Forms Of Embodiment Research Articles

The category of the transcendental in the Ukrainian postmodern novel

The forms of artistic embodiment of aspects of the category of the transcendent in the texts of Ukrainian postmodernists are the focus of this article which are studied through the analysis of the characters’ worldview, the identification of dominants and meanings of human existence, and the correlation of the vision of the category of the transcendent in the novels with modern spiritual concepts. The most striking authorial concepts of the transcendental in Ukrainian postmodern prose refer to the relationship between the human and divine planes of existence, the mechanisms of transforming inspiration into a literary text, the irrational nature of creativity, the concept of reincarnation, ritual as a way of accessing the realm of the transcendental and the understanding of «nothing» concept.

Racial experience and knowing the political in liberal democracies

ABSTRACT Liberal democracies politicize racist incidents at the expense of institutionalizing antiracist ideologies through party politics. This article is concerned with how racial experience shapes how people come to ‘know the political’ in Ceuta, a Spanish city on the Spanish-Moroccan borderland. Knowing the political is an embodied form of subjectivity that makes meaningful sense out of governmental politics as an extension of social life. After examining racial experiences in the lives of Muslim politicians and their supporters, the article examines how the UDCE, a political party primarily composed of Muslims, practices and articulates political ideologies shaped by their experiences as Muslims in Ceuta. Popular and political reactions to the UDCE’s political interventions reveal social unease with racialized peoples conducting political affairs as racialized peoples. This unease, in turn, is rooted in broader sociocultural and historical processes that exclude racial experience from the core practices and ideologies of liberal democratic governance.

Gender Equality And Social Inclusion In Inclusion Elementary Schools In Jepara

AbstractInclusion schools are a form of embodiment of humanist education without discrimination. In schools, all children's needs can be accommodated by implementing the GESI or Gender Equality Social Inclusion paradigm in elementary schools. This study aims to describe GESI nuanced learning implemented at SDN 1 Inklusi Sowanlor. This research method uses descriptive qualitative. Data collection techniques are carried out by observation, interviews, and documentation. Data analysis techniques in the form of data reduction and data presentation, the data that has been presented is verified and draws conclusions. Thus, conclusions can be obtained about the research with the object under study based on the data from the analysis. The results of this study show that GESI-nuanced learning is implemented by SDN 1 Sowanlor with several applications. First, all students who apply are accommodated without discriminating as long as the quota is still met. Second, learning activities are carried out by paying attention to special abilities and needs in inclusion children. Third, there is humanist treatment from the school towards inclusion students, in addition to that there is also a reinforcement for regular students to use the GESI paradigm to accept the presence of inclusion students and treat them fairly without being discriminated against others.Keywords: Gender, Social Inclusion, Elementary School

Theological Genealogies of Modernity: An Introduction

Theological Genealogies of Modernity: An Introduction

Mi casa de los Espíritus (My house of spirits): Challenging patriarchy with magical feminism

AbstractThis paper draws on magical feminism, a writing that engages in a critic of patriarchy through inexplicable events that address gender inequality and the power of the oppressed. This magic has always been in me but always dormant in my academic writing. To let this magic out has required to let myself go into a form of magical embodiment in my methods: I engage in a spiritual excavation to let emerge three Latin American feminist myths and legends that are in me to recover from vicarious violence and come back to the world. This experience opens the gates to engage with a colonial past and to celebrate other systems of belief. This paper is an invitation for those who will join to mobilize our magical forces for the recognition of knowledge production in moments of magic as legitimate.

THE DISPUTE SETTLEMENT FOR CONSUMER PROTECTION BY THE CONSUMER DISPUTE SETTLEMENT AGENCY IN LEGAL ASSURANCE PERSPECTIVE

The concept of consumer protection is to guarantee legal certainty to consumers, namely efforts to empower consumers to obtain or determine their choice of goods and/or services and to defend or defend their rights if business actors harm them. Legal norms to protect the interests of consumers are not sufficient. Therefore, to achieve a balance in protecting the interests of consumers and business actors, a clear legal order is needed so that a healthy economy can be realized. Consumer protection norms in the Consumer Protection Law System, as a fundamental norm, become the criteria for determining alleged violations of consumer rights. The aim of this study is to provide an alternative for resolving cases, a form of embodiment of the implementation of consumer rights protection policies. The approach method used in this research is juridical sociological. However, there are still legal loopholes that often occur. May harm the interests of consumers. The existence of regulations that still have to be synchronized and harmonized between the Consumer Protection Act and the rules governing Arbitration and Alternative Dispute Resolution issues because the Consumer Protection Law formulates rules for resolving consumer disputes by separate arbitration, which is relatively different from the basic concept of the arbitration mechanism which generally accepted so that the settlement of consumer disputes becomes legal uncertainty.

