporters and photographers hovering in the crowd, sneaking around to catch moments of grief. I was ashamed to feel that I was one of them. For all my noble aspirations, academic justification and approval by an ethics committee, the sheer volume of interest in this event combined with the ongoing pain of those involved made what I was doing seem grubby. The closest I came to a personal interaction was a pencilled note in the margins of a copy of Für heute reichts (Geipel), a hybrid narrative-style investigation of the event which I borrowed from the library. The copy had been underlined throughout. On page 230, the investigator of the story is warned away by a bereaved lawyer: Ich kann Ihnen im Moment niemanden von den Angehörigen sagen, der bereit wäre, mit Ihnen zu sprechen. (I can’t tell you any of the next of kin at the moment who would be prepared to speak with you.) Written underneath in pencil: Ich hab’s nie ausgesprochen und doch denke ich, ich redete ununterbrochen davon. (I’ve never said it aloud and yet I think I’ve talked about it continuously.) I took this as a warning: those who wanted to speak already had; those who didn’t, wouldn’t. And more importantly, it was painful either way. To comb over this well-mined ground yet again, causing even more pain in the process, seemed unethical to me. The risk of further harm was obvious. The stories that people had told were horrifying. At the centre of each of them: raw, hopeless pain. The testimonials all spiralled into a tunnel of loss, silence, death, and blame. They bristled with the need for community, to have been there, the indignity and pain of not being with their loved ones when they needed them. The painful, horrible, awful truth: there is nothing they could have done. As I sat in the memorial church service in Erfurt, I felt the depth of my own losses yawning inside me and I was almost engulfed with sadness. The vulnerability of my loved ones and my own mortality loomed so large that I had to consciously control myself and pull myself back from the brink. It’s that silent place of grief that Cixous identifies as both aesthetically compelling and ethically fraught (McEvoy 214). It’s the silence where death exists. This is where the people around me had been for ten years. I’ve been taken to that place so many times in the course of researching this event, and it was in the theatre that it was most intense. I sat in the theatre and experienced a verbatim monologue from a bereaved mother, performed by an actress sitting on the edge of the stage, reading aloud from printed sheets of paper. A fifteen minute monologue of how she found out about the shooting, the wait for more news, how her daughter's mobile phone didn't answer, how she found out her daughter had been killed when someone called her to offer condolences, what the days, weeks and months afterwards were like, the celebration of her birthday beside her grave. It was authentic, in that it came directly from the person who had experienced it. The ethical values of the theatre maker were evident in the unedited rawness of the piece and the respect it was given within the production. This theatre piece did exactly what I had thought I wanted do: it opened a real window into what happened. But it wasn’t satisfying to experience. It was just plain awful. What I have come to believe, as an artist wanting to interpret this event with integrity, is that opening this window into grief is not enough. The tunnelling spiral of pain, loss and blame goes nowhere but down. It’s harder to bear because the victims were young, and they were killed in an explosion of violence, at the imposition of a stranger’s will, in a place that was supposed to be safe. But when you strip away the circumstances, the essence of loss is the same, whether your loved one dies of cancer, in a car accident, or a natural disaster. It’s terrible, and it’s real, but it’s not unique to this event. If I was going to be part of a crowd picking over the corpses, then I felt I had to be very clear within myself why I had chosen these ones. I was staying in a monastery where two hundred and sixty-seven people were killed by a bomb while sheltering in the library during World War II. Stories of violent death and loss are everywhere. Feeling the intensity of that loss as though it’s your own isn’t necessarily productive. A few weeks before, I had passed the scene of an accident on the way to school with my daughter. A girl had been hit by a car and seriously injured. The ambulance officers were already there and they had put a cushion under the girl's head, and they were at the ambulance preparing the stretcher. The girl was lying in the middle of the road, alone and crying. As we passed and walked towards the school, girls were running from the front gates to join the expanding fan of onlookers standing there, looking, shaking their heads, agreeing with each other how terrible it was. I wanted to tell them to go away. It highlighted for me the deeply held response to trauma that my parents instilled in me: if there’s nothing you can do to help, then you have no business being there. Standing around watching turned the girl’s pain turned her into a spectacle. It created a bright line between the spectators and the girl, while simultaneously making the spectators feel as though they were part of her story and that they were special