People of the book, women of the body

2020 ◽  
Vol 3 (2) ◽  
Author(s):  
Michal Raucher

Jews have often been referred to as ‘People of the book.’ This is because books, specifically those that contain rabbinic legal discourse, are understood to be authoritative guides for Jewish life, and those who have achieved mastery in the content of the books are considered authorities. Although ‘people of the book’ is often used to refer to all Jews, book culture has been almost entirely constructed by men, particularly among ultra-Orthodox Jews. This article offers a different framework, one which sees women’s religious authority growing out of embodied experiences. Haredi (ultra-Orthodox) women challenge the dominant paradigm for religious authority by insisting that their pregnant bodies replace books and rabbis. While a woman’s body might be seen as an impediment to her religious authority, I argue that women become capable of exercising religious authority through their embodied experiences of bearing children. During my two years of ethnographic research with Haredi women in Jerusalem, I found that after giving birth to two or three children, Haredi women felt authorized to make decisions about their pregnancies without consulting a rabbi. After a woman has two or three children, she develops what I refer to as ‘reproductive literacy,’ meaning she knows how to use her embodied reproductive experiences as knowledge, expertise, and thus authority over reproduction. Through a close reading of pregnancy advice books and an analysis of how Haredi women use these books, I show that how Haredi women embody authority to make decisions about the maintenance and continuation of Haredi life. 

Religions ◽  
2021 ◽  
Vol 12 (11) ◽  
pp. 1007
Author(s):  
Inderjit N. Kaur

Listening to sabad kīrtan (sung scriptural verse) is a core, everyday, widespread, and loved worship practice of Sikhs around the globe. Thus, it would be fair to state that sounding is central to Sikh worship. Indeed, the Sikh scripture considers kīrtan to be an eminent mode of devotion. Yet, the ultimate aim of this sonic practice is to sense the “unsounded” vibration—anhad—and thereby the divine and divine ethical virtues. Based on a close reading of Sikh sacred texts and ethnographic research, and drawing on the analytic of transduction, the paper explicates the embodied vibratory dimensions of the (unsounded) anhad and (sounded) sabad kīrtan. It argues that the central purpose of the Sikh (un)sounding perceptual practice is embodied ethical attunement for an unmediated experience of the divine and divine ethical virtues, and thereby the development of an ethical life. At the intersection of music, sound, religious, and philosophical studies, the analysis reveals the centrality of the body in worship and ethical development, and contributes to interdisciplinary conversations on sensory epistemologies in faith traditions.


2021 ◽  
pp. 017084062199450
Author(s):  
Lauren McCarthy ◽  
Sarah Glozer

Emotional energy is key to disruptive institutional work, but we still know little about what it is, and importantly, how it is refuelled. This empirical paper presents an in-depth case study of ‘No More Page 3’ (#NMP3), an Internet-based feminist organization which fought for the removal of sexualized images of women from a UK newspaper. Facing online misogyny, actors engage in ‘emotional energy replenishment’ to sustain this disruptive institutional work amid emotional highs and lows. We introduce ‘affective embodiment’ – the corporeal and emotional experiences of the institution – as providing emotional energy in relation to disruptive institutional work. Affective embodiment is surfaced through alignment or misalignment with others’ embodied experiences, and this mediates how actors replenish emotional energy. Alignment with others’ embodied experiences, often connected to online abuse, means emotional energy is replenished through ‘affective solidarity’ (movement towards the collective). Misalignment, surfaced through tensions within the movement, means actors seek replenishment through ‘sensory retreat’ (movement away from the collective). This study contributes to theorization on institutional work and emotional energy by recentring the importance of the body alongside emotions, as well as offering important lessons for online organizing.


2021 ◽  
pp. 1-23
Author(s):  
Dawn LaValle Norman

Abstract The contest over the resurrection of the body used the scientific authority of Aristotle as ammunition on both sides. Past scholars have read Methodius of Olympus as displaying an anti-Aristotelian bias. In contrast, through close reading of the entire text with attention to characterization and development of argument, I prove that Methodius of Olympus’ dialogue the De Resurrectione utilizes Aristotelian biology as a morally neutral tool. To put this into higher relief, I compare Methodius’ dialogue with the anonymous Dialogue of Adamantius, a text directly dependent upon the Methodius’ De Resurrectione, but which rejects arguments based on scientific reasoning. Reading Methodius’ De Resurrectione with greater attention to the whole and putting it in the context of its nearest parallel text retells the traditional story of early Christian resistance to Aristotle. Methodius of Olympus’ characters, although they view scientific knowledge as subordinate to philosophy, see it as neutral in and of itself.