Pendidikan dan Stratifikasi Sosial Dalam Realitas Universitas Muhammadiyah Makassar

God created humans as the noblest beings who were given the gift to be fully responsible for their existence in their surroundings. However, even though humans are given the freedom to be responsible, humans are trapped in the social structure that they have created themselves, so that humans become the horse of the system they created, then there is no longer a balanced structure between humans and their environment and society and culture. In every aspect of society in general, power is a form of embodiment of the problems of social stratification that modern society has. The existence of social stratification can cause an imbalance of rights and obligations that can affect to a certain degree the relations between members of society. Soekanto stated that the emergence of social stratification is caused by the existence of something that is valued in society. Education is basically highly correlated with a person's social status regarding research on the relationship between education and a person's social status has been carried out a lot. Because basically parents who are able will try to send their children to the level of tertiary education even though they have to pay dearly to send their children to school. Even so, basically social stratification will not be avoided. While social mobility is a community movement in activities towards better change. As Horton and Chester in Idi say that: "Social mobility is a movement from one social class to another social class."
 Keywords: Social Mobility, Reality, Social Stratification

Alanna Skuse, Surgery and Selfhood in Early Modern England. Altered Bodies and Contexts of Identity

For researchers interested in social and cultural constructions of difference in the past, embodiment has become a central category of analysis. Alanna Skuse’s study is a welcome contribution to this growing field. She focuses on medical interventions which led to permanent, radical alterations to the body, such as amputation, mastectomy, castration or facial surgery. Skuse is particularly interested in the phenomenological experiences of people who lived through these operations and the subsequent processes of adapting to a substantially changed body, including their sometimes newly acquired protheses or orthoses. What happened to these people after surgery was completed? How did they view themselves, their bodies and the body parts they lost or exchanged? What can views on radically altered forms of embodiment tell us about early modern understanding of personhood, self and identity? Based on different genres and a range of source material from the late sixteenth, seventeenth and eighteenth centuries, such as medical treatises, newspapers and periodicals, satirical writing, pamphlets, ethnographic writing, miracle accounts, life writing and classical literary works, Skuse approaches several social themes and cultural discourses prevalent in early modern England, using the ‘material circumstances of bodily difference’ (p. 3) as her lens. She shows that by focussing on radically altered bodies, it is possible to uncover the epistemological value that was ascribed to various forms of bodily difference in early modern England. Moreover, she maps out fears, uncertainties, social anxieties and prejudice that were realised in and through these forms of embodiment and the debates they engendered.

You Look at Me Looking at You Looking at Me

Living and working for a month at the Sanskriti Foundation in Delhi, the artist’s life was watched and observed by a group of resident monkeys. This paper is based on notes begun during that studio residency and represents the critical reflections emerging alongside the hands-on sculptural practice. It is illustrated with close-up photographs of the artist’s sculpture that asks how encounters with fabled animals in densely populated 21st century urban areas can alter our understanding of the gaze as an inter-species gaze. The sculpture and paper begin to ask broader questions, including how can sculpture provide a different, and perhaps more tacit and empathetic, encounter with the other to enable a physical, mental or spiritual experience of cultural entanglement between the various onlookers? In how far is modelling the other’s gaze a form of embodiment and mimicry? Do the fast-changing camera angles and soundtracks of natural history programmes hinder an empathic inter-species encounter? Or, does the slow animation of the artist’s sculpted surface heighten a sense of being alongside equally curious, cunning and adaptable others such as crows, foxes and monkeys?

Nature, Labour, and Infrastructure in the Amazon: Miguel Triana’s Por el sur de Colombia

Focusing on Colombian engineer Miguel Triana’s 1907 travelogue Por el sur de Colombia, this article discusses the role that labour, broadly understood, plays in the projects of state transformation of the Putumayo region, in the Colombian Amazon. The text analyses the role that physical effort plays in making possible the construction of infrastructural works such as roads in the Amazon space, but also in the concrete forms of land cultivation he observes in Indigenous peoples and in his own process of writing his travelogue. Theories of environmental determinism turn out to be key in Triana’s understanding of labour as a way of transforming nature and bringing progress to the Colombian frontiers. The article makes clear the rhetorical process through which different forms of materiality – roads, bridges, books, cultivation – are seen as parallel forms of embodiment in the discourse of engineering.