for witnessing it. They could go back to class and say: I was there, it was terrible. The comfort seems to be in processing sympathy into a feeling of self-importance at having felt pain that isn’t yours. I have felt the pain of the bereaved. I have cried for those who were killed. But my tears have not brought me closer to understanding what happened here. I had the same feeling of wrongness when I left the theatre as when I was escaping the crowd staring at the girl from the side of the road. Sharing the feeling of loss gave an illusion of understanding, solidarity, community and helpfulness that the spectators could then just walk away from and take superficial comfort from, without ever dealing with what I think is the actual reality of the event. In my opinion, the essence of this event does not lie in the nature of the violence and its attendant loss. What happened in Erfurt wasn’t an accident. These were targeted murders. The heart of this event is not the loss: it’s the desire to kill. This is what distinguishes this particular kind of event from any other catastrophe in which lives are lost. At its centre: someone did this on purpose. Robert Steinhäuser was expelled from school without any qualifications, so he was unemployable and ineligible for further education. He didn’t tell his family or his friends about the expulsion, so for months afterwards he lived a charade of attending school. When he attacked, he specifically targeted teachers and actively tried to avoid hurting students. (The two students who died that day were killed as he shot through a locked door.) According to the state government commission into the incident, Robert Steinhäuser’s transgression was an attempt to achieve recognition and public importance (Müller 193). It appears that he was at a point where he decided that the best thing or the only thing he could do was enact a theatrical mass murder of the people he thought were responsible for his misery. For me, focusing on the repercussions and the victims and the loss actually reinforces the structures that led Robert to make this decision: Robert is isolated, singular, and everyone else is against him. For many, this is seen as the appropriate way to deal with him. Angela Merkel, the conservative party leader at the time, said: Wer das Unverständliche verstehbar und das Unerklärbare erklärbar machen möchte, der muss aufpassen, das er sich nicht – zumindest unterschwellig – auf die Seite des Täters stellt und versucht, das Unentschuldbar mit irgendwelchen Umständen zu erklären. (Slotosch 1) (Whoever wants to make something that’s beyond understanding understandable and the inexplicable explicable has to be careful that he doesn’t—even unconsciously—stand on the side of the perpetrator and try to explain the inexcusable with circumstances of some kind.) According to Merkel, even to attempt to understand Robert is to betray his victims, and places you on the wrong side of the line that defines our humanity. Many of those who were directly affected by the event believe this as well. A recurring issue for many of the survivors and bereaved is the need to suppress the memory of Robert Steinhäuser. The school principal, Christiane Alt, said: Ich kann es nicht ertragen, dass er so postmortalen Ruhm auf sich zieht – das passiert immer wieder, nicht nur im Internet – und dass die Namen der Opfer ins Vergessen sinken. (Müller 160) (I can’t bear that he attracts such posthumous celebrity—it keeps happening, not just on the internet—and that the names of the victims sink into obscurity.) There is ongoing debate about the appropriateness of a seventeenth tribute: seventeen people died that day, only sixteen are officially mourned. There were sixteen names on the plaque at the school, sixteen candles on the memorial on the steps, and sixteen people were honoured and remembered in speeches. The voices of the perpetrators were unheard in the theatre piece. They were given no words and no story. It was only in the church that there was a seventeenth candle, on its own, to the side, in the dark. I have circled around this story for over a year and I keep coming back to Robert, however unwillingly. I am a dramatic writer. I write characters who take action. The German word for “perpetrator” is Täter. From the verb tun, to do. It means “do-er.” Someone who does something. It’s closer to our word “actor”, which for me reinforces the theatricality of the event as a whole. Robert staged this event. He wanted witnesses, as the impact of what he did depends on it. He even performed in costume. I am concerned that looking at Robert may actively reinforce the dramaturgical structure that he orchestrated, and thereby empower him and those like him. He wanted people to see him and know his story, and this is the only way he felt he could take control over it and face its indignity. I don’t want him to be right. All of this has left me in a very strange position. My own ethical process has actually collapsed beneath my feet. I had relied on giving a voice to those who wanted to speak—those people have already spoken. I saw value in uncovering a story that was previously unknown. This one has been examined many times over. I relied on personal, situated relationships between myself and those involved in the event. I have no such relationship. And if I did, what I see as an ethical response to this