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      "title": "Confessions of an Adult Ballet Student: Intro",
      "body": "# The rumors are true. \n\nAfter 16 years of rigorous childhood training, the heartbreaking realization that I could never become a professional dancer, and 10 years away from the craft entirely, I have recently become a re-committed adult ballet student (\"committed\" is perfect, because it harks on the irrationality of this endeavor).   I will be keeping a written record of this undertaking. \n\n![arabesque.jpg](https://steemitimages.com/DQmNTu3DDdzSpvyeZ2iVfZziCFthBKNdPTFZDSF4nBxDcnm/arabesque.jpg)\n*A superhuman first arabesque.   I could work my ass off every day for the rest of my life and my arabesque wouldn't look this good. That's kind of the point of adult ballet.*\n\n# 1/22/18\n\nI find myself strongly NOT wanting to work on Chapter 2 [of my dissertation]...not today, not last week, not this whole month.   The thrill and satisfaction of completing Chapter 1 has faded and the momentum has dissipated:  daycare closed for the Christmas holidays, mother in law came for a long and strenuous visit, then all of us got the flu.\n\nThese are excuses of course.  The real reason I don’t want to work on Chapter 2 is because it’s about Title IX and everything about the federal government makes me want to throw up right now. I know my avoidance is avoidance because it’s not as if I haven’t been able to do *anything* in the past month. I’ve done a lot.  In fact, after ten years away, I have found myself going to ballet three times a week for the last month.   This return has been made possible by a fortuitous alignment of logistics.  Six months ago, we moved back to my hometown.  My childhood ballet school has recently moved to a bigger location: a warehouse in which they have built-in all the necessary amenities:  four studios with sprung floors and pianos, bathrooms, dressing rooms, a lounge (still under construction).   The expenses incurred have caused them to undertake significant fundraising campaigns and to seek alumni support.   In addition to it’s strong child and youth program, my alma mater has a strong adult program, with 2-3 open classes offered each day, 7 days a week. As an advanced graduate student (a label that has become increasingly shameful for me as I near 30 never having had a “real job”), I still qualify for the “student rate” and pay only $12 per class.  Evening classes happen after my toddler is in bed for the night, and weekday morning classes give me just enough time to drop him off at daycare and then drive to the studio in the car I inherited when my mom died in July.  \n\nBut it’s not just logistics.   All those years living childless in New York I could have been doing so much ballet. But I wasn’t. I went to class a few times, maybe once a year.   I saw ballet at Lincoln Center, but only 2 or 3 times per season, not nearly as much as I could have with my student ID and $20 rush tickets.  Of course, ballet is the sight of my first colossal failure and my first heartbreak.  So it makes sense that I didn’t want to stay involved.   When I left ballet at 17, I was running more than walking away.   I had spent my last year, from 16 to 17, rationally knowing that the ballet dreams I had fostered since early childhood were impossible, over, done.  But the emotional acceptance was much slower, and the pain of it didn’t really hit until later.  I also spent those last 2 years in ballet becoming increasingly uncomfortable with the friction between my being, apparently, a lesbian, and being a ballet dancer.   Which is not to say that I experienced homophobia at my ballet school in radical Berkeley, CA—not at all, and in fact my first girlfriend was a dancer in the school.  Our relationship was open knowledge, although we were understated in our affections when watched.  My discomfort was more about gender and how poorly I fit into the narrow iteration of ballet femininity.  \n\nWhich is not to say I’m not feminine. In lesbian taxonomical terms I’m a femme, if only barely.  When I first came to this identifier, it was  empowering and exciting.    Admittedly, the term was most useful when I was actively dating and hooking up, meeting multiple new people each week. But even in those times, I always had a slight worry that I was using femme as guise to trick the butches I brought to bed (but is this just imposter syndrome?).  Femme is no longer useful or empowering for me, so I’m not so tied to it these days, but it fits slightly better than the alternative and I do still love the camaraderie it fosters.  