Autoethnography and Somatic Modes of Attention

Somatic autoethnography integrates a materialist perspective that positions a dance ethnographer’s personal history--ethnicity, race, class or national origin—with modes of attention that highlight the impact of perception. From a contemporary neuro-science perspective somatic autoethnography can be articulated as an embodied form of research in which an act of mimesis in learning a dance form in a specific cultural context engages the neuro structures of the ethnographer to evolve new states of embodied cognition and an integration of perception, context/place, memory and imagination. In phenomenological terms, ethnographers transform their experience of their ‘lived-body’ through an intensive engagement in which the body of the performer through imitation becomes the object of the learner’s subjective identity. This project considers this topic from a historically contextual perspective of the author’s personal experience across three dance forms and cultural locations—Middle Eastern Raqs el Sharqi, dance among the Azande of South Sudan, and Japanese Nihon Buyo.

Kegiatan Bakti Sosial Berbagi Sembako Dalam Rangka Dies Natalis STIE Bima Ke-21

Social service activities are a form of embodiment of caring attitude, helping each other. This activity reflects a sense of caring, a form of human nature that has sympathy and empathy for people in need, as well as a desire to help alleviate the needs of people's lives, one of which is by distributing groceries. This activity is expected to have a positive effect, especially for underprivileged residents, with the hope that it can help meet the needs of the community, as well as establish friendships between people so that it will build intimacy with the community. This community service activity is fully supported by the entire academic community of the Bima High School of Economics and the lecturers, so that the distribution of food packages can be carried out properly.

SOSIALISASI TATA CARA PENDAFTARAN TANAH WAKAF DI MUI KABUPATEN SIMALUNGUN

Waqf institutions are one of the Islamic social institutions that have high socio-economic value, and are a form of embodiment of social justice in Islam. in general, so it is necessary to develop its utilization in accordance with sharia principles, as mentioned in the Al-Qur'an surah At-Taubah verse 103. However, in reality many waqf lands are neglected in the community, giving rise to legal problems, especially in Simalungun Regency. This is due to Nazhir's inability to manage and develop waqf assets, the attitude of the people who do not care, the community does not understand the status of waqf assets that should be protected, and the community does not understand how to register waqf land. This problem encourages extension agents to cooperate with Ladui MUI Province, MUI Simalungun Regency, to conduct legal counseling entitled Procedures for Registration of Waqf Land in the form of Community Service at the Simalungun Regency MUI Office. Ways and conditions for registering waqf land, understanding the elements of waqf, nazhir waqf obligations, understanding legal issues regarding waqf and the legal force of waqf certificates. The conclusion in this activity is that it is necessary to increase the frequency and socialization regarding. Procedures for Waqf Land Registration.

Le Praecox Feeling : présentation historique du concept et aspects épistémologiques