event—that is to try to understand Robert’s story—would actually be contrary to what many of those involved in the event want. I would run the risk of hurting those I most want to champion. It’s a risk I’ve had to run before. My last play was about a fifteen-year-old girl who had a sexual relationship with a teacher. I interviewed her and her friends, family, court officials, and also spoke to the teacher himself. The girl is highly intelligent and she had suffered terribly, but she could also be conceited and manipulative, and for me that truth was a crucial part of her story. I believed I got it right, but I also knew I ran the risk of hurting her, which of course I didn’t want to do. The girl came to see the play on opening night and I was absolutely terrified. We couldn’t speak, because she has to remain anonymous, but she thanked me via e-mail afterwards and told me that she felt privileged. She said that the play gave her experience a level of dignity that she would never have found otherwise. I was relieved, humbled, honoured, and vindicated. This is what I hoped for: a creative work about real events that was truthful and authentic, without being exploitative or hurtful. I had thought that the process relied on this ethical and responsible relationship. But the girl told me what she appreciated most was the energy and integrity with which I had dedicated myself to her story. This response has helped me to continue with my project. I am no longer sure of how to achieve an ethical, authentic artistic outcome, or even what that may be. But I still believe in my own capacity to ask questions with energy and integrity, and I hope that this will be enough. Because it’s all I have left. References Bauman, Zygmunt. Postmodern Ethics. Blackwell: Oxford, 1993. Davies, Charlotte Aull. Reflexive Ethnography: A Guide to Researching Selves and Others. Routledge: London, 2008. Die Würde der deutschen Waffenschränke ist unantastbar (The Dignity of German Weapons Cupboards Is Inviolable). Dir. Roman Grafe. Erfurt Theatre, 2012. Geipel, Ines. Für heute reichts (Amok in Erfurt). Berlin: Rohwohlt, 2004. Haraway, Donna. “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective.” Turning Points in Qualitative Research: Tying Knots in a Handkerchief. Eds. Norman K. Denzin, and Yvonna S. Lincoln. Walnut Creek, CA: AltaMira P, 2003. 21–46. hooks, b. “Marginality as a Site of Resistance.” Out There: Marginalization and Contemporary Cultures. Eds. Russell Ferguson et al. Cambridge, MA: MIT P, 1990. 341–343. Lemonick, Michael. D. “Germany’s Columbine.” Time 159.18 (6 May 2002): 36. Mcevoy, W. “Finding the Balance: Writing and Performing Ethics in Théâtre du Soleil’s Le Dernier Caravansérail.” New Theatre Quarterly 22.3 (2003): 211–26. Müller, Hanno, and Paul-Josef Raue. Der Amoklauf: 10 Jahre danach—Erinnern und Gedenken. Essen: Klartext-Verlag, 2012. Slotosch, Sven. “Das alte Lied, das alte Leid.” Telepolis 30 Nov. 2006. 7 Jun. 2012 < http://www.heise.de/tp/artikel/24/24101/1.html >.

Story spreads out through time the behaviors or bodies – the shapes – a self has been or will be, each replacing the one before. Hence a story has before and after, gain and loss. It goes somewhere…Moreover, shape or body is crucial, not incidental, to story. It carries story; it makes story visible; in a sense it is story. Shape (or visible body) is in space what story is in time. (Bynum, quoted in Garland Thomson, 113-114) Drawing on Goffman’s classic work on stigma, research documenting the existence of discrimination and bias against individuals classified as obese goes back five decades. Since Cahnman published “The Stigma of Obesity” in 1968, other researchers have well documented systematic and growing discrimination against fat people (cf. Puhl and Brownell; Puhl and Heuer; Puhl and Heuer; Fikkan and Rothblum). While weight-based stereotyping has a long history (Chang and Christakis; McPhail; Schwartz), contemporary forms of anti-fat stigma and discrimination must be understood within a social and economic context of neoliberal healthism. By neoliberal healthism (see Crawford; Crawford; Metzel and Kirkland), I refer to the set of discourses that suggest that humans are rational, self-determining actors who independently make their own best choices and are thus responsible for their life chances and health outcomes. In such a context, good health becomes associated with proper selfhood, and there are material and social consequences for those who either unwell or perceived to be unwell. While the greatest impacts of size-based discrimination are structural in nature, the interpersonal impacts are also significant. Because obesity is commonly represented (at least partially) as a matter of behavioral choices in public health, medicine, and media, to “remain fat” is to invite commentary from others that one is lacking in personal responsibility. Guthman suggests that this lack of empathy “also stems from the growing perception that obesity presents a social cost, made all the more tenable when the perception of health responsibility has been reversed from a welfare model” (1126). Because weight loss is commonly held to be a reasonable and feasible goal and yet is nearly impossible to maintain in practice (Kassierer and Angell; Mann et al.; Puhl and Heuer), fat people are “in effect, asked to do the impossible and then socially punished