Body Flesh Research Articles

Flesh Bodies, Stiff Corpses, and Gathered Gold: Mummy Worship, Corpse Processing, and Mortuary Ritual in Contemporary Taiwan

It is well known that Han fear the metaphysical pollution they associate with death and especially corpses. Traditionally they believe family members of the recently deceased are temporarily polluted and those who work handling corpses are permanently polluted; people try to avoid such polluted others for fear that sickness or other unfortunate events may follow contact. 1 Yet strewn across the countryside of both China and Taiwan, and scattered throughout accounts in Buddhist historical texts, are mummified corpses venerated as deities: granting requests, sending dreams, enshrined, worshipped, often gilded, sometimes installed inside or below a religious statue or decorated to look indistinguishable or nearly so from a statue. What happens to most bodily remains? How is it that most corpses are feared, whereas certain others are worshipped? Are these divergent evaluations of corpses due to conflicting religious systems, or does it depend mainly on the identity of the corpse? The following article focuses on these questions as they apply to contemporary Taiwan. First, I describe in detail corpses that are worshipped, since their existence is less recognized or is mistakenly assumed to be nothing but a Buddhist aberration within an otherwise universal pattern of corpse avoidance. Next, I describe corpses that are feared and show changing attitudes toward bodily remains. Finally, I suggest how divergent attitudes toward bodily remains can be placed into the broader context of Han religious beliefs.

Age-Related Changes in Flight Muscle Mass, Lipid Reserves and Flight Capacity during Adult Maturation in Males of the Territorial Damselfly Calopteryx atrata (Odonata: Calopterygidae)

In the territorial damselfly Calopteryx atrata Selys, length of the hindwing, the wing areas and the aspect ratio did not differ significantly among age classes during the pre-reproductive period, while the body mass of males increased about 2.5 times. This is due primarily to increase in mass of thorax and abdomen. The flight muscle mass accounted for the great part of the thorax mass, and began to increase from early in the pre-reproductive period and continued increasing until sexual maturation. The average flight muscle mass of sexually matured males was about 2.4 times of that of the youngest immature ones. On the other hand, the abdomen mass and total lipids increased remarkably in the latter half of the pre-reproductive period. The average total lipid content of mature males was about tenfold of that of the youngest immature ones. The maximum lift production per flesh body mass was positively correlated with the flight muscle mass and total lipid content. Such an increase in flight muscle mass and lipid reserves resulted in the increase of maximum lift force, and probably enhanced flight performance.

Pastoral Ministry and the Fleshly Body

This paper will explore the fleshly body of the pastor/priest/liturgist/caregiver and its engagement with the fleshly bodies of the ones given to their care. Its purpose is to address the physicality of being involved in pastoral ministry.

The use of additional lighting and artificial photoperiods to recondition early maturing Atlantic salmon (Salmo salar) in Tasmania

Salmonid culture in Tasmania experiences high rates of early maturation due to the rapid growth rates achieved under favorable environmental conditions. The present study investigates the use of artificial photoperiod to recondition previously mature Atlantic salmon to provide a larger fish with higher market value. Individual groups of previously mature female Atlantic salmon (Salmo salar) were put under 24 hour artificial light from either May, June, July or maintained under ambient conditions during the austral winter. Fish maintained under lights attained a reversion from dark skin pigmentation, typical of mature individuals, to a silver sea-going coloration more rapidly than the control group. In addition flesh pigmentation, ovarian absorption and body wall thickness was significantly greater than that of the control fish resulting in a higher market price. The study demonstrates that artificial lights can facilitate the reconditioning of previously mature Atlantic salmon under southern hemisphere conditions.

Consumption choice by bears feeding on salmon.

Consumption choice by brown (Ursus arctos) and black bears (U. americanus) feeding on salmon was recorded for over 20,000 bear-killed fish from 1994 to 1999 in Bristol Bay (sockeye salmon, Oncorhynchus nerka) and southeastern Alaska (pink, O. gorbuscha and chum salmon O. keta). These data revealed striking patterns of partial and selective consumption that varied with relative availability and attributes of the fish. As the availability of salmon decreased, bears consumed a larger proportion of each fish among both years and habitats. When availability was high (absolute number and density of salmon), bears consumed less biomass per captured fish, targeting energy-rich fish (those that had not spawned) or energy-rich body parts (eggs in females; brain in males). In contrast, individual fish were consumed to a much greater extent, regardless of sex or spawning status, in habitats or years of low salmon availability. The proportion of biomass consumed per fish was similar for males and females, when spawning status was statistically controlled, but bears targeted different body parts: the body flesh, brain and dorsal hump in males and the roe in females. Bears thus appeared to maximize energy intake by modifying the amount and body parts consumed, based on availability and attributes of spawning salmon.

