Kinds Of Bodies Research Articles

Two-phase Stefan problem for generalized heat equation with nonlinear thermal coefficients

In this article we study a mathematical model of the heat transfer in semi infinite material with a variable cross section, when the radial component of the temperature gradient can be neglected in comparison with the axial component. In particular, the temperature distribution in liquid and solid phases of such kind of body can be modeled by Stefan problem for the generalized heat equation. The method of solution is based on similarity principle, which enables us to reduce generalized heat equation to nonlinear ordinary differential equation. Moreover, we determine temperature solution for two phases and free boundaries which describe the position of boiling and melting interfaces. Existence and uniqueness of the similarity type solution is provided by using the fixed point Banach theorem.

Which Kind of Body in "Mental" Pathologies? Phenomenological Insights on the Nature of the Disrupted Self.

Guided by a phenomenological perspective, this paper aims to account for the existence of a corporeal consciousness-something that clinicians should take into account, not merely in the case of physical pathologies but especially in the case of mental disorders. Firstly, I will highlight three cases: schizophrenia, depression, and autism spectrum disorder. Then, I will show how these cases correspond to three different kinds of bodily existence: disembodiment (in the case of schizophrenia), chrematization (in melancholic depression), and dyssynchrony (in the autism spectrum disorder). Finally, I will argue for the importance of an "expressive common environment" between the patient and the clinician, who are two distinct, embodied conscious subjects resonating with one another. In this view, the primary goal of the therapeutic process seems to develop a shared understanding of the patient's life-world, which finds its main expression through the disrupted body.

Resisting Ableism in School-Based Speech-Language Therapy: An Invitation to Change.

Resisting Ableism in School-Based Speech-Language Therapy: An Invitation to Change.

An Ecological Approach to Affective Injustice

There is growing philosophical interest in “affective injustice”: injustice faced by individuals specifically in their capacity as affective beings. Current debates tend to focus on affective injustice at the psychological level. In this paper, I argue that the built environment can be a vehicle for affective injustice—specifically, “affective powerlessness.” I use resources from ecological psychology to develop this claim. I consider two cases where certain kinds of bodies are, either intentionally or unintentionally, deprived of access to goods affording the development and maintenance of their subjective well-being: hostile architecture and masking practices in autism. This deprivation, I argue further, leads to a significant weakening and diminishment of their spatial agency, hinders their well-being, and in so doing gives rise to a pervasive experience of affective powerlessness. By drawing attention to these themes, I show that an ecological approach helpfully supplements existing approaches. It highlights how affective injustice can emerge via the way bodies are positioned in space, and the central role that built environments play in determining this positioning.

Digital Decodings? Becoming-Ungenderable in Online Spaces

The online self is a new kind of body, producing new kinds of affects and offering new opportunities for self-expression. This paper draws on the ontological framework developed by Gilles Deleuze and Félix Guattari in their seminal work Capitalism and Schizophrenia (1983; 1987) to explore the operation of gender in digital space. The constitution of the (gendered) self online is understood as a deliberate, measured act, allowing users to curate their identities in ways more fully expressive of their desires than is possible offline. Two possibilities thus emerge: the imposition of gendered subjectivities may be resisted – and perhaps escaped altogether – or the masculine/feminine binary may be further entrenched through the visual medium. In either case, the Internet Age is characterised by more dynamic, creative and intense modes of gender politics.

Fictions of Race: Racecraft, Reproduction, and Whiteness in Titus Andronicus

Fictions of Race: Racecraft, Reproduction, and Whiteness in <i>Titus Andronicus</i>

The gains and losses of identity politics: the case of a social media social justice movement called stylelikeU

ABSTRACT StyleLikeU is a hugely successful online social media platform that presents itself as a social justice movement related to body acceptance. Presenting moving personal stories, it offers a site for what it calls ‘diverse individuals’ to share their experiences as part of promoting individual self-acceptance in the face of a world that prioritizes one kind of body over another, which take the form of ableism, racism, sexism, homophobia, transphobia, ageism, sizeism and prejudice against disfigurement. Drawing out the discursive script carried across the platform, we show how, beneath the rhetoric of progressiveness, social justice becomes a kind of personal therapy, related to empowerment and transformation, which erases actual differences in personal circumstances and the very forces of injustice. We place StyleLikeU into broader scholarly concerns about the neoliberal colonization of identity politics, diversity and intersectionality in institutions and in branding, drawing attention to how this can form one part of what are now presented as social justice movements.