for failing” (Greenhalgh, 474). In this article, I explore how weight-based stigma shaped the decisions of bariatric patients to undergo weight loss surgery. In doing so, I underline the work that emotion does in circulating anti-fat stigma and in creating categories of subjects along lines of health and responsibility. As well, I highlight how fat bodies are lived and negotiated in space and place. I then explore ways in which participants take up notions of time, specifically in regard to risk, in discussing what brought them to the decision to have bariatric surgery. I conclude by arguing that it is a dynamic interaction between the material, social, emotional, discursive, and the temporal that produces not only fat embodiment, but fat subjectivity “failed”, and serves as an impetus for seeking bariatric surgery. Methods This article is based on 30 semi-structured interviews with American bariatric patients. At the time of the interview, individuals were between six months and 12 years out from surgery. After obtaining Intuitional Review Board approval, recruitment occurred through a snowball sample. All interviews were audio-taped with permission and verbatim interview transcripts were analyzed by means of a thematic analysis using Dedoose (www.dedoose.com). All names given in this article are pseudonyms. This work is part of a larger project that includes two additional interviews with bariatric surgeons as well as participant-observation research. Findings Navigating Anti-Fat Stigma In discussing what it was like to be fat, all but one of the individuals I interviewed discussed experiencing substantive size-based stigma and discrimination. Whether through overt comments, indirect remarks, dirty looks, open gawking, or being ignored and unrecognized, participants felt hurt, angry, and shamed by friends, family, coworkers, medical providers, and strangers on the street because of the size of their bodies. Several recalled being bullied and even physically assaulted by peers as children. Many described the experience of being fat or very fat as one of simultaneous hypervisibility and invisibility. One young woman, Kaia, said: “I absolutely was not treated like a person … . I was just like this object to people. Just this big, you know, thing. That’s how people treated me.” Nearly all of my participants described being told repeatedly by others, including medical professionals, that their inability to lose weight was effectively a failure of the will. They found these comments to be particularly hurtful because, in fact, they had spent years, even decades, trying to lose weight only to gain the weight back plus more. Some providers and family members seemed to take up the idea that shame could be a motivating force in weight loss. However, as research by Lewis et al.; Puhl and Huerer; and Schafer and Ferraro has demonstrated, the effect this had was the opposite of what was intended. Specifically, a number of the individuals I spoke with delayed care and avoided health-facilitating behaviors, like exercising, because of the discrimination they had experienced. Instead, they turned to health-harming practices, like crash dieting. Moreover, the internalization of shame and blame served to lower a sense of self-worth for many participants. And despite having a strong sense that something outside of personal behavior explained their escalating body weights, they deeply internalized messages about responsibility and self-control. Danielle, for instance, remarked: “Why could the one thing I want the most be so impossible for me to maintain?” It is important to highlight the work that emotion does in circulating such experiences of anti-fat stigma and discrimination. As Fraser et al have argued in their discussion on fat and emotion, the social, the emotional, and the corporeal cannot be separated. Drawing on Ahmed, they argue that strong emotions are neither interior psychological states that work between individuals nor societal states that impact individuals. Rather, emotions are constitutive of subjects and collectivities, (Ahmed; Fraser et al.). Negative emotions in particular, such as hate and fear, produce categories of people, by defining them as a common threat and, in the process, they also create categories of people who are deemed legitimate and those who are not. Thus following Fraser et al, it is possible to see that anti-fat hatred did more than just negatively impact the individuals I spoke with. Rather, it worked to produce, differentiate, and drive home categories of people along lines of health, weight, risk, responsibility, and worth. In this next section, I examine the ways in which anti-fat discrimination works at the interface of not only the discursive and the emotive, but the material as well. Big Bodies, Small Spaces When they discussed their previous lives as very fat people, all of the participants made reference to a social and built environment mismatch, or in Garland Thomson’s terms, a “misfit”. A misfit occurs “when the environment does not sustain the shape and function of the body that enters it” (594). Whereas the built environment offers a fit for the majority of bodies, Garland Thomson continues, it also creates misfits for minority forms of embodiment. While Garland Thomson’s analysis is particular to disability, I argue that it extends to fat embodiment as well. In