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Studies investigating the prevalence, cause, and consequence of multiple sclerosis (MS) fatigue typically use single measures that implicitly assume symptom-stability over time, neglecting information about if, when, and why severity fluctuates. We aimed to examine the extent of moment-to-moment and day-to-day variability in fatigue in relapsing-remitting MS and healthy individuals, and identify daily life determinants of fluctuations. Over 4 weekdays, 76 participants (38 relapsing-remitting MS; 38 controls) recruited from multiple sites provided real-time self-reports six times daily (n = 1661 observations analyzed) measuring fatigue severity, stressors, mood, and physical exertion, and daily self-reports of sleep quality. Fatigue fluctuations were evident in both groups. Fatigue was highest in relapsing-remitting MS, typically peaking in late-afternoon. In controls, fatigue started lower and increased steadily until bedtime. Real-time stressors and negative mood were associated with increased fatigue, and positive mood with decreased fatigue in both groups. Increased fatigue was related to physical exertion in relapsing-remitting MS, and poorer sleep quality in controls. In relapsing-remitting MS, fatigue fluctuates substantially over time. Many daily life determinants of fluctuations are similar in relapsing-remitting MS and healthy individuals (stressors, mood) but physical exertion seems more relevant in relapsing-remitting MS and sleep quality most relevant in healthy individuals.
Volker Woltersdorff's essay 'Sexual Ghosts and the Whole of History: Queer Historiography, Post-Slavery Subjectivities, and Sadomasochism in Isaac Julien's "The Attendant"' discusses the controversial concept of wholeness in historiography with regard to the fascination with past horrors and the desire to do justice to their victims who retain a ghostly presence. The essay retraces how this commitment produces a dilemma, as it can result either in the aspiration to historical wholeness as full memoralization or alternatively in the radical rejection of wholeness as an impossible healing. Employing Elizabeth Freeman's notion of 'erotohistoriography', Woltersdorff introduces affect into the work of historiography in order to find an escape from the dilemmatic impasse between history's wholeness as pacified reconciliation and as ongoing catastrophe along the lines of Walter Benjamin. Sadomasochism is presented as a practice that may correspond most adequately to the paradoxical affect caused by traumatic history that continues to haunt the present. Indeed, re-enactments of historical oppression and violence occur frequently within the BDSM community. However, what distinguishes them from 'living history' re-enactments is their potential to modify affective attachments to history by altering the historical script. The essay elaborates this potential through Isaac Julien's 1993 short film "The Attendant", which, in a kind of queer re-enactment, overwrites the memory of colonial chattel slavery by a sadomasochistic encounter of a black guardian and a white visitor in a museum dedicated to the history of slavery. The film raises the ethical and political question of how to relate affectively to the legacy and ongoing presence of racism. Against this backdrop, the author argues that, through the BDSM scenario and its changes to the historical script, Julien's film represents and promotes a paradoxical way to perform both the memorialization and the forgetting of past horrors and pleasures. Here, historical wholeness acquires a conflicting double meaning of both achieving completeness and restoring integrity. Woltersdorff concludes by interpreting "The Attendant" as urging a utopian perspective, produced by the tension between the impossibility of history's wholeness and the necessary, reparative desire for it. The article concludes by highlighting the paradox that Julien's film shows wholeness 'to be impossible and yet necessary' and 'expresses a necessary desire made impossible'. While the essay explicitly engages with the figure of haunting, one could perhaps speak here also of plasticity insofar as the contradictory conjunction of remembering and forgetting seems to rely on a malleability of affects and on producing an affective economy that sustains the fantasmatic remembrance of a painful past through paradoxical pleasure but breaks with any pleasure derived from real inequality, injustice, or suffering imparted non-consensually.