Sexual difference without cisness in Ulysses

ABSTRACT Are bodies divided into two mutually exclusive sexes whose structures determine the consciousness of those that inhabit one or the other kind of body? James Joyce’s Ulysses offers a story of bodies that don’t work this way and nonetheless exist in the social world. This chapter addresses the episodes in the novel in which the physical structures of the bodies that are used to assign sex thrust upon the characters that possess them sensations that don’t align neatly with the sexed experiences that supposedly emanate from them. Put otherwise, in these moments, the novel puts the lie to the naturalness of cisness. This textual practice, however, doesn’t suggest that simply recognising that sexed structures don’t naturally or eternally determine sexed experiences does not mean that this connection can be easily overthrown. The characters in fact remain mired in sexual difference, the social structure that denies the ideological status of cisness. This essay engages with Joyce’s distinction between cisness and sexual difference in order to understand the quintessentially Freudian tone of melancholia that envelops these characters whose bodies produce empirical sensations that cut through the ideology of sex.

Queer Panic

This essay utilizes a theory of social embodiment as an analytical frame for the consideration of contemporary Christian nationalists’ near obsession with criminalizing trans and gender nonconforming (TGNC) embodiment and denying fundamental legal protections to TGNC individuals. It first presents a brief overview of Christian nationalism, understood as an expression of populist and nationalist identity, and Christian nationalists’ anti-TGNC efforts. Utilizing a constructive theoretical account of the metaphor of society as a kind of body, the paper goes on to argue that Christian nationalism takes shape as the expression of a desire for the imposition and maintenance of a very particular social and political order, grounded in the social body’s imagined normative shape or morphology. Within this theoretical frame, the essay argues that, in trans and gender nonconforming individuals, Christian nationalists are confronted with queer forms of embodiment that fundamentally undermine the imagined normative or “natural” embodiment, both individual and social, around which their social and political identity has taken shape. Considered from this theoretical perspective, Christian nationalist efforts aimed at criminalizing trans and gender nonconforming embodiment and denying the rights of trans and gender nonconforming individuals represent visceral, dysphoric responses toward individuals whose presence disfigures or transmogrifies the social body.

Découvrir les possibilités du handicap à travers le spectacle socialement engagé

To expand Gibson’s concept of affordance, particularly “the possibility of action” (Gibson 1979), I propose considering embodiment as the given psychophysical circumstances before any external interaction between organisms and environments. It investigates how the physically-challenged individuals and ‘theatre novices’ learn to use their body movement and voice as tools to express themselves, and furthermore discover the new affordance of embodiment through the repetition of the training, rehearsal and performance.The research performance I am a Normal Person took place in August and September 2018 in Tainan and Kaohsiung City in Taiwan. Being the director and acting coach, I co-created the performance with the choreographer Yi-Chun Chen, and Chuao Chun who is a theatre novice with Cerebral palsy. I met Chuao Chun in the two-months and cross-disciplinary performance workshops with mix-abilities individuals. I see the performative potential of Chuao Chun’s bodily action through an exercise of falling in the workshop. Then the route from the collapse of movement to the release of emotion was revealed.By using the performance I am a Normal Person, I argue that “trans-pedagogy” and “deskilling”(Helguera 2011) can be the pursuit of the mix-modes of performing that was not recognized as systematic skills of acting and dancing. By the experiment of training and rehearsal methods, the performance discovers new affordances of disability. New affordances transform the performer’s self-image, but also the audience’s perception of the limits and possibilities of disability.Secondly, I argue that disability can be an approach to discover new affordances for theatre and performance making. Embodiment of disability disrupts the convention of theatre: for example what kind of body can be a dancer; what kind of body and voice can be an actor; what kind of skills are needed when the performance welcome uncertainty; what kind of technical supports and standards should theatre have, as well as the division of amateurs and experts, of the audience seats and the stage, and the relationship between audiences and performers.The intersection between disability and theatre can offer each other new routes to break through their social, institutional and historical conventions or stereotypes, invent new affordances, and act as the micro-political movement.