Interestingly, pregnancy, birth, breastfeeding, and parenthood have made me feel even less femme than ever. \n\nFor the most part I’ve always had a “take it or leave it” relationship to the fact of my being female (a sentiment that I realize reeks of cis privilege). Being a woman is fine by me, and I imagine that not being a woman would also be fine by me. I’ve never seriously considered transitioning because it seems like a lot of work to end up with the same “take it or leave it” feeling about my sex. When I fantasize about what things would look like had I been born male,  I believe that I would have grown up to be a pretty boy partnered with a butch daddy or being a kept boy to a phallic Mrs. Robinson, which is to say, not terribly different from my present reality.   One thing would have turned out very different, and this is the thing that still hurts, is ballet.   As a boy, I would have faced more social pressure by pursuing ballet in the first place, but within it’s institutional walls I would have received significantly more encouragement, camaraderie, and less competition.  Perhaps I would have even been coddled. In any case, I would have been a commodity. \n\nIn fact, I feel most joyously and deliriously masculine when I’m doing ballet.   Probably not what you expected to hear, but despite pop understandings, ballet isn’t just about graceful nymph ladies. Ballet is melodrama for princes and princesses. Not a princess, I must be a prince, so I show my muscles, explode off the ground and fly through the air, command the room (and here my feminist consciousness is saying: women can do all these things as women, yes, but that’s not my point here!).   All other things being equal, I never would have been a premier danseur -- my flat feet still flat, and my shortness would definitely have been a big problem-- but I could have reasonably, with much dedication and hard work, built a career in a regional company or perhaps performing part time with some smaller contemporary companies.  I would not have buckled under the shame of puberty, wouldn’t have wasted my best training years counting calories and wearing rubber pants. Perhaps most importantly, I would have confidence in the place of shame, and I would have had the capacity to regroup when I realized that I couldn’t be #1, I could have figured out a way to dance nonetheless instead of running away as girl-me did. \n\nIt makes me fucking angry that ballet on the whole is such a misogynist institution and that its blades cut worst the teenage girls in rueful competition for their futures.   But now that I’ve been back for a month, now that I’m not a teenage girl and not so susceptible to the critical whims of my teachers, and now that I have nothing at stake, I am in love again.   I am grateful to have just this class, to be able to dance at all.    Each time I show up I feel a little crazy, thinking, “Why am I here?  What am I trying to accomplish? Why am I spending so much time, and so much energy, doing this, when I am supposed to be writing my dissertation, launching a business, and raising a child?” It’s hard, but important, to accept the fact that it’s not for anything. It’s just for the masochism, the endless effort of attempting something so physically impossible that I’ll probably be working my whole life at it.  Just that joy. \n\n(https://steemitimages.com/DQmRz1nkLZXNZUMRQiWnSHucrRk5Utjwyf9ZcqrGoqLM55j/myarabesque2002.jpg)\n*My arabesque when I was 12.  Heck, I'd be lucky to even get back there, and it's not even that good.*",
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      "body": "# The rumors are true. \n\nAfter 16 years of rigorous childhood training, the heartbreaking realization that I could never become a professional dancer, and 10 years away from the craft entirely, I have recently become a re-committed adult ballet student (\"committed\" is perfect, because it harks on the irrationality of this endeavor).   I will be keeping a written record of this undertaking. \n\n![arabesque.jpg](https://steemitimages.com/DQmNTu3DDdzSpvyeZ2iVfZziCFthBKNdPTFZDSF4nBxDcnm/arabesque.jpg)\n*A superhuman first arabesque.   I could work my ass off every day for the rest of my life and my arabesque wouldn't look this good. That's kind of the point of adult ballet.*\n\n# 1/22/18\n\nI find myself strongly NOT wanting to work on Chapter 2 [of my dissertation]...not today, not last week, not this whole month.   