The Word Made Flesh

The Word Made Flesh

Lipids and fatty acids of air breathing fish Boleophthalmus boddaerti

The air breathing fish Boleophthalmus boddaerti has been studied for its lipids and fatty acids of body flesh. The nonpolar lipids identified were wax esters, steryl esters, l-O-alkyl-2,3-diacylglycerol, triacylglycerols and sterols. Phospholipid was predominant (51%), the major component being phosphatidylcholine (67%). Polyenoic fatty acids of the ω3 series, i.e. EPA and DHA, were at considerably high concentrations in the phosphatidylcholine and phosphatidylethanolamine fractions. Cholesterol was the major component (35%) of the different sterols found. In neutral glyceryl ethers, fatty acids up to 28 carbons were recorded with unsaturated, anteiso, iso and normal chains. In wax esters, up to 32 carbon chains were recorded. © 1997 Elsevier Science Ltd

Letter to the Editor

154 SHOFAR Spring 1996 Vol. 14, No.3 LETTER TO THE EDITOR From Elliot Wolfson: In his review of Through a Speculum That Shines: Vision and Imagination in MedievalJewish Mysticism (henceforth Speculum) (in the Winter 1996 issue), Mark Vennan asserts that my interpretation of the visionary experience in Jewish mystical sources as phallocentric "is undeniably the most original and radical aspect of the book. Its audacity will probably attract the most attention and commentary, which is understandable but rather unfortunate. It is the weakest element of an otherwise solid and enriching presentation." Vennan fulfills his own prophecy by focusing principally in his review on this dimension of my work. While there were other questionable comments made by Vennan, I will concentrate only on his treatment of this issue. In response to Vennan's criticism, it is incumbent upon me to mention at the outset a critical claim that I made in the second chapter of the Speculum that has gone unnoticed, but it is the aspect of the book that holds the key to understanding my analysis ofgender and anthropomorphism in kabbalistic literature. What I have in mind is my discussion of the symbol and the imagination (pp. 61-67). Influenced in particular by Henry Corbin, Paul Ricouer, and Gilbert Durand, I have argued that the images produced by the imagination are symbolic representations through which the invisible becomes visible and the corporeal is spiritualized. The symbolic representation of the divine in the imagination is thus always embodied, i.e., the content of the symbol is experienced (and not merely described in a post-experiential account) in tenns of the body. What I tried to convey in the book is that the anthropomorphic representation of God in Jewish mystical sources, from the Hekhalot compositions to the Zohar, can be conceived of as an "imaginal body," and by this technical tenn I wish to convey the idea that the somatic fonn of God inheres in the human imagination as a symbolic configuration. This does not mean that the references to God's body are to be deciphered as merely allegorical or metaphorical. On the contrary, the language of the mystical texts points to an experience ofdivine embodiment, which is localized in the imagination. It should be obvious that since gender is an integral aspect of embodiment, the theoretical model that deals with embodiment will have something to contribute to the issue of the application of gender to God. The graphic and concrete language employed by the mystics does not Letter to tbe Editor 155 mean that they attributed a body offlesh and blood to God. What it means is that the intensity of the religious experience was such that God is rendered as a tangible, anthropomorphic presence in the imagination. This discussion is absolutely essential for understanding my analysis of gender symbolism, especially in my appropriation of the term "phallocentrism " to characterize the oculocentric tendency in the Jewish mystical sources. I will deal with some of the specific issues that Verman raised regarding my phallocentric interpretation, but in general it can be said that his comments do not indicate that he has considered my discussions on gender in light of the notion of the imaginal symbol that I develop. Thus, at one point Verman marvels at why I do not explain "what the mystics hoped to gain from witnessing a cosmic sex show featuring the disclosed Divine phallus." This trivialization of my argument with an obviously pejorative expression that calls to mind the world of pornography demonstrates that Verman did not relate my understanding of the kabbalistic use of phallic images to the discussion on the nature of the mystical symbol. I am here reminded of Erich Neumann's remark that those who refer to the ancient Egyptian myth of the genesis of the gods through masturbation as "obscene" are guilty of a "profound misunderstanding," for they personalize the transpersonal. The image of the divine phallus, wrote Neumann, "symbolizes the creative element, not personal genitality."1 This is an entirely apt description of the use of phallic symbolism in kabbalistic texts. Having made this general observation, I am prepared to deal more specifically with Verman's criticisms. Unfortunately, however, due to...

