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Charlene D. Elliott
This essay probes the connection between obesity and citizenship In Canada, outlining
the ways in which the fat body or "failed body project" is equally positioned as that of
the "failed citizen." It examines how the personal body has been connected to that of the
citizen, and traces the evolving narrative that explains why the Ideal citizen is, literally
and figuratively, a "fit" citizen. Contradictions emerge, because the figurative concept of
citizen "fitness" is often mistakenly conflated with the visible look of leanness. The theo-
retical and practical implications of framing the larger body as a lesser citizen are then
explored In light of these contradictions. Given that nearly 60% of adult Canadians-or
14 million people-are classified as overweight or obese, the framing of the fat body as the
failed citizen is of considerable significance.
Cet essal, qui analyse le lien entre l'ob6sit6 et la citoyennet6 au Canada, se penche sur les
faýons dont le corps ob6se ou le <vprojet physique rat6 , rejoint celui du v citoyen rat6 ,. 11
examine comment le corps humain est relii A celul du citoyen et fait le r6cit qui explique
pourquoi le citoyen idWal est o en forme o, au propre comme au figur6. Le concept de la
v bonne condition physique P du citoyen, lequel se confond souvent avec le look visible
de ]a minceur, donne lieu A maintes contradictions. On y explore aussi les implications
th6oriques et pratiques qu'entramne l'6tiquetage du corps obse en tant que citoyen moin-
dre. ttant donn6 que pr8 de 60 % des adultes canadiens, soit 14 millions de personnes,
ont un exc6s de poids ou sont obses, l'tiquetage du corps gros en tant que citoyen rat6
rev&t une importance considerable.
n March 2006, Prime Minister Stephen Harper made a visit to the Canadian
troops in Kandahar. What proved fascinating about the news coverage that
followed was the extent to which the commentary focussed, not on the
political, national, social, or moral implications of the visit, but on the prime
minister's expanding girth. The front pages of several newspapers featured a
photograph of Harper at a mess hall meal with the Canadian troops-with an
offending can of root beer near his food tray. Other photographs focussed on
Harper's expanding belly. Headlines supported these visual images with vari-
ous puns on his size: The Globe and Mail punned on the "heavy duty" nature of
being prime minister (Taber 2006), the NationalPost observed the "wide berth"
at the PMO (Smyth 2006), and the Vancouver Sun's lead was "PM Fights Battle of
the Bulge in War Zone" (Weeks 2006c).1 Days later, the prime minister was back
in the spotlight over his refusal to meet with Brigitte Bardot regarding the East
Coast seal hunt-yet, once again, the "news" focussed more on Harper's fat than
the plight of the baby seal. Sue Bailey's CanadianPress article (2006), picked up
by several newspapers, announced, "PM Takes Flak about His Weight ... Denies
Photo Op with Film Star." The article raised the question of whether the prime
minister was setting a good example for Canadians by being so visibly out of
shape, and then ended by discussing animal rights activists and Brigitte Bardot.
What proves interesting about this coverage is the way in which the body
of the politician is framed as if relevant to the interests of the body politic.
More specifically, this "news" captures some of the central issues surrounding
Canada's preoccupation with fatness and the ways in which the fat body-what
Samantha Murray identifies as the "failed body project" (2005, 155)-is equally
positioned as that of the "failed citizen."
While issues related to health and well-being rank extremely high with
Canadians2 and the problem of obesity receives consistent media coverage, little
focus has been placed on the relationship between obesity and Canadiancitizen-
ship. This article seeks to probe how obese individuals are implicitly and explic-
itly framed as "less equal" citizens, and how the conspicuous body is read as,
not merely the sign of moral failure, but the failure of personal responsibility as
well. To this end, I briefly examine how the personal body has been connected
to that of the Canadian and American citizen, and then trace the evolving nar-
rative that explains why the ideal citizen-one in good health and/or visibly
lean-is figuratively framed as a "fit" citizen. This narrative, I argue, is problem-
atic on various levels, including those pertaining to questions of morality, per-
sonal accountability, and responsibilization. Moreover, the figurative concept
of "fitness" is often (incorrectly) equated with the visible look of leanness. The
discussion of the narrative of the "good" citizen provides the basis for some
theoretical interventions pertaining to the construction of the obese body as a
physically and morally failed body, or what Bahktin (1984) would classify as a
carnivalesque body.