The thrill and satisfaction of completing Chapter 1 has faded and the momentum has dissipated:  daycare closed for the Christmas holidays, mother in law came for a long and strenuous visit, then all of us got the flu.\n\nThese are excuses of course.  The real reason I don’t want to work on Chapter 2 is because it’s about Title IX and everything about the federal government makes me want to throw up right now. I know my avoidance is avoidance because it’s not as if I haven’t been able to do *anything* in the past month. I’ve done a lot.  In fact, after ten years away, I have found myself going to ballet three times a week for the last month.   This return has been made possible by a fortuitous alignment of logistics.  Six months ago, we moved back to my hometown.  My childhood ballet school has recently moved to a bigger location: a warehouse in which they have built-in all the necessary amenities:  four studios with sprung floors and pianos, bathrooms, dressing rooms, a lounge (still under construction).   The expenses incurred have caused them to undertake significant fundraising campaigns and to seek alumni support.   In addition to it’s strong child and youth program, my alma mater has a strong adult program, with 2-3 open classes offered each day, 7 days a week. As an advanced graduate student (a label that has become increasingly shameful for me as I near 30 never having had a “real job”), I still qualify for the “student rate” and pay only $12 per class.  Evening classes happen after my toddler is in bed for the night, and weekday morning classes give me just enough time to drop him off at daycare and then drive to the studio in the car I inherited when my mom died in July.  \n\nBut it’s not just logistics.   All those years living childless in New York I could have been doing so much ballet. But I wasn’t. I went to class a few times, maybe once a year.   I saw ballet at Lincoln Center, but only 2 or 3 times per season, not nearly as much as I could have with my student ID and $20 rush tickets.  Of course, ballet is the sight of my first colossal failure and my first heartbreak.  So it makes sense that I didn’t want to stay involved.   When I left ballet at 17, I was running more than walking away.   I had spent my last year, from 16 to 17, rationally knowing that the ballet dreams I had fostered since early childhood were impossible, over, done.  But the emotional acceptance was much slower, and the pain of it didn’t really hit until later.  I also spent those last 2 years in ballet becoming increasingly uncomfortable with the friction between my being, apparently, a lesbian, and being a ballet dancer.   Which is not to say that I experienced homophobia at my ballet school in radical Berkeley, CA—not at all, and in fact my first girlfriend was a dancer in the school.  Our relationship was open knowledge, although we were understated in our affections when watched.  My discomfort was more about gender and how poorly I fit into the narrow iteration of ballet femininity.  \n\nWhich is not to say I’m not feminine. In lesbian taxonomical terms I’m a femme, if only barely.  When I first came to this identifier, it was  empowering and exciting.    Admittedly, the term was most useful when I was actively dating and hooking up, meeting multiple new people each week. But even in those times, I always had a slight worry that I was using femme as guise to trick the butches I brought to bed (but is this just imposter syndrome?).  Femme is no longer useful or empowering for me, so I’m not so tied to it these days, but it fits slightly better than the alternative and I do still love the camaraderie it fosters.  Interestingly, pregnancy, birth, breastfeeding, and parenthood have made me feel even less femme than ever. \n\nFor the most part I’ve always had a “take it or leave it” relationship to the fact of my being female (a sentiment that I realize reeks of cis privilege). Being a woman is fine by me, and I imagine that not being a woman would also be fine by me. I’ve never seriously considered transitioning because it seems like a lot of work to end up with the same “take it or leave it” feeling about my sex. When I fantasize about what things would look like had I been born male,  I believe that I would have grown up to be a pretty boy partnered with a butch daddy or being a kept boy to a phallic Mrs. Robinson, which is to say, not terribly different from my present reality.   One thing would have turned out very different, and this is the thing that still hurts, is ballet.   