ObjectivesThe aim of this review is to explore the multiple aspects of the « Praecox Feeling » as introduced and developed by the Dutch Psychiatrist H.C Rümke in 1941 and re-assessed over the following years by its peers. MethodsWe present a historical review of this subject from the first description to the most recent research and proposed related notions like typification processes and gut feeling. ResultsThe Praecox Feeling, as presented by Rümke, may be considered as the most sensible tool in order to diagnose schizophrenia. This phenomenon appears in the in-between of the clinical encounter (i.e. the intersubjective space). It may be felt by the clinician as an experience of bizarreness during the interaction with a patient suffering from schizophrenia. Those feelings suggest fundamental aspects of schizophrenia that can be recognized as a peculiar form of embodiment. Rümke finally concludes that schizophrenia is not diagnosed by strictly examining patients’ symptoms, but psychiatrists’ own feelings. The recognition of such feelings remains hard to describe explicitly, since it takes place in a very basic (« pre reflexive ») state. However, numbers of researchers tried to explore praecox feeling more accurately. A phenomenological approach, with Minkowski, Binswanger or Tellenbach among others, developed several related terms: “Diagnostic by intuition”, “Diagnostic by penetration” or “Atmospheric diagnosis”. Although the precocity of the diagnosis is mentioned in Rümke's original paper, it does not precisely define the Praecox Feeling, contributing to the misunderstanding of the Rümke's original formulation. The very notion of Praecox Feeling in terms of psychiatric diagnoses fell into disuse with the development and the widespread diffusion of criteriological approaches, with the risk of an impoverishment of the clinical diagnosis. However, the study of specific subjective perspectives showed a renewed interest over the last decade, especially with the contribution of cognitive and social neurosciences. Furthermore, studies on psychiatrists’ daily-practice suggest that the Praecox Feeling is still relevant. Moreover, “the subjective tool” represented by the Praecox Feeling remains as used today as it was fifty years ago, in a pre-DSM III era. Temporal aspects have, nevertheless, lead to several studies suggesting that many clinical indices are identified during the first minutes of a clinical interview, especially for schizophrenia. In order to specify this very intuitive pathway, authors developed and worked on the typifications processes that lead to such feelings, involving diagnosis through prototypes. The passive synthesis of such subtle clinical clues may induce for the clinician a “pattern recognition” phenomenon that reminds a “gestaltic” diagnosis. This specific aspect of typification may not be specific of psychiatry. The “Guts Feeling” is a notion first developed by Dutchs physicians, particularly in General medicine but also among other medicals disciplines, theoretically very close from the notion of intuitive typification. It may allow benefits in term of diagnoses, reassurance or alarm sense. It suggests that clinical experience added to criteriology provides risks reductions. The crucial role of clinical experience in the diagnosis decision making tends to be underexplored, but still represents a crucial aspect of the evidence-based medicine as firstly described.

JUAL BELI KULIT HEWAN KURBAN MENURUT HUKUM EKONOMI SYARIAH (Studi kasus Masjid At Taqwa, Sumberbulu, Tegalsiwalan, Probolinggo)

Carrying out sacrificial worship by slaughtering sacrificial animals after the implementation of Eid al-Adha and Tasyrik Day prayers is a form of embodiment of our taqwa to Allah SWT and of course with this we are bestowed blessings on the worship. in providing acceptance to the distribution of sacrificial meat, of course, it must be guided by the Qur'an and as Sunnah. The process of slaughtering sacrificial animals carried out by the At Taqwa Mosque, Sumberbulu Village, Tegalsiwalan District, is basically in accordance with the provisions of Islamic law, from the process of receiving sacrificial animals, the slaughter process, the distribution of sacrificial meat to the use of sacrificial animal skins to be worshipped. Buying and selling sacrificial animal skins is in accordance with the provisions of sharia economic law, one of the conditions is that the object of the contract must be valid or not something that is haramed by the Islamic religion.
 Keywords : Buying and Selling Sacrificial Animal Skins

Thinking Trans/Sex: Erotic Justice and the Trans-Subject

Abstract My gender identity is trans-fag bottom boy. I characterize my trans-masculinity as a technologically enabled creation that gives embodied form to the fantasies that structure my desire. I cannot think my gender without recourse to my sexuality. In fact, I conceive of my transness as wholly motivated by the sexual. According to hegemonic trends in Transgender Studies and many political and community discourses, however, I am mistaken at best, and at worst, I am an impossibility. Gender and sexuality are commonly maintained as separate phenomena that emerge from distinct ontological and epistemological foundations. In this article, I trace the historical emergence of the contemporary conceptual frame that holds that gender and sexuality are separate aspects of being. I then argue that the separation of gender and sexuality is not a necessary or sufficient condition for transness. Finally, I discuss the consequences of not considering even the possibility that some trans- people cannot separate their felt sense of gender and sexuality. I conclude by offering thoughts about what might constitute erotic justice for trans- subjects.

Digital Weather Information in an Embodied World

We review the emergence of digital weather information, the history of human embodied knowing about weather, and two perspectives on cognition, one of which is symbolic (amodal, abstract, and arbitrary) and the other being embodied (embodied, extended, embedded, and enacted) to address the question: Beyond the general weather information they provide, to what extent can digital devices be used in an embodied way to extend a person’s pick-up of weather information? This is an interesting question to examine because human weather information and knowledge has a long past in our evolutionary history. Our human ancestors had to pick-up immediate information from the environment (including the weather) to survive. Digital weather information and knowing has a comparatively short past and a promising future. After reviewing these relevant topics, we concluded that, with the possible exception of weather radar apps, nothing currently exists in the form of digital products than can extend the immediate sensory reach of people to alert them about just-about-to-occur weather—at least not in the embodied forms of information. We believe that people who are weather salient (i.e., have a strong psychological attunement to the weather) may be in the best position going forward to integrate digital weather knowing with that which is embodied.

