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2021 | OriginalPaper | Chapter

11. The Gendered Medicalized Body, Social Representations, and Symbolic Violence: Experiences of Brazilian Women with Artificial Contraceptive Methods

Author : Adriane Roso

Published in: Social Representations for the Anthropocene: Latin American Perspectives

Publisher: Springer International Publishing

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Abstract

In this chapter, I want to present two theoretical approaches that can shed light on the phenomenon of the medicalization of women’s bodies – Social Representations Theory (Moscovici 1961) and Social Dominance Theory (Sidanius/Pratto: 2012). Two key hypotheses sustain this reflection: (a) different kinds of social representations interfere in the decision-making process regarding contraceptive use; and (b) social dominance benefits from hegemonic social representations of masculinity and femininity when the legitimized beauty myth serves as a tool used by medical professionals to dominate women and limit their sexual and reproductive autonomy. The reflections on medicalization are underpinned by the experiences of Brazilian women regarding contraceptive methods.

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previous chapter “The Tradition Must Carry On”: Representations and Social Practices of Gender and Ethnicity among Members of a Gypsy Group in a Brazilian Region

next chapter Social Representations Theory in the Field of Nursing: Professional Autonomy, Vulnerability and Spirituality/Religiosity as Representational Objects

Susana Seidmann is Full Professor of Social Psychology at the University of Buenos Aires (UBA), Dean of the Faculty of Humanities, and Director of the Master’s in Community Social Psychology at the University of Belgrano. She is also an associate researcher at the International Centre for Studies in Social Representations – Subjectivity and Education (CIERS-ed), Carlos Chagas Foundation, and coordinator of the research group of the International Centre for Studies in Social Representations – Subjectivity and Education in Buenos Aires. Email: susiseidmann@yahoo.com.ar.

Artifical contraceptive methods (ACM), such as third- and fourth-generation oral contraceptive pills, medical abortions, intrauterine devices, and patches, are considered drugs or devices that must be approved and monitored by the ANVISA/Ministry of Health – The Brazilian Health Surveillance Agency. ANVISA warns that contraceptives should only be sold under medical prescription and that women should have a thorough medical examination before using them.

Artificial contraceptive methods are understood here as high technology that “may play an important role in stabilizing or destabilizing particular conventions of gender, creating new ones or reinforcing or transforming the existent performances of gender” (Oudshoorn 2003: 211).

In the book The medicalization of society: on the transformation of human conditions into treatable disorders, the sociologist Peter Conrad calls attention to the increasing medicalization of men’s bodies, even though he recognizes “that more women’s life experiences are medicalized than men’s” (Conrad 2007: 24). However, the author does not make clear his definition of gender, as other medicalization theorists have (e.g. Bell/Figert 2012; Clarke 2010). In fact, the first wave of medicalization research was characterized by a genderless perspective (Rosenfeld/Faircloth 2006: 1), where gender meant female sex and femininity. Once the field of medicalization studies developed and attracted the interest of many social scientists, gender relations gradually became a focus of attention of some of them (e.g., Riska 2013, 2003).

In 2018 I decided to work with an online version of the notebook, because I began the post-doctoral research study “Medicalization of Women’s Bodies and Sexual and Reproductive Rights” (a branch of the primary research cited before), in the United States, at Harvard University. The internet makes it possible to continue the research.

Based on Habermas, communicative action intends to facilitate people’s mutual understanding, coordinate efforts and socialization. It serves to transmit and renew cultural knowledge, to create and maintain social integration and solidarity and to form personal identities (Habermas 1985).

The reports were written in Portuguese. Some words or phrases had to be changed to fit the English language culture. Names have been changed to protect the speakers’ identity.

This expression was created to ‘play’ with the alternative social representation of the male identity, the “Caring Man” (Oudshoorn 2000: 129). This representation has been articulated and defended by scientists (sometimes sustained by the pharmaceutical industries) to increase the acceptance of male hormonal contraception. The construction of a new representation is the “making of a New Man” (Oudshoorn 2000: 135), a man who cares about women’s bodies and is therefore responsible, trustworthy and caring.

Other systems are the age system and the arbitrary-set system (see Sidanius/Pratto 2012).

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According to Sidanius and Pratto (2012), the theory of legitimizing myths owes much to Moscovici’s notion of ‘social representations’.

Expression used in a headline of a popular magazine in Brazil that caused discontentment in many people, because the underlying message reinforces the hegemonic social representation of women as subordinate to men. See the news at: https://veja.abril.com.br/brasil/marcela-temer-bela-recatada-e-do-lar/.

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Title: The Gendered Medicalized Body, Social Representations, and Symbolic Violence: Experiences of Brazilian Women with Artificial Contraceptive Methods
Author: Adriane Roso
Publisher: Springer International Publishing
Book: Social Representations for the Anthropocene: Latin American Perspectives
Print ISBN: 978-3-030-67777-0

Electronic ISBN: 978-3-030-67778-7

Copyright Year: 2021
DOI: https://doi.org/10.1007/978-3-030-67778-7_11