As a boy, I would have faced more social pressure by pursuing ballet in the first place, but within it’s institutional walls I would have received significantly more encouragement, camaraderie, and less competition.  Perhaps I would have even been coddled. In any case, I would have been a commodity. \n\nIn fact, I feel most joyously and deliriously masculine when I’m doing ballet.   Probably not what you expected to hear, but despite pop understandings, ballet isn’t just about graceful nymph ladies. Ballet is melodrama for princes and princesses. Not a princess, I must be a prince, so I show my muscles, explode off the ground and fly through the air, command the room (and here my feminist consciousness is saying: women can do all these things as women, yes, but that’s not my point here!).   All other things being equal, I never would have been a premier danseur -- my flat feet still flat, and my shortness would definitely have been a big problem-- but I could have reasonably, with much dedication and hard work, built a career in a regional company or perhaps performing part time with some smaller contemporary companies.  I would not have buckled under the shame of puberty, wouldn’t have wasted my best training years counting calories and wearing rubber pants. Perhaps most importantly, I would have confidence in the place of shame, and I would have had the capacity to regroup when I realized that I couldn’t be #1, I could have figured out a way to dance nonetheless instead of running away as girl-me did. \n\nIt makes me fucking angry that ballet on the whole is such a misogynist institution and that its blades cut worst the teenage girls in rueful competition for their futures.   But now that I’ve been back for a month, now that I’m not a teenage girl and not so susceptible to the critical whims of my teachers, and now that I have nothing at stake, I am in love again.   I am grateful to have just this class, to be able to dance at all.    Each time I show up I feel a little crazy, thinking, “Why am I here?  What am I trying to accomplish? Why am I spending so much time, and so much energy, doing this, when I am supposed to be writing my dissertation, launching a business, and raising a child?” It’s hard, but important, to accept the fact that it’s not for anything. It’s just for the masochism, the endless effort of attempting something so physically impossible that I’ll probably be working my whole life at it.  Just that joy. \n\n![myarabesque2002.jpg (https://steemitimages.com/DQmRz1nkLZXNZUMRQiWnSHucrRk5Utjwyf9ZcqrGoqLM55j/myarabesque2002.jpg)\n*My arabesque when I was 12.  Heck, I'd be lucky to even get back there, and it's not even that good.*",
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      "author": "hella",
      "permlink": "a-taste-of-what-i-m-working-on-now-neoliberalism-and-the-athleticization-of-everyday-life",
      "title": "A taste of what I'm working on now: Neoliberalism and the Athleticization of Everyday Life",
      "body": "*the following is a brief excerpt from my scholarly work*\n\n#  Neoliberalism and the Athleticization of Everyday Life \n![woman-on-a-wall.jpg](https://steemitimages.com/DQmU6pb5fhxRttZxhMFfxKRLHYnBtTrruoDBgDfYqbPks8E/woman-on-a-wall.jpg)\n\tIn the post-industrial United States, athleticism pervades popular culture and everyday life.   Sporting events and sporting cultures of many scales can act as occasions for the massive circulation of capital, technologies of modulating interest and desire, microcosms of social formations, vehicles for identification, allegories for political struggle, and training grounds for gendered and racialized subjectivity—or, indeed, as all of these things at once.  Moralizing and potentially harmful notions about physical fitness make claim to the authority of medical discourses, circulating as common sense knowledge about the “should” of bodies and of lifestyles.  For those with the will and the resources, exercise regimens invade leisure time, and a lingering sense of obligation invades the consciousness of others who do not.  In this project, I will show not only that the athletic is everywhere, but I will argue that the logic of the athletic is fundamental to the understanding of the body under US neoliberalism. \n\nThis introductory chapter tracks the historical genealogies of athleticism  and fitness ideology as these paradigms operate within the American neoliberal context, with particular attention to the emergence of preventative medicine and contemporary exercise science in  response to the “heart attack epidemic” of male, white collar workers during the 1960s and the related panic about the physical ills of post-war “affluenza.”   