Since this article focusses on the relationship between the body and citizen-
ship, the final section explores how the issue of the "citizen consumer" brings
new questions to the literature on obesity and society. I argue that contemporary
citizenship privileges the conspicuous body-but a very particular form of con-
spicuous body, which raises a series of questions and problematics for the visibly
"big" person. Given that nearly 60% of adult Canadians--or 14 million people-
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Charlene D. Elliott
are classified as overweight or obese (Salinas 2006, F10),3 the framing of the fat
body as the failed citizen is of considerable significance.
From Healthfully Fit to Visibly Lean: Tracing Shifts in the Citizen's Body
In their 2002 article entitled "Citizen Bodies," Carol Lee Bacchi and Chris Beas-
ley observe that the academic literature on citizenship and the literature on bod-
ies (or embodiment) rarely overlap. Connections between body and citizenship
are infrequent, they argue, because the body is generally "constituted in singular
terms and as quintessentially private," whereas citizenship is framed "as a public
activity concerned with establishing ... boundaries between people and groups
of people" (2002, 328). The fact that academic literature on citizenship generally
fails to connect to bodies, however, does not mean that citizenship and the body
have not been consistently linked elsewhere. There is a rich literature on the
body and society.4 On the "citizenship" front, recognition of the relationship
between the individual body and the health of modem democracy traces back
to de Tocqueville's 1840 tome Democracy in America. De Tocqueville observes
that Americans have a remarkable passion to satisfy "even the least wants of
the body" and that the unique characteristic of this young democracy is that
"everybody"-and every body-works because "work opens a way to everything"
(chap. 18). For de Tocqueville, "It is not the ruin of a few individuals ... but
the inactivity and sloth of the community at large that would be fatal to such
a people" (chap. 18). In the context of the working body, sloth is not merely a
frame of mind but the physical failure to carry out the responsibilities accorded
to a member of the democracy. It is the active body, the working body, the non-
slothful body, that makes democracy strong.
In the Canadian context, this connection between the healthy body and
the (figuratively) fit citizen was powerfully articulated during the Second World
War, when the requirement of physical health became nothing less than a patri-
otic duty. In 1942, the federal government created Canada's Official Food Rules,
which listed a range of "health protective" foods that would improve the stam-
ina of the nation's citizens: "Canada at war cannot afford to ignore the power
that is obtainable by eating the right foods," affirmed the CanadianPublic Health
Journal (Pett 1942, 565), essentially echoing de Tocqueville's sentiment about
the responsible body being the active and properly working body. Canada'sOffi-
cial Food Rules were deemed important because an ill-nourished body was ill-
prepared to defend the country. Men who did not take care of their bodies could
not be good soldiers or productive workers; similarly, women needed to adhere
to the Food Rules "in order to do a good day's work" (Pett 1942, 565). Various
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Journal of Canadian Studies - Revue d'dtudes canadiennes
headlines published in the Toronto Star in January 1942 bear this out: "Good
Health Said [a] Vital Victory Tool"; "Keeping Well [is] Now Everyone's Duty";
and "Adequate Nutrition Helps Bolster National Stamina" stand as representa-
tive examples. Promotional materials distributed in support of the Official Food
Rules directly stated the social and civic responsibility of proper eating. As a pro-
motional spot published 4 January 1943 in The Globe and Mail counselled:
Now we've got to think of more than just flour or tastiness ... because we
must have more strength and energy to do the jobs we have to do to win
this war.
... After all, to eat carefully is an important part of our war effort and we'll
be all the better for it, too ... healthier, happier and better fitted to help our
country. (The Globe and Mail 1943, 10)
Improving the personal body, in the war context, was in the best interests of the
nation. Media discourse surrounding national nutrition during the war years
also underscored the proposition that Alan Hyde has observed in the context of
the legal treatment of the body: namely, that "individuals' right to control their
own bodies is not absolute and may be subject to public demands" (Hyde 1997,
242). Again, the public demand here is a national one, in which one's com-
mitment to national duty is physically inscribed on the individual body. The
body, in other words, visibly displays whether one has followed Canada'sOfficial
Food Rules, rules that make the individual-and in aggregate, Canada-strong.