Acoustic models of fish: The Atlantic cod (Gadus morhua)

Acoustic fish models should represent the fish body form. The Atlantic cod were used to model the acoustic scattering function of teleost fish. The model provides a basis for choices of sonar carrier frequencies. Anesthetized live Atlantic cod ranging from 156 to 380 mm (SL) were ‘‘soft’’ x-rayed to image inflated swimbladders and skeletal elements. Maximum body heights and widths were 0.18 and 0.13 of fish lengths. Lengths and diameters of swimbladder were approximately 0.25 and 0.05 of the fish lengths. A series of short-length fluid-filled cylinders were used to represent body flesh. For carrier frequencies above the breathing mode resonance, swimbladders were modeled as a series of short gas-filled volume elements of cylinders. A Kirchhoff-ray approximation was used to compute the high-frequency acoustic scattering. A low mode solution for a gas-filled cylinder was used to compute the low-frequency ‘‘breathing mode resonance.’’ All contributions were added coherently. The scattering lengths ℒ, or target strength=20 log‖ℒ/L0‖ (where L0 is reference length) were sensitive to fish orientation relative to the sonar beam. Theoretical target strengths were compared to the 38-kHz cod data. Agreement was good.

Autonomic and endocrine factors in the regulation of food intake

Destruction of the ventromedial hypothalamus produces hyperphagia, hyperinsulinemia and hypertriglyceridemia. These changes appear to be partly the result of increased firing rate of the vagus nerve and reduced firing rate of the sympathetic nerves. These reciprocal changes in the function of the autonomic nervous system appear to provide an adequate explanation for the hyperinsulinemia in this syndrome, and for the reduced heat expenditure. Destruction of the lateral hypothalamus, has effects opposite to those of the ventromedial hypothalamus with a reduction in food intake, a decrease in body fat, and an increase in the activity of the sympathetic nervous system. These reciprocal functions of the hypothalamus are associated with different adrenergic receptors. A medial hypothalamic alpha-adrenergic system mediates the epinephrine stimulation of feeding, and a beta-adrenergic system mediates the lateral hypothalamic inhibition of eating. Peptides from the endorphin family can stimulate food intake, but most other peptides are inhibitory. Growth hormone and thyroid hormone stimulate food intake under appropriate conditions. Insulin and adrenal steroids appear to play the most important role of all the hormones in regulating food intake. Deficiency of adrenal glucocorticoids is associated with decreased food intake and a wasting of body flesh. Increased levels of glucocorticoids, on the other hand, produce a variety of truncal obesity. In animals with ventromedial hypothalamic lesions and obesity, adrenalectomy will reverse the obesity In genetically obese rats and mice, adrenalectomy will attenuate the progression of the syndrome. These effects appear to be through a reduction of food intake, and an increase in energy expenditure. Injections of insulin will stimulate food intake and may lead to obesity. Chronic infusions of insulin into the cerebral ventricles or into the peripheral circulation will reduce food intake.

Growth of Mytilus edulis in net bags transferred to different localities in a eutrophicated Danish fjord

The growth rate has been measured in Mytilus edulis transferred in net bags to seven localities in the brackish Danish fjord, Limfjorden, in which certain areas are heavily eutrophicated. The increase in shell length, shell weight and flesh body weight was measured after growth periods of 14–18 days. The increase in, e.g., flesh dry weight ranged from twice the start weight to a four-fold increase of the start weight. The net growth efficiencies were estimated to be between 54 and 73%. Algal concentration was in no case the limiting growth factor, but low growth rates were observed in areas with seasonal oxygen depletion and release of toxic H 2S from the sediments. It is suggested that measurements of actual growth in M. edulis can be a useful technique in the study of biological effects in marine recipients.

Could Body-bound Immortality be Liveable?