I argue that the mainstreaming of leisure-time physical exercise during the 1970s and 80s must be understood within the context of the contemporaneous political-economic restructuring known as neoliberalism and the cultural politics thereof.   Drawing from Michel Foucault’s lectures in *The Birth of Biopolitics* in which he theorizes the subject of American neoliberalism as *homo oeconomicus,* the entrepreneur of the self who must invest in the accrual of his own “human capital,”  I propose that the discourse of preventative medicine and the invention of “working out” are crucial to the growing prominence of a specifically neoliberal form of athleticism—predicated upon quantification and the making spectacle of bodily capacity(-qua-capital)—whose logics have become thoroughly entrenched in daily life.\n \n Athleticization invades our lives on a multiplicity of scales at once, from financially powerful mass-mediatized professional sport spectacles, Biannual Olympic gatherings, and college ball to youth soccer, lesbian softball leagues, and step aerobics classes for senior citizens at the local rec center.   Since the paradigm shift of athletic apparel as acceptable leisure wear in 1980s, luxury labels focusing on “athleisure” have commanded more and more consumer dollars and the name “Lululemon”  has grown past brand recognition into its own gender identity (the ideal form of white suburban femininity). The revenue from health and fitness clubs in the United States—a mere fraction of all the money Americans spend on gear, supplements and apparel for athletic pursuits, medical costs for the concomitant injuries, and tickets and media subscriptions for sport spectacles— represent a $27 billion dollar industry with over 57 million members.  The U.S. Bureau of Labor Statistics’ American Time Use Study (ATUS) found that on any given day in 2016, 19.5% of Americans over age 15 participated in sport or exercise, a rate that has only grown across the past five decades.[footnote ^1]  ATUS also found that college graduates were more than twice as likely to exercise as those with a high school diploma or less, a statistic that should encourage us to think critically about the class disparities in leisure time, discretionary income, and access to healthcare produced by a neoliberal economy.  \n\n![lazy healthy fit.jpg](https://steemitimages.com/DQmS4mfujqDx5WG8cqEXtmq9EfkGuNwPHURYPZvXQstiUEq/lazy%20healthy%20fit.jpg)\nHow did we get here? Today, we take it for granted that exercise is practice to pursue good health. But this commonplace understanding is neither long-standing nor inevitable.  Just sixty years ago, running shoes, spandex[^2]  and sports bras[^3]  had not yet been invented. Common sensibilities viewed sports as appropriate for children’s play only. There will very fews venues in which adults could pursue amateur organized sports, there were no fancy fitness classes or health centers.  Gyms were dark, damp places that trained boxers and wrestlers   Being buff was considered the provenance of working class masculinity alone, and women certainly were not encouraged to participate.   Moreover, the now common presumption that vigorous physical exercise can lead to good health and a slim physique was just beginning to emerge from a few seemingly-radical corners of medicine.  In fact, as late as 1968, cardiologists were deeply divided about the role of exercise with the traditional understanding that vigorous exercise was dangerous and should be avoided because it would cause  heart attack.  Early advocates of exercise, such as Boston cardiologist Paul Dudley White, were opposed by a prominent anti-activity approach to heart health.  Cardiologist Peter Steincrohn was the loudest of this group: he authored several popular press books in the mid 20th century including *How to be Lazy, Health and Fit,* in which he argued that individuals are “born with a finite number of heartbeats,” therefore using them up through vigorous activity would merely bring a premature death.[^4]   A fervent support of relaxation, Steincrohn advocated “the notion that men and women should do nothing whenever possible.”[^5]   Yet things changed quickly: despite its wide appeal in the late 1960s, Steincrohn’s approach could not stand up to the shifts in leisure-time physical activity that were beginning to take hold in US culture.   Due to continued research in cardiology, substantial paradigm-shifting advances in exercise physiology by Dr. Kenneth Cooper, and the publication of a very small but wildly influential volume called *Jogging,*  a veritable athletic revolution took hold in the US during the 1970s.  