Clothing and identity: Chinese rural students’ embodied transformations in the urban university

In the context of enduring urban–rural inequality in China, attention has been drawn to rural students’ encounters in the urban university. In this research, I elicit rural students’ narratives about their (classed) perceptions of clothing and style, as well as the bodily practices embedded in their subjective social mobility experiences in the unique social milieu of China’s context. I argue that participants’ transforming practices entail a nexus of challenge to and also compliance with the urban field. Through the theoretical lens of habitus, I illustrate how rural students strategically transform their ‘style’, as dispositions of habitus, in the urban field to obtain valued forms of embodied capital. At the same time, I emphasise the importance of viewing rural students’ embodied transformations critically, as it entails both their effective generation of valued capital to actively adapt to the urban field and their (involuntary) compliance to the oppressive social relations.

The Development of Market-Driven Identities in Young People: A Socio-Ecological Evolutionary Approach

With the transition toward densely populated and urbanized market-based cultures over the past 200 years, young people’s development has been conditioned by the ascendancy of highly competitive skills-based labor markets that demand new forms of embodied capital (e.g., education) for young people to succeed. Life-history analysis reveals parental shifts toward greater investment in fewer children so parents can invest more in their children’s embodied capital for them to compete successfully. Concomitantly, the evolution of market-based capitalism has been associated with the rise of extrinsic values such as individualism, materialism and status-seeking, which have intensified over the last 40–50 years in consumer economies. The dominance of extrinsic values is consequential: when young people show disproportionate extrinsic relative to intrinsic values there is increased risk for mental health problems and poorer well-being. This paper hypothesizes that, concomitant with the macro-cultural promotion of extrinsic values, young people in advanced capitalism (AC) are obliged to develop an identity that is market-driven and embedded in self-narratives of success, status, and enhanced self-image. The prominence of extrinsic values in AC are synergistic with neuro-maturational and stage-salient developments of adolescence and embodied in prominent market-driven criterion such as physical attractiveness, displays of wealth and material success, and high (educational and extra-curricular) achievements. Cultural transmission of market-driven criterion is facilitated by evolutionary tendencies in young people to learn from older, successful and prestigious individuals (prestige bias) and to copy their peers. The paper concludes with an integrated socio-ecological evolutionary account of market-driven identities in young people, while highlighting methodological challenges that arise when attempting to bridge macro-cultural and individual development.

Age-Appropriate Wisdom? Ethnobiological Knowledge Ontogeny in Pastoralist Mexican Choyeros

We investigate whether age profiles of ethnobiological knowledge developmentare consistent with predictions derived from life history theory about the timing ofproductivity and reproduction. Life history models predict complementary knowledgeprofiles developing across the lifespan for women and men as they experiencechanges in embodied capital and the needs of dependent offspring. We evaluatethese predictions using an ethnobiological knowledge assessment tool developedfor an off-grid pastoralist population known as Choyeros, from Baja California Sur,Mexico. Our results indicate that while individuals acquire knowledge of most dangerousitems and edible resources by early adulthood, knowledge of plants and animalsrelevant to the age and sex divided labor domains and ecologies (e.g., women’shouse gardens, men’s herding activities in the wilderness) continues to develop intomiddle adulthood but to different degrees and at different rates for men and women.As the demands of offspring on parents accumulate with age, reproductive-agedadults continue to develop their knowledge to meet their children’s needs. After controllingfor vision, our analysis indicates that many post-reproductive adults showthe greatest ethnobiological knowledge. These findings extend our understanding ofthe evolved human life history by illustrating how changes in embodied capital andthe needs of dependent offspring predict the development of men’s and women’sethnobiological knowledge across the lifespan.

Embodied Capital and Risk-Related Traits, Attitudes, Behaviors, and Outcomes: An Exploratory Examination of Attractiveness, Cognitive Ability, and Physical Ability

The relative state model posits two nonindependent pathways to risk. The need-based pathway suggests people take risks when nonrisky options are unlikely to meet their needs. The ability-based pathway suggests people take risks when they possess resources or abilities making them more capable of successfully “pulling off” risk-taking. Growing laboratory and field evidence supports need-based risk-taking. However, little is known about ability-based risk-taking. We examined whether three indicators of embodied capital (attractiveness, cognitive ability, and physical dexterity) were associated with risk-related personality traits, risk-attitudes, behavioral risk-taking, and outcomes associated with risk-taking. Among 328 community members recruited to maximize variance on risk-propensity, we demonstrate that embodied capital indices predict various instantiations of risk-propensity consistent with the relative state model.

The Practice of Slowness

This essay understands slowness as an embodied method that black queer women mobilize to articulate their place within gentrifying neighborhoods oriented around speed and its by-product: white heteromasculinity. It follows the women as they participate in a queer dance party dedicated to slow jams, examining how they use slowness to theorize and take pleasure in the party as black queer women. As the party gets more popular, however, the music gets faster, the crowd gets whiter, and black queer women’s deployments of slowness shift as they see the party capitulating to a model of success in the neoliberal city that depends on black queer aesthetics even as it disavows black queer subjects. The essay subsequently situates black queer women’s conscious practices of slowness within a longer genealogy of black negotiations of the temporal, arguing that black and black queer management of space-time necessarily expands juridical-economic formulations of what David Harvey describes as the “right to the city.” In so doing, it argues for more acute attention to the racialized queer mechanics of temporal as well as affective and embodied capital as important terrains on which black queer subjects make themselves intelligible within neoliberal spaces that function through their removal.