Aesthetic labour and diversity on the shopfloor: the experiences of women workers in fashion retail

PurposeThis paper explores the workplace experiences of aesthetic labour among racially diverse frontline women workers in a fashion retail store.Design/methodology/approachThis qualitative study is based on an ethnographic study, drawing on findings from participant observation and interviews with frontline workers at a fashion retail store in the UK.FindingsThis paper explores how the embodiments of aesthetic labour are perpetually produced and commodified through the discipline of management in a fashion retail store. It challenges the notion of phenotypical Whiteness as the beauty standard within fashion retail and demonstrates how embodiments differ according to race. While White women are continuously scrutinised by their appearance, the aesthetic demands for women of colour tend to focus on speech and racialised bodies to provide “authentically” exotic experiences for customers. Additionally, this study highlights how the mobilisation of aesthetic labour can create work humiliation and work alienation.Research limitations/implicationsDespite this study being based on an ethnographic study at one British fashion retailer, this paper seeks to give voices to an underrepresented group by exploring the lived experiences of racially diverse women workers.Originality/valueThis paper contributes to the intersection between aesthetic labour and race from an embodiment perspective, exploring the workplace experiences of racially diverse women workers in fashion retail and how their various forms of embodiment are racialised and commodified.

Embodiment and Memories: Literary Articulations of Coastal Women and Manifestations Of Indian Ocean Cultures

This article brings into conversation two pieces of Indian Ocean fiction about women, a Banaadiri wedding song, called ‘Waa Guuriheeynnaa,’ and Cristina Ali Farah’s published work A Dhow is Crossing the Sea. I interrogate what constitutes female kinship, coastal identity, cultural heritage, and the ties between these phenomena through a comparative analysis of the two forms of literature. I assess how both works express kinship between coastal women and the ways in which their Indian Ocean and local cultural identities become embodied forms of knowledge. I then explore the differing ways that women in ‘Waa Guuriheeynnaa’ and A Dhow is Crossing the Sea use material culture as an act of female community making. I argue that in both literary works, women’s bodies carry cultural meaning. However, while in ‘Waa Guuriheeynnaa,’ it is through women’s bodies that Banaadiri Indian Ocean culture is expressed, affirmed, and continued, in A Dhow is Crossing the Sea, coastal women’s bodies attest to a more uneven and contested Indian Ocean and diasporic heritage that registers historical losses as well as their everyday lived realities.

Outline of a theory of breakage

Much of the debate in archaeological theory throughout the last decades has revolved around challenging problematic humanist principles that have shaped our discipline, particularly the idea that humans are masters over nature. Postprocessualists sought, among other things, to emancipate the human condition from this essentialist claim in part by exposing the historical and cultural situatedness of this humanist principle – an epistemological endeavour. In comparison, posthumanists have animated the material world (albeit in different ways) to decentre human beings in relation to long-forsaken nonhumans – an ontological agenda. While posthumanists accuse postprocessualists of practicing anthropocentrism and the latter accuse the former of occupying an ahumanist and anti-epistemological position, there are powerful commonalities in their critique of late humanist doctrines. The aim of this paper is to introduce a theory that exposes the illusory humanist claim of human control over nature and to recognise other forces with momentum besides human will, while at the same time giving prominence to questions about human knowledge and practice. Therefore, a connection is formed between postprocessualism and posthumanism and, as an ironic result, a theory of breakage is formulated. When we consider human participation with breakage, defined as those continuous and uncontrollable phenomena involving the unbinding of object form, we come to terms with a different form of anthropological understanding termed ‘the social knowledge of breakage’. This constitutes an embodied form of knowledge, which is acquired and expressed practically from a young age about how objects break and how one must respond to these situations. This knowledge is exposed in both mundane and ceremonial practices, in linguistic and non-linguistic forms, shaping social practices in uncertain ways, and can be analysed according to three different strands. In this way, we become aware of the creative ways in which broken materials inadvertently affect our practices.