Since rationing of foods such as fats, meat, and sugar was positioned as central
to Canada's war effort, heavier people might be assumed to be undermining
the effort by indulging in rationed goods, a presumption that historian Hillel
Schwartz has documented in the American context during the Second World
War. The war, Schwartz observes, "transformed gluttony into treason" (1986,
143). Even the name of Canada's Official Food Rules underscores how questions
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The previous overview intends simply to introduce the link between the body
and the citizen, and more importantly to sketch the way in which the lean
body (framed as the healthy, active body) is regarded as somehow more worthy,
whereas the obese body is presumed to be unhealthy,6 and stands as that of
a "lesser" citizen. Indeed, researchers have documented a widespread bias and
discrimination against obese people; "weight stigma" is very strong in North
America, and discrimination based on weight has "been documented in key
areas of living, including education, employment, and health care" (Puhl and
Brownell 2003, 213). What are the theoretical and practical implications of
framing the larger body as a lesser citizen, and how has it come to pass? The fol-
lowing section will address this question in three parts. First, I would like to sug-
gest that part of the problem is rooted in the tension between Mikhail Bakhtin's
concepts of the "classical body" and "carnivalesque" body-with the classical
body positioned as that of the autonomous citizen and the carnivalesque body
positioned as that of the failed or lesser citizen. Second, I will outline how ideas
of the "citizen consumer" privilege a very particular form of conspicuous body.
Third, I will address how the theme of personal accountability plays out within
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Reclaiming Space
Given democracy's long history of equating fit citizens with good health and/or
visibly lean bodies, and the various ways that the carnivalesque, over-conspicuous,
and consuming bodies are routinely marginalized, one question remains: what is
the large body to do? One wonders whether "coming out as fat," as Sedgwick
suggests, can really allow individuals to reclaim their rightful position as equal
citizens. Advocacy groups, such as the American Obesity Association, seem to
undermine the very prospect of equality by arguing that obese bodies are, in fact,
failing: "We want obesity understood by the health-care community and patients
as a serious disease of epidemic proportions," they claim. Other organizations,
such as the National Institutes of Health, the American Heart Association, and the
World Health Organization also support the definition of obesity as a disease. Six
years ago, the American Food and Drug Administration too declared that obesity
was a disease. Canada has yet to walk this infectious path; the government does
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not officially classify obesity as a disease. However, our incessant reference to the
obesity "epidemic," raises strong images of contagion-and contagious bodies
are always bodies to be avoided.
Notes
1. Similar headlines include the Ottawa Citizen's "Harper Lampooned for Bulging Belly"
(Weeks 2006a) and "Harper Gets Flak over Bulging 'Spare' Tire," (Weeks 2006c), as
well as the Montreal Gazette's "Harper's Bulging Belly Steals Spotlight: Prime Minister's
Fondness for Soft Drinks Sets Bad Example for Canadians" (Weeks 2006b).
2. Indeed, a recent Ipsos Reid poll indicated that 34% of Canadians currently rate health
care as the most prominent issue, well in front of terrorism and national security
(21%), education (13%), and the environment (10%) (Pynn 2006, A17).
3. It is important to note that the criteria for classifying overweight/obese are contested.
The categorization is based on Body Mass Index (BMI), such that persons with a BMI
over 25 are tagged as "overweight" and those with a BMI over 30 are labelled "obese."
Several researchers, however, claim that this classification is inappropriate (i.e., weight
does not necessarily predict health); and as such, it should not be at the centre of
public health debates (Gaesser 1996; Campos 2004; Campos et al. 2006; Oliver 2005).
Astudy conducted by the Center for Disease Control and Prevention, in fact, showed
that people in the "overweight" category actually had the lowest rate of mortality.
Statistically significant increases in mortality due to weight were not seen until the
BMI reached 35 (Flegal et al. 2005).
4. See, for instance, Chang and Christakis (2002), Brown and Zavestoski (2004), Lup-
ton (1995), Crawford (1980), Turner (1992), Richardson and Shaw (1998), Woodward
(1996), and Prout (2000).
5. This is precisely the message advanced by Ontario's Ministry of Health Promotion,
established in 2005 by the McGuinty government.
6. Campos's The Obesity Myth (2004) provides an exhaustive critique how the public
health scare of obesity is wrong-headed. Size does not indicate good health, argues
Campos, and there is little scientific evidence to support the argument that excess
weight causes excess risk for health issues (with the exception of a minority of people
that are at the extremes of body weight on both ends of the spectrum; namely, the
extremely thin and the extremely fat.
7. Indeed, there is little rational about bulimia, the abuse of laxatives, diet pills, and so
forth.
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