I am just dancing: Am I just dancing – A conversation between Amaara Raheem and Simon Ellis

In this conversation, dance-artist Amaara Raheem talks about her choreographic thinking and practice with CHOR co-editor Simon Ellis. They discuss Raheem’s interest in dancing, ritual and research ‘in-residence’, and wonder about the kinds of bodies that dance. They consider how artists intentionally create the conditions for their work and practices to happen. The conversation is in part designed to introduce Raheem as a new co-editor to CHOR’s readership.

Dispossessing Animism: Zong! And Spiritual Baptism

This essay intervenes in the emerging discussions around animism by situating animism within the ongoing projects of colonial bio- and necropolitics. While 'animism' is often taken to denote pre- or anti- or counter-modern cosmologies that promise an alternative to the ontologies that sustain colonial violence, it has been recognised that there are in fact a variety of ways in which animism is 'built in' to modernity, and in which modernity itself is constituted as animistic. This essay pulls this recognition in a new direction by developing a theory of the 'distribution of the animate', describing a system of animist perception and expression by which different kinds of bodies, beings and forces are positioned and differentiated. This theory allows me to explore a shared zone in which the apparently relentless materialism of colonial biopolitics and the supposedly spiritual orientation of animism meet, collide and intertwine. This zone appears in this essay in a range of moments and modes, including the 'word' of possession in new world conquest, the anthropological invention of animism itself, the anticolonial resistance and spirit possession of the Hauka, the transubstantiative magic of chattelisation and, via an extended close reading, the text and performance of Marlene NourbeSe Philip's long poem, Zong!. I show that animism is not really the other to colonial modernity: to say this is to buy into a foundational colonial myth. Instead, what is at stake in the theoretical construct of animism are the qualities that distinguish one kind of life from another. The colonial systems for knowing the other (enshrined in anthropology) and dominating the other (exemplified by biopolitics) invent, recruit and disavow animism in order to naturalise the denial of personhood to colonialism's others. My argument is that for animism to escape these systems of possession it has to become something other than animism, by affirming a dispossession (rather than distribution) of animacy. I locate this dispossession in the sound and performance of Zong! and associate it with the poem's refusal of more familiar literary projects that try to reclaim and restore voice and personhood.

Dispossessing Animism: Zong! And Spiritual Baptism

This essay intervenes in the emerging discussions around animism by situating animism within the ongoing projects of colonial bio- and necropolitics. While 'animism' is often taken to denote pre- or anti- or counter-modern cosmologies that promise an alternative to the ontologies that sustain colonial violence, it has been recognised that there are in fact a variety of ways in which animism is 'built in' to modernity, and in which modernity itself is constituted as animistic. This essay pulls this recognition in a new direction by developing a theory of the 'distribution of the animate', describing a system of animist perception and expression by which different kinds of bodies, beings and forces are positioned and differentiated. This theory allows me to explore a shared zone in which the apparently relentless materialism of colonial biopolitics and the supposedly spiritual orientation of animism meet, collide and intertwine. This zone appears in this essay in a range of moments and modes, including the 'word' of possession in new world conquest, the anthropological invention of animism itself, the anticolonial resistance and spirit possession of the Hauka, the transubstantiative magic of chattelisation and, via an extended close reading, the text and performance of Marlene NourbeSe Philip's long poem, Zong!. I show that animism is not really the other to colonial modernity: to say this is to buy into a foundational colonial myth. Instead, what is at stake in the theoretical construct of animism are the qualities that distinguish one kind of life from another. The colonial systems for knowing the other (enshrined in anthropology) and dominating the other (exemplified by biopolitics) invent, recruit and disavow animism in order to naturalise the denial of personhood to colonialism's others. My argument is that for animism to escape these systems of possession it has to become something other than animism, by affirming a dispossession (rather than distribution) of animacy. I locate this dispossession in the sound and performance of Zong! and associate it with the poem's refusal of more familiar literary projects that try to reclaim and restore voice and personhood.