Could body-bound immortality be liveable? I should like to approach this question via consideration and criticism of some arguments put forward by Professor Bernard Williams in his essay 'The Makropulos case'.' Williams distinguishes between two quite different types of immortality. These we may call body-bound immortality (BBI) and bodyindependent immortality (BII). As we might expect, someone enjoying BBI could do so only in a body of flesh and blood and bone; but it might be a moot point as to how far his body at any point during his immortal existence would have to be continuous with the body he was born with. Also, someone enjoying BII might hope to explore avenues of existence not open to the BBI case. But this, in Williams' view, would not be sufficient to make the BII case tolerable, even if we could accept that the BII case could qualify as a person, which he doubts. Williams argues that it is a Good Thing that we are not immortal, regardless of whether we favour BBI or BII. He also appears to take the more extreme view that it is virtually a necessary truth that immortality could not be enjoyed by a person. I shall suggest that his arguments are uncharacteristically weak, and that the elaboration of two simple distinctions can help to make the prospect of BBI more appealing than Williams allows. Williams illustrates the possibility of BBI by the case of EM, following a play by Karel Capek. EM's father, the court physician to a sixteenth century emperor, tried out on her an elixir of life. 'At the time of the action she is aged 342. Her unending life has come to a state of boredom, indifference and coldness. Everything is joyless: the end it is the same, she says, singing and silence. She refuses to take the elixir again; she dies; and the formula is deliberately destroyed by a young woman among the protests of some older men' (p. 82). The case of EM, Williams suggests, constitutes a strong (if fictional) argument in favour of the view that BBI could not be tolerable. Nevertheless, he admits, it is possible for someone to object that EM may have laboured under some contingent limitations (social, psychological, etc.) which might not be suffered by more fortunate and sanguine souls. But, against this possible objection, Williams argues that 'the supposed contingencies are not really contingencies; that an endless life would be a meaningless one; and that we could have no reason for living eternally a human life. There is no desirable or significant property which life would have more of, or have more unqualifiedly, if we lasted for ever' (p. 89). I In his book Problems of the Self (Cambridge University Press, I973), p. 82 ff. All page references are to this book.

BIOCHEMICAL STUDIES ON SOCKEYE SALMON DURING SPAWNING MIGRATION: I. PHYSICAL MEASUREMENTS, PLASMA CHOLESTEROL, AND ELECTROLYTE LEVELS

Physical measurements have been made on all major organs and tissues of a pure race of migrating adult Oncorhynchus nerka. The data show that the population was sufficiently uniform in size that average weights and measurements performed on fish taken at three locations on the migration route quite accurately represented a standard fish of both sexes. The results will enable chemical analyses to be interpreted as changes in absolute amounts of a given tissue component rather than only on a percentage basis. The merits of this approach to an evaluation of changes in migrating salmon is demonstrated by the magnitude of the weight changes in many tissues during the 715-mile migration. A standard male lost only 11% of its body flesh whereas a standard female lost 30%. The alimentary tract decreased to one sixth of the initial weight. The milt increased by 51% w hile the roe increased by 272%. Thus, it is apparent that percentage composition data cannot show quantitative changes in a fish as it moves up the river. The results are discussed in relation to the findings of others on Salmonidae.Plasma cholesterol, magnesium, calcium, sulphate, and urea levels were measured on pooled blood samples from the 216 fish.

BIOCHEMICAL STUDIES ON SOCKEYE SALMON DURING SPAWNING MIGRATION: I. PHYSICAL MEASUREMENTS, PLASMA CHOLESTEROL, AND ELECTROLYTE LEVELS

Physical measurements have been made on all major organs and tissues of a pure race of migrating adult Oncorhynchus nerka. The data show that the population was sufficiently uniform in size that average weights and measurements performed on fish taken at three locations on the migration route quite accurately represented a standard fish of both sexes. The results will enable chemical analyses to be interpreted as changes in absolute amounts of a given tissue component rather than only on a percentage basis. The merits of this approach to an evaluation of changes in migrating salmon is demonstrated by the magnitude of the weight changes in many tissues during the 715-mile migration. A standard male lost only 11% of its body flesh whereas a standard female lost 30%. The alimentary tract decreased to one sixth of the initial weight. The milt increased by 51% w hile the roe increased by 272%. Thus, it is apparent that percentage composition data cannot show quantitative changes in a fish as it moves up the river. The results are discussed in relation to the findings of others on Salmonidae.Plasma cholesterol, magnesium, calcium, sulphate, and urea levels were measured on pooled blood samples from the 216 fish.

The Gospel versus the Bible

of Matthew, Mark, Luke, and John. The gospel is the which Jesus brought and still brings to men; and that good news, as I understand it, is primarily himself. It is not conceivable, I think, that any other news which humanity might receive would be as good as the news that such a life as that of Jesus was not only possible but actual, that such a spirit as his could inhabit and did inhabit a body of flesh and blood, that his point of view could be and was both taught and lived. It is the best possible news for humanity because it shows how weakness may be turned into strength, folly into wisdom, strife into peace, impurity into purity, hate into love, sin into righteousness, death into life-in short, it shows how men may be saved, in all the breadth and depth of meaning which that great little word contains. Therefore when I speak of being saturated with the gospel I mean being saturated with Christ-his spirit, his attitude, his point of view, himself. Now of course the first requisite in such a program is to know about Christ, and assuredly the logical starting-point for one who would learn about Christ is in the New Testament books which