The magazine  Runner’s World, founded in 1966, had 500 subscribers in 1968 and 500,000 in 1979 at the peak of the American jogging craze.[^6]    Since then, leisure-time athletic pursuits—from jogging, spinning, and aerobics to yoga,  Crossfit, and marathoning— have continued to be a fundamental component of US popular culture and ideology, and a moralized belief in exercise as panacea has become naturalized in mainstream healthcare.   \n\n(#)[^1] [“Statistics & Facts on the Health & Fitness Industry.” Statista: The Statistics Portal.]( www.statista.com/topics/1141/health-and-fitness-clubs/)\n\n(#)[^2] [Reisch, Marc. “What's That Stuff?” Chemical and Engineering News, vol. 77, no. 7, 1990](pubs.acs.org/cen/whatstuff/stuff/7707scitek4.html.!)\n\n(#)[^3]  [Given, Karen. “From The 'Jockbra' To Brandi Chastain: The History Of The Sports Bra.”WBUR, 24 Feb. 2017.](www.wbur.org/onlyagame/2017/02/24/sports-bra-lisa-lindahl)\n\n(#)[^4] McKenzie, Shelly.  Getting Physical: The Rise of Fitness Culture in American. (Lawrence: University of Kansas Press, 2013). Page 103. \n\n(#)[^]5 Ibid., 104.\n\n#^6 Ibid., 129.",
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      "parent_permlink": "neoliberalism",
      "author": "hella",
      "permlink": "a-taste-of-what-i-m-working-on-now-neoliberalism-and-the-athleticization-of-everyday-life",
      "title": "A taste of what I'm working on now: Neoliberalism and the Athleticization of Everyday Life",
      "body": "*the following is a brief excerpt from my scholarly work*\n\n#  Neoliberalism and the Athleticization of Everyday Life \n![woman-on-a-wall.jpg](https://steemitimages.com/DQmU6pb5fhxRttZxhMFfxKRLHYnBtTrruoDBgDfYqbPks8E/woman-on-a-wall.jpg)\n\tIn the post-industrial United States, athleticism pervades popular culture and everyday life.   Sporting events and sporting cultures of many scales can act as occasions for the massive circulation of capital, technologies of modulating interest and desire, microcosms of social formations, vehicles for identification, allegories for political struggle, and training grounds for gendered and racialized subjectivity—or, indeed, as all of these things at once.  Moralizing and potentially harmful notions about physical fitness make claim to the authority of medical discourses, circulating as common sense knowledge about the “should” of bodies and of lifestyles.  For those with the will and the resources, exercise regimens invade leisure time, and a lingering sense of obligation invades the consciousness of others who do not.  In this project, I will show not only that the athletic is everywhere, but I will argue that the logic of the athletic is fundamental to the understanding of the body under US neoliberalism. \n\nThis introductory chapter tracks the historical genealogies of athleticism  and fitness ideology as these paradigms operate within the American neoliberal context, with particular attention to the emergence of preventative medicine and contemporary exercise science in  response to the “heart attack epidemic” of male, white collar workers during the 1960s and the related panic about the physical ills of post-war “affluenza.”   I argue that the mainstreaming of leisure-time physical exercise during the 1970s and 80s must be understood within the context of the contemporaneous political-economic restructuring known as neoliberalism and the cultural politics thereof.   Drawing from Michel Foucault’s lectures in *The Birth of Biopolitics* in which he theorizes the subject of American neoliberalism as *homo oeconomicus,* the entrepreneur of the self who must invest in the accrual of his own “human capital,”  I propose that the discourse of preventative medicine and the invention of “working out” are crucial to the growing prominence of a specifically neoliberal form of athleticism—predicated upon quantification and the making spectacle of bodily capacity(-qua-capital)—whose logics have become thoroughly entrenched in daily life.\n \n Athleticization invades our lives on a multiplicity of scales at once, from financially powerful mass-mediatized professional sport spectacles, Biannual Olympic gatherings, and college ball to youth soccer, lesbian softball leagues, and step aerobics classes for senior citizens at the local rec center.   