2017 ◽  
Vol 31 (1) ◽  
pp. 65-78
Author(s):  
Justin Nickel

Stanley Hauerwas and others argue that Luther’s understanding of justification denies the theological and ethical significance of the body. Indeed, the inner, spiritual person is the one who experiences God’s grace in the gospel, while the outer, physical (read: bodily) person continues to live under law and therefore coercion and condemnation. While not denying that Luther can be so read, I argue that there is another side of Luther, one that recognizes the body’s importance for Christian life. I make this argument through a close reading of Luther’s reflections on Adam and Eve’s Fall in his Lectures on Genesis (1545) and the sacramental theology in ‘Against the Heavenly Prophets’. For this Luther, disconnection from our bodies is not a sign of justification but rather the sin from which justification saves us. Accordingly, justification results in a return to embodied creatureliness as the way we receive and live our justification.


2016 ◽  
Vol 25 (1) ◽  
pp. 3-17 ◽  
Author(s):  
Karsten Senkbeil ◽  
Nicola Hoppe

This paper applies cognitive linguistic approaches, particularly conceptual metaphor theory, to the study of literature, and analyses how Wasted: A Memoir of Anorexia and Bulimia (1998) by Marya Hornbacher communicates embodied experiences such as sickness, hunger, and (self-)loathing with the help of conceptual metaphors. It explores how the author renegotiates and partly recontextualizes highly conventionalized metaphors around eating disorders, mental illness, and identity to create new meaning, and how this strategy helped explain the mindset of a person with anorexia and bulimia to a broad critical readership in the late 1990s. This paper hence hypothesizes that the book’s emphasis on metaphors as a means to articulate bodily experiences surrounding a mental disorder may hint towards larger trends concerning the representation of the body–mind relationship in literature and culture in the last two decades.


2015 ◽  
Vol 40 (3) ◽  
Author(s):  
Adam Lauder

Through a close reading of the 1976 artist’s book and exhibition catalogue “Celebration of the Body,” the N.E. Thing Co. Ltd.’s pioneering representations of the body’s “informationalization” are situated within the conceptual company’s creative reworking of Marshall McLuhan’s sensory media theories. In turn, McLuhan’s thought is located within a genealogy of physiological aesthetics that troubles conventional narratives of Conceptual art as a movement defined by its engagement with theories of cognition, language, and systems. Friedrich Kittler’s analysis of modernism as reflecting the decomposition of the body under a regime of psychophysical experimentation provides the framework for this article’s re-evaluation of the Toronto School theorist and his influence on the foundational Vancouver-based “critical company.”En utilisant une lecture attentive du livre d’artiste et catalogue d’exposition « Celebration of the Body », 1979, les représentations du corps numérisé de N.E. Thing Co. sont encadrées dans le remaniement créatif des théories médiatique de Marshall McLuhan entreprit par la compagnie.  À leurs tours, les pensées de McLuhan sont placées dans une généalogie d’esthétique physiologique qui dérange les récits conventionnels de l’art conceptuel comme étant un mouvement défini par son engagement avec les théories de la cognition et du langage. L’analyse de Friedrich Kittler de modernisme comme réflexion de la décomposition du corps effectuée par des expériences psychophysique fournit le cadre pour cette réévaluation du théoricien de l’École de Toronto et son impact sur la « compagnie critique » fondatrice de Vancouver.