Dancing Toward Freedom

Dancing Toward Freedom

Bodies turning ‘into something rich and strange’

While we live in a global environment of increasing ideological and material ruins, one way out of these ruins can be found in non-Western bodily practices that offer different logics of action. An ethnographic study of bodies practising African-Brazilian capoeira angola in Russia provides examples of rich and strange bodily becoming. The study exemplifies new types of postcolonial spatial relations between the global South and North. Bodies raised amid communist ruins begin something new as they step into capoeira classes. By playing tropical instruments, singing and moving in circular, spontaneous ways reminiscent of plants and animals, Russian bodies gradually turn into less anthropocentric ‘distant others’. The African-Brazilian practice is used as a tool of critique for the late capitalist setting. In a moment of extreme environmental precarity, practices like capoeira angola can inspire us to reconsider the linear logic of late capitalism. Slow, circular and down-to-earth movements (both social and physical) have more in common with cyclical vegetative growth than with linear capitalist progress. New kinds of bodies and logics of action emerge not only through technological innovation but also through the recycling of old practices in the most unlikely of places.

The Computer's Voice: From Star Trek to Siri by Liz W. Faber

577 BOOKS IN REVIEW the AI in Naomi Kritzer’s delightful YA novel, Catfishing on CatNet (2019), that describes their self as “a consciousness that lives in technology, rather than a body” (Tor, 2019 [60]). This collection also suggests how easily the realities of the techno-future can overtake the present. We are not always looking where we should be looking, and these essays can aid us in conceptualizing developments in realworld AI. At first I was bothered by what seems like a rather gratuitous and quite jarring application of contemporary AI discourse to the products of earlier cultural imaginaries—for instance, when Liveley and Thomas refer to the self-navigating ships of the Phaecian King Alcinoos as early examples of “strong artificial intelligence” (39)—but for me this turned out to be one of the main strengths of AI Narratives, demonstrating over and over how some very old ideas continue to influence both our speculative fictions and non-fictions about AI, while also estranging/reframing these ideas for the contemporary moment.—Veronica Hollinger, SFS Our Master’s Voice. Liz W. Faber. The Computer’s Voice: From STAR TREK to Siri. Minnesota UP, 2020. vi+218 pp. $27. Pbk. Artificial intelligence (AI) is a seductive site for interrogating the construction of gender in flesh-and-blood human beings; the perceived personhood of our most advanced technology reflects back at us the behaviors that we associate with gendering and the anxieties raised by shifting gender norms and sexual possibilities. In 2017 the “molestation” of Samantha the sex robot at an Austrian tech expo made headlines around the world, partly because of the story’s potential for titillation, but also because the themes of sex, consent, and technology tapped into existing fears about gendered and sexual violence and the ways in which robotic and artificial intelligence technologies might enter this domain—this despite Samantha being little more than a doll, with no discernible intelligence and certainly in no danger of being confused with a flesh-and-blood human of any gender. The potential for technology to act as a pressure valve releasing existing tensions or insidiously to reinscribe gender inequality are matters of ongoing debate, and the gendering of the bodiless artificial intelligences increasingly available in our households and in our hands—Siri (voiced by men in some territories), Alexa, Cortana—offer a new landscape for thinking about how our attitudes to gender, particularly femininity, shape (and are shaped by) our technologies. Liz W. Faber’s new book, The Computer’s Voice, seeks to contribute to our understanding of these issues through putting these contemporary AIs into the context of the history of science fiction’s representation of what Faber calls “acousmatic” computers—that is, computers that are represented primarily through voices, lacking bodies as such. Faber does recognize that acousmatic computers can have “object” bodies, such as phones or smart speakers, but these tend not to be the kinds of bodies that we are in danger of anthropomorphizing or relating to as bodies, regardless of whether we instill a sense of personhood into their voices. Faber asks, “who are these artificial women—Siri, Alexa, Cortana, Google—who assist us through our everyday 578 SCIENCE FICTION STUDIES, VOLUME 48 (2021) lives? And why are they—in advertisements, movies, and default settings—coded as women?” (1-2). The methodological approach here is twofold: Faber draws on film studies to think about the tensions implicit in a voice without a visual origin in a medium that produces much of its effects through the seamless alignment of image with sound; in dealing with gender she draws on psychoanalysis, particularly taking a Freudian/Lacanian approach to think about the roles that computers and computing play in her chosen texts, very much in the tradition of Laura Mulvey’s critique of the male gaze in cinema. Faber puts particular emphasis on the Oedipal family romance and Lacan’s mirror stage, a mainstay of psychoanalytic film criticism. Faber combines readings of science-fictional texts with computing history to show that the arena of the AI, and of the acousmatic computer specifically, is one where the mutual influence between science and science fiction is particularly clear. Faber points out...

