Notice bibliographique
Résumé
This thesis considers whether people living with chronic pain can reimagine their relationship with pain and challenge structural narratives that frame lives lived in pain as less worth living through participation in BDSM (bondage, discipline/Domination, submission/sadism, masochism).Using feminist ethnography shaped by cripistemology, I use crip theory to consider how chronic pain might be experienced differently in a context where interdependence is valued.I argue that by connecting work around queer temporality and José Esteban Muñoz's theory of utopia to BDSM practices it is possible to think pain otherwise.Radical BDSM practices challenge the hermeneutical injustice of chronic pain by allowing people in pain to express it, share it with others, and be fully seen, while also encouraging interdependence.It is through this process that BDSM is one example of queer utopia: a space of potentiality where different futures and perspectives on pain can be imagined outside of straight/capitalist time. Chapter One: IntroductionWhat would it take for a river that polluted to be loved?What would it take for us to know our bodies beautiful?To wash them clean?Naw-not washed clean.What if our working-class, fucked up, chronically-ill, sick, survivor bodies were beautiful just like they are?Beautiful like the fields of weed trees that would bust through the cement of every vacant lot in my hometown 5 weeks after the store that was in it closed?What would it take for a river that polluted to be loved?For cement to bomb open?For my body, for your body, to come back from being washed away?When I flare or I get sick I go to my bed and I fuck myself so hard.I close all the doors and I fuck myself for hours and hours and hours.Sometimes I fuck myself, read library books, and check Facebook all at the same time.My cock in my pussy and my vibrator on my clit stays there forever, sometimes I make myself come like no one else.Sometimes I just hover there in that place before coming for hours, and there is no pain, just me being the slut that kept me alive.When I fuck myself I think of my best friend in rural North Carolina with Lyme disease getting caned by her Daddy boyfriend when she's taken enough oxycontin for her pain.I think about of all of us fucking ourselves in our beds when we're sick.When we're not.I think about how lucky I am to still get to come.When I fuck myself, I think: they didn't wash this away.Filthy, abandoned as not making them any money anymore.Gorgeous.Shaky hipped.Coming.Gorgeous.Wriggling ass down in bed.Slut.They can't put this shit in no culvert.We didn't go anywhere.Even if you didn't visit.This source.She unquenchable.She here after all the bullshit done.She keeps coming.I surrender to it.We right here.All it takes to love a river that polluted, a body this full of story, is to surrender, to love it.I give in. 1 (Piepzna-Samarasinha, 2010) Disabled writer and activist Leah Lakshmi Piepzna-Samarasinha challenges us to consider the radical possibility of giving in.Western cultural norms frame sick, pained, and disabled lives as lives that are less worth living and less worth protecting, but despite these narratives, "they didn't 1 This is a transcript of a spoken word poem performed by Leah Lakshmi Piepzna-Samarasinha at a Sins Invalid performance in 2009.For the full impact of the piece, the live performance can be seen at: https://www.youtube.com/watch?v=tj9EeQsh4Lk.The transcript included here is a direct transcript of the words from that specific reading of the poem, and therefore does not exactly match the original words of the poem that are transcribed below the linked video.
Récupéré en direct depuis OpenAlex et désinversé. Les résumés ne sont pas conservés dans cette base de données : les index inversés représentent 8,6 Go des 9,3 Go de texte de la base, et le serveur dispose de 13 Go libres.
Comment cette classification a été obtenuedéplier
Prédiction machine sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Le volet Gemma est une étiquette directe du modèle pour chaque travail de la base, lue sur la notice réduite au titre. Le volet Codex est un classifieur appris des 10 348 étiquettes directes de Codex et calibré sur les taux pondérés de l'échantillon; les champs sans appui suffisant ne portent aucun appel Codex. Le mode candidate est l'union des deux volets; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont pas des étiquettes humaines.
Scores du classifieur distillé par catégorie (deux têtes)
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,002 | 0,003 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,001 | 0,001 |
| Études des sciences et des technologies | 0,005 | 0,027 |
| Communication savante | 0,004 | 0,004 |
| Science ouverte | 0,000 | 0,004 |
| Intégrité de la recherche | 0,001 | 0,003 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,005 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule source (Gemma direct ou Codex distillé), pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».