discussing what it was like to navigate the world as fat, participants described both the physical and emotional pain entailed in living in bodies that did not fit and frequently discussed the ways in which leaving the house was always a potential, anxiety-filled problem. Whereas all of the participants I interviewed discussed such misfitting, it was notable that participants in the Greater New York City area (70% of the sample) spoke about this topic at length. Specifically, they made frequent and explicit mentions of the particular interface between their fat bodies and the Metropolitan Transit Authority (MTA), and the tightly packed spaces of the city itself. Greater New York City area participants frequently spoke of the shame and physical discomfort in having to stand on public transportation for fear that they would be openly disparaged for “taking up too much room.” Some mentioned that transit seats were made of molded plastic, indicating by design the amount of space a body should occupy. Because they knew they would require more space than what was allotted, these participants only took seats after calculating how crowded the subway or train car was and how crowded it would likely become. Notably, the decision to not take a seat was one that was made at a cost for some of the larger individuals who experienced joint pain. Many participants stated that the densely populated nature of New York City made navigating daily life very challenging. In Talia’s words, “More people, more obstacles, less space.” Participants described always having to be on guard, looking for the next obstacle. As Candice put it: “I would walk in some place and say, ‘Will I be able to fit? Will I be able to manoeuvre around these people and not bump into them?’ I was always self-conscious.” Although participants often found creative solutions to navigating the hostile environment of both the MTA and the city at large, they also identified an increasing sense of isolation that resulted from the physical discomfort and embarrassment of not fitting in. For instance, Talia rarely joined her partner and their friends on outings to movies or the theater because the seats were too tight. Similarly, Decenia would make excuses to her husband in order to avoid social situations outside of the home: “I’d say to my husband, ‘I don’t feel well, you go.’ But you know what? It was because I was afraid not to fit, you know?” The anticipatory scrutinizing described by these participants, and the anxieties it produced, echoes Kirkland’s contention that fat individuals use the technique of ‘scanning’ in order to navigate and manage hostile social and built environments. Scanning, she states, involves both literally rapidly looking over situations and places to determine accessibility, as well as a learned assessment and observation technique that allows fat people to anticipate how they will be received in new situations and new places. For my participants, worries about not fitting were more than just internal calculation. Rather, others made all too clear that fat bodies are not welcome. Nina recalled nasty looks she received from other subway riders when she attempted to sit down. Decenia described an experience on a crowded commuter train in which the woman next to her openly expressed annoyance and disgust that their thighs were touching. Talia recalled being aggressively handed a weight loss brochure by a fellow passenger. When asked to contrast their experiences living in New York City with having travelled or lived elsewhere, participants almost universally described the New York as a more difficult place to live for fat people. However, the experiences of three of the Latinas that I interviewed troubled this narrative. Katrina felt that the harassment she received in her country of origin, the Dominican Republic, was far worse than what she now experienced in the New York Metropolitan Area. Although Decenia detailed painful experiences of anti-fat stigma in New York City, she nevertheless described her life as relatively “easy” compared to what it was like in her home country of Brazil. And Denisa contrasted her neighbourhood of East Harlem with other parts of Manhattan: “In Harlem it's different. Everybody is really fat or plump – so you feel a bit more comfortable. Not everybody, but there's a mix. Downtown – there's no mix.” Collectively, their stories serve as a reminder (see Franko et al.; Grabe and Hyde) to be suspicious of over determined accounts that “Latino culture” is (or people of colour communities in general are), more accepting of larger bodies and more resistant to weight-based stigma and discrimination. Their comments also reflect arguments made by Colls, Grosz, and Garland Thomson, who have all pointed to the contingent nature between space and bodies. Colls argue that sizing is both a material and an emotional process – what size we take ourselves to be shifts in different physical and emotional contexts. Grosz suggests that there is a “mutually constitutive relationship between bodies and cities” – one that, I would add, is raced, classed, and gendered. Garland Thomson has described the relationship between bodies and space/place as “a dynamic encounter between world and flesh.” These encounters, she states, are always contingent and situated: “When the spatial and temporal context shifts, so does the fit, and