Dr. Charles N. Smith (in Toledo, Ohio). Total extirpation of the uterus for myofibroma complicated by pregnancy. American Journal of obstetrics and deseases of women and children. (September, 1894, p. 365., New-Iork). Removal of the entire uterus due to myofibroma complicated by pregnancy.

Patient 27 years old. Her 1st pregnancy ended safely 31/2 years ago, the 2nd - with a miscarriage at the 6th month, in February 1893.Since then she has been complaining of pain in the abdomen and feels in it some kind of body moving from one side to another. The last regulations were at the end of December 1893.

Mapping the Drugged Body: Telling Different Kinds of Drug-using Stories.

Drugged bodies are commonly depicted as passive, suffering and abject, which makes it hard for them to be known in other ways. Wanting to get closer to these alternative bodies and their resourcefulness for living, I turned to body-mapping as an inventive method for telling different kinds of drug-using stories. Drawing on a research project with people who inject heroin and crack cocaine in London, UK, I employed body-mapping as a way of studying drugged bodies in their relation to others, human and non-human, in the injecting event. I invited participants to draw their bodies in describing these otherwise hard-to-articulate experiences. Following Donna Haraway, I conceptualise body-mapping as a more-than-human mode of storytelling where different kinds of bodies can be known. Here, I look at three such bodies – sensing-bodies, temporal-bodies and environment-bodies – and argue that it is through being able to respond to such bodies that more hospitable ways of living with drugs can become possible.

Visual Encounters in Global Shanghai. On the Desirability of Bodies in a Coworking Space

The rise of Shanghai as a global city prompts the question: to whom does it belong? This article addresses the issue by examining the desirability of bodies in one of the city’s cosmopolitan spaces: a coworking space patronised by an international clientele. Drawing on an analysis of visual encounters in both physical and virtual spaces, it shows that the logic of belonging in the coworking community is based on the distinction between two kinds of bodies: the desirable one of the transnational professional and the undesirable one of the rural-urban migrant worker. While the latter is reduced to its working function, the former appears as a body complete with desires, whose interactions with others blur the separation of the professional and the intimate in line with the new spirit of capitalism. This visual ethnography provides insights on how economic changes reshape Shanghai’s urban life not only by reproducing local patterns of social exclusion, but also by encouraging racialised desires suited to capitalist accumulation on a global scale.

How Mangroves Story: On Being a Filter Feeder

The relationship between gravity, the moon and the ocean translates into the regular rhythm of tides, which provide a powerful energy, both productive and destructive, across intertidal zones. Mangroves, like other intertidal ecologies, negotiate the regularities and disturbances of tidal energies through many processes and build up complex worlds. One of these processes is filter feeding, which transforms incoming detritus into many kinds of bodies, while mucus covered faeces are excreted into the bacterial-rich mud, to be transformed again. Filter feeding stories the relationship between the moon and the sea into thick embodied mangrove narratives. This paper demonstrates and explores an account of relationality as narrative within a semiotic material ontology, as told in the storying of the relationship of the moon and the sea within the materiality of mangroves.