2011 ◽  
Vol 27 (3) ◽  
pp. 244-271 ◽  
Author(s):  
Phillip B. Zarrilli

This essay articulates a South Asian understanding of embodied psychophysical practices and processes with a specific focus on Kerala, India. In addition to consulting relevant Indian texts and contemporary scholarly accounts, it is based upon extensive ethnographic research and practice conducted with actors, dancers, yoga practitioners, and martial artists in Kerala between 1976 and 2003. During 2003 the author conducted extensive interviews with kutiyattam and kathakali actors about how they understand, talk about, and teach acting within their lineages. Phillip Zarrilli is Artistic Director of The Llanarth Group, and is internationally known for training actors in psychophysical processes using Asian martial arts and yoga. He lived in Kerala, India, for seven years between 1976 and 1989 while training in kalarippayattu and kathakali dance-drama. His books include Psychophysical Acting: an Intercultural Approach after Stanislavski, Kathakali Dance-Drama: Where Gods and Demons Come to Play, and When the Body Becomes All Eyes. He is Professor of Performance Practice at Exeter University.


2021 ◽  
Vol 30 (2) ◽  
pp. 139-155
Author(s):  
Michelle Charalambous

Samuel Beckett's interest in the experience of memory and the central role the body plays in the re-experience of the past has been most evident since the time he composed Krapp's Last Tape (1958), one of his most famous memory plays where the body can actually ‘touch’ its voice of memory. In this context, the present article provides a close reading of two of Beckett's late works for the theatre, namely That Time (1976) and Ohio Impromptu (1981), where the author once again addresses the relationship between the body and memory. Unlike his earlier drama, however, in That Time and Ohio Impromptu Beckett creates a ‘distance’, as it were, between memory and the body on stage by presenting the former as a narrative and by reducing the latter to an isolated part or by restricting it to limited movements. Looking closely at this ‘distance’ in these late plays, the article underlines that the body does not lose its authority or remains passive in its re-experience of the past. Rather – the article argues – the body essentially plays a determining role in these stripped-down forms as is shown in its ability to ‘interrupt’ and somatically punctuate the fixity of the narrative form memory takes in these works.


2021 ◽  
Vol 12 (1) ◽  
pp. 51-78
Author(s):  
Linda Claire Warner ◽  
Pirita Seitamaa-Hakkarainen ◽  
Kai Hakkarainen

The research study focuses on the phenomenon of informal learning and teaching, as it materializes through the quiltmakers’ engagement in idiosyncratic community practices. The present study considers the construction of craft knowledge from a sociocultural perspective, focusing on social and material mediation, and embodiment as a form of meaning-making for quiltmakers. The ethnographic data were collected from two quilting communities in Aotearoa New Zealand and in total 66 quilters volunteered to participate. The fieldwork extended over an eight-month period with data consisting of interviews, observations, fieldnotes and reflective diaries including the visualization of interactive happenings in situ. Chronological content logs were created, and data were analysed by qualitative content analysis. The primary interest was on the verbal (i.e. social), non-verbal (i.e. embodied) and material (inter)actions that were central to the quilters’ meaning-making processes. This praxis and process of informal learning usually make it invisible because it is a ubiquitous element embedded in the quilting community context. Identifying different aspects of multimodal making foregrounds how the quilters’ learning is socially interactive, with ‘hands on’ and ‘minds on’ processes tied to their bodily experiences and material world. This study demonstrates the significance of the ongoing communicative (inter)actions for meaning-making, highlighting the role of the body, mind and environment in shaping quilting practices and appropriating craft knowledge.


2020 ◽  
pp. 986-1005
Author(s):  
Kholekile Hazel Ngqila

Ukuhanjwa illness was used as an example to understanding abantu illnesses. With attributional theory ukuhanjwa illness is attributed to spiritual and social causes rather than biomedical causes, whereby causal link is socially constructed between ukuhanjwa illness and entry into the body by familiars. Issues explored included conceptualisation of ukuhanjwa illness. The focus of the chapter is on the reasons for continued pluralistic tendencies in healing regardless of the expectation by the West that people should be focusing on the use of the fast evolving biomedical healing methods. The ethnographic study took place among the Southern Nguni people of OR Tambo District Municipality (ORTDM) in the Eastern Cape, South Africa. Data was collected using qualitative and ethnographic research methods amongst a sample group of 50 participants. The sample was composed of traditional healers, mothers of children who have experienced ukuhanjwa illness, elderly people (male and female), biomedical practitioners and nurses.


Sign in / Sign up

Export Citation Format

Share Document