Since the paradigm shift of athletic apparel as acceptable leisure wear in 1980s, luxury labels focusing on “athleisure” have commanded more and more consumer dollars and the name “Lululemon”  has grown past brand recognition into its own gender identity (the ideal form of white suburban femininity). The revenue from health and fitness clubs in the United States—a mere fraction of all the money Americans spend on gear, supplements and apparel for athletic pursuits, medical costs for the concomitant injuries, and tickets and media subscriptions for sport spectacles— represent a $27 billion dollar industry with over 57 million members.  The U.S. Bureau of Labor Statistics’ American Time Use Study (ATUS) found that on any given day in 2016, 19.5% of Americans over age 15 participated in sport or exercise, a rate that has only grown across the past five decades.[footnote ^1]  ATUS also found that college graduates were more than twice as likely to exercise as those with a high school diploma or less, a statistic that should encourage us to think critically about the class disparities in leisure time, discretionary income, and access to healthcare produced by a neoliberal economy.  \n\n![lazy healthy fit.jpg](https://steemitimages.com/DQmS4mfujqDx5WG8cqEXtmq9EfkGuNwPHURYPZvXQstiUEq/lazy%20healthy%20fit.jpg)\nHow did we get here? Today, we take it for granted that exercise is practice to pursue good health. But this commonplace understanding is neither long-standing nor inevitable.  Just sixty years ago, running shoes, spandex[^2]  and sports bras[^3]  had not yet been invented. Common sensibilities viewed sports as appropriate for children’s play only. There will very fews venues in which adults could pursue amateur organized sports, there were no fancy fitness classes or health centers.  Gyms were dark, damp places that trained boxers and wrestlers   Being buff was considered the provenance of working class masculinity alone, and women certainly were not encouraged to participate.   Moreover, the now common presumption that vigorous physical exercise can lead to good health and a slim physique was just beginning to emerge from a few seemingly-radical corners of medicine.  In fact, as late as 1968, cardiologists were deeply divided about the role of exercise with the traditional understanding that vigorous exercise was dangerous and should be avoided because it would cause  heart attack.  Early advocates of exercise, such as Boston cardiologist Paul Dudley White, were opposed by a prominent anti-activity approach to heart health.  Cardiologist Peter Steincrohn was the loudest of this group: he authored several popular press books in the mid 20th century including *How to be Lazy, Health and Fit,* in which he argued that individuals are “born with a finite number of heartbeats,” therefore using them up through vigorous activity would merely bring a premature death.[^4]   A fervent support of relaxation, Steincrohn advocated “the notion that men and women should do nothing whenever possible.”[^5]   Yet things changed quickly: despite its wide appeal in the late 1960s, Steincrohn’s approach could not stand up to the shifts in leisure-time physical activity that were beginning to take hold in US culture.   Due to continued research in cardiology, substantial paradigm-shifting advances in exercise physiology by Dr. Kenneth Cooper, and the publication of a very small but wildly influential volume called *Jogging,*  a veritable athletic revolution took hold in the US during the 1970s.  The magazine  Runner’s World, founded in 1966, had 500 subscribers in 1968 and 500,000 in 1979 at the peak of the American jogging craze.[^6]    Since then, leisure-time athletic pursuits—from jogging, spinning, and aerobics to yoga,  Crossfit, and marathoning— have continued to be a fundamental component of US popular culture and ideology, and a moralized belief in exercise as panacea has become naturalized in mainstream healthcare.   \n\n(#)[^1] [“Statistics & Facts on the Health & Fitness Industry.” Statista: The Statistics Portal.]( www.statista.com/topics/1141/health-and-fitness-clubs/)\n\n(#)[^2] [Reisch, Marc. “What's That Stuff?” Chemical and Engineering News, vol. 77, no. 7, 1990](pubs.acs.org/cen/whatstuff/stuff/7707scitek4.html.!)\n\n(#)[^3]  [Given, Karen. “From The 'Jockbra' To Brandi Chastain: The History Of The Sports Bra.”WBUR, 24 Feb. 2017.](www.wbur.org/onlyagame/2017/02/24/sports-bra-lisa-lindahl)\n\n(#)[^4] McKenzie, Shelly.  Getting Physical: The Rise of Fitness Culture in American. (Lawrence: University of Kansas Press, 2013). Page 103. \n\n(#)[^]5 Ibid., 104.\n\n#^6 Ibid., 129.",
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