with it meanings and consequences” (592). In this sense, fat is materialized differently in different contexts and in different scales – nation, state, city, neighbourhood – and the materialization of fatness is always entangled with raced, classed, and gendered social and political-economic relations. Nevertheless, it is possible to draw some structural commonalities between divergent parts of the Greater New York City Metropolitan Area. Specifically, a dense population, cramped physical spaces, inaccessible transportation and transportation funding cuts, social norms of fast paced life, and elite, raced, classed, and gendered norms of status and beauty work to materialize fatness in such a way that a ‘misfit’ is often the result for fat people who live and/or work in this area. And importantly, misfitting, as Garland Thomson argues, has consequences: it literally “casts out” when the “shape and function of … bodies comes into conflict with the shape and stuff of the built world” (594). This casting out produces some bodies as irrelevant to social and economic life, resulting in segregation and isolation. To misfit, she argues, is to be denied full citizenship. Responsibilising the Present Garland Thomson, discussing Bynum’s statement that “shape carries story”, argues the following: “the idea that shape carries story suggests … that material bodies are not only in the spaces of the world but that they are entwined with temporality as well” (596). In this section, I discuss how participants described their decisions to get weight loss surgery by making references to the need take responsibility for health now, in the present, in order to avoid further and future morbidity and mortality. Following Adams et al., I look at how the fat body is lived in a state of constant anticipation – “thinking and living toward the future” (246). All of the participants I spoke with described long histories of weight cycling. While many managed to lose weight, none were able to maintain this weight loss in the long term – a reality consistent with the medical fact that dieting does not produce durable results (Kassirer and Angell; Mann et al.; Puhl and Heuer). They experienced this inability as not only distressing, but terrifying, as they repeatedly regained the lost weight plus more. When participants discussed their decisions to have surgery, they highlighted concerns about weight related comorbidities and mobility limitations in their explanations. Consistent then with Boero, Lopez, and Wadden et al., the participants I spoke with did not seek out surgery in hopes of finding a permanent way to become thin, but rather a permanent way to become healthy and normal. Concerns about what is considered to be normative health, more than simply concerns about what is held to be an appropriate appearance, motivated their decisions. Significantly, for these participants the decision to have bariatric surgery was based on concerns about future morbidity (and mortality) at least as much, if not more so, than on concerns about a current state of ill health and impairment. Some individuals I spoke with were unquestionably suffering from multiple chronic and even life threatening illnesses and feared they would prematurely die from these conditions. Other participants, however, made the decision to have bariatric surgery despite the fact that they had no comorbidities whatsoever. Motivating their decisions was the fear that they would eventually develop them. Importantly, medial providers explicitly and repeatedly told all of these participants that lest they take drastic and immediate action, they would die. For example: Faith’s reproductive endocrinologist said: “you’re going to have diabetes by the time you’re 30; you’re going to have a stroke by the time you’re 40. And I can only hope that you can recover enough from your stroke that you’ll be able to take care of your family.” Several female participants were warned that without losing weight, they would either never become pregnant or they would die in childbirth. By contrast, participants stated that their bariatric surgeons were the first providers they had encountered to both assert that obesity was a medical condition outside of their control and to offer them a solution. Within an atmosphere in which obesity is held to be largely or entirely the result of behavioural choices, the bariatric profession thus positions itself as unique by offering both understanding and what it claims to be a durable treatment. Importantly, it would be a mistake to conclude that some bariatric patients needed surgery while others choose it for the wrong reasons. Regardless of their states of health at the time they made the decision to have surgery, the concerns that drove these patients to seek out these procedures were experienced as very real. Whether or not these concerns would have materialized as actual health conditions is unknown. Furthermore, bariatric patients should not be seen as having been duped or suffering from ‘false consciousness.’ Rather, they operate within a particular set of social, cultural, and political-economic conditions that suggest that good citizenship requires risk avoidance and personal health management. As these individuals experienced, there are material and social consequences for ‘failing’ to obtain normative conceptualizations of health. This set of conditions helps to produce a bariatric patient population that includes both those who were contending with serious health concerns and those who feared they would develop them. All bariatric patients operate within this set of conditions (as do medical providers) and make decisions regarding health (current, future, or both) by using the resources available to them. In her work on the temporalities of dieting, Coleman argues that rather than seeing dieting as a linear and progressive event, we might think of it instead a process that brings the future into the present as potential. Adams et al suggest concerns about potential futures, particularly in regard to health, are a defining characteristic of our time. They state: “The present is governed, at almost every scale, as if the future is what matters most. Anticipatory modes enable the production of possible futures that are lived and felt as inevitable in the present, rendering hope and fear as important political vectors” (249). The ability to act in the present based on potential future risks, they argue, has become a moral imperative and a marker of proper of citizenship. Importantly, however, our work to secure the ‘best possible future’ is never fully assured, as risks are constantly changing. The future is thus always uncertain. Acting responsibly in the present therefore requires “alertness and vigilance as normative affective states” (254). Importantly, these anticipations are not diagnostic, but productive. As Adams et al state, “the future arrives already formed in the present, as if the emergency has already happened…a ‘sense’ of the simultaneous uncertainty and inevitability of the future, usually manifest in entanglements of fear and hope” (250). It is in this light, then, that we might see the decision to have bariatric surgery. For these participants, their future weight-related morbidity and mortality had already arrived in the present and thus they felt they needed to act responsibly now, by undergoing what they had been told was the only durable medical intervention for obesity. The emotions of hope, fear, anxiety and I would suggest, hatred, were key in making these decisions. Conclusion Medical, public health, and media discourses frame obesity as an epidemic that threatens to bring untold financial disaster and escalating rates of morbidity and mortality upon the nation state and the world at large. As Fraser et al argue, strong emotions (such hatred, fear, anxiety, and hope), are at the centre of these discourses; they construct, circulate, and proliferate them. Moreover, they create categories of people who are deemed legitimate and categories of others who are not. In this context, the participants I spoke with were caught between a desire to have fatness understood as a medical condition needing intervention; the anti-fat attitudes of others, including providers, which held that obesity was a failure of the will and nothing more; their own internalization of these messages of personal responsibility for proper behavioural choices, and, the biologically intractable nature of fatness wherein dieting not only fails to reduce weight in the vast majority of cases but results, in the long term, in increased weight gain (Kassirer and Angell; Mann et al.; Puhl and Heuer). Widespread anxiety and embarrassment over and fear and hatred of fatness was something that the individuals I interviewed experienced directly and which signalled to them that they were less than human. Their desire for weight loss, therefore was partially a desire to become ‘normal.’ In Butler’s term, it was the desire for a ‘liveable life. ’A liveable life, for these participants, included a desire for a seamless fit with the built environment. The individuals I spoke with were never more ashamed of their fatness than when they experienced a ‘misfit’, in Garland Thomson’s terms, between their bodies and the material world. Moreover, feelings of shame over this disjuncture worked in tandem with a deeply felt, pressing sense that something must be done in the present to secure a better health future. The belief that bariatric surgery might finally provide a durable answer to obesity served as a strong motivating factor in their decisions to undergo bariatric surgery. By taking drastic action to lose weight, participants hoped to contest stigmatizing beliefs that their fat bodies reflected pathological interiors. Moreover, they sought to demonstrate responsibility and thus secure proper subjectivities and citizenship. In this sense, concerns, anxieties, and fears about health cannot be disentangled from the experience of anti-fat stigma and discrimination. Again, anti-fat bias, for these participants, was more than discursive: it operated through the circulation of emotion and was experienced in a very material sense. The decision to have weight loss surgery can thus be seen as occurring at the interface of emotion, flesh, space, place, and time, and in ways that are fundamentally shaped by the broader social context of neoliberal healthism. AcknowledgmentI am grateful to the anonymous reviewers of this article for their helpful feedback on earlier version. References Adams, Vincanne, Michelle Murphy, and Adele E. Clarke. “Anticipation: Technoscience, Life, Affect, Temporality.” Subjectivity 28.1 (2009): 246-265. 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