metaphorical projection with corporeal consequences. How was this corporeal language meant to be interpreted? Did authors merely augment the centuries-old, body-politic metaphor with updated conceptual materials? Or, did their language signal an ontological
Corporeal Sociability and the Language of Commerce in Eighteenth-Century Britain and France
Joseph D. Bryan
Corporeality As a Weapon: Siegmund Breibart's Embodiment of Muskeljudentum
Matthew J. Sherman
Ideations of corporeality are situated at the crux of "muscular Judaism" in early twentieth- century Europe. The sporting event was viewed as a battlefield for equalization. In the ideological context of Muskeljudentum, the apathy of Talmudjudentum (Talmudic Judaism) was replaced by exercise, in which the strengthening of the corporeal would rejuvenate the psychical. Jewish strongman Siegmund Breitbart capitalized on his masculine feats of strength and aesthetic appeal by creating public performances, which displayed not only militarized corporeality, but also provided a stage for the promotion of "muscular Judaism," through both symbolic and literal representations of Zionist ideology. Breitbart reappropriated masculine Jewish corporeality, embodied corporeal notions of reciprocity at the core of Muskeljudentum, and found individual agency through the militarized aesthetic and motion of his body.
Corporeal performance in contemporary ethnonationalist movements
The changing body politic of Basque and Catalan secessionism
Mariann Vaczi and Cameron J Watson
Over the past ten years, the Catalan independence movement has intensified and gained considerable social support. State–region relations hit bottom in late 2019, when demonstrations and night street fights occurred as a result of the Constitutional Court decision to imprison Catalan pro‐independence politicians. In the Basque Country, a reverse process may be observed: after decades of its violent ‘Troubles’, the Basque Country now enjoys peace and channels its pro‐independence politics in formal directions. Beyond discursive messages, the Basque and Catalan movements have deployed body techniques to call attention to their political objectives. The historically changing moods and dispositions of the two movements may be traced through the corporeal performance techniques they have chosen as their symbols and allegories. The hand, palm, fist, skin, touch and verticality become ideological configurations that reproduce political imaginaries that express the dispositions, risks and desires of nationalist constructions.
Digital labour as affective good
Digital labour scholars have produced insightful analyses of the unpaid, creative, affective labour performed by users on social media platforms. Meanwhile, an increasing number of scholars have been studying the hidden labour of content moderators: underpaid, contingent workers who enable the sanitised online spaces that users take for granted by removing disturbing content. Drawing on ethnographic fieldwork with third‐party Facebook content moderators in the USA and Ireland, I argue that the case of content moderation affords us a new way of putting these approaches into conversation with one another. Specifically, I illustrate how content moderators perform affective labour – for themselves and for the platform – in ways that make possible the monetisation of users’ cultural activities. In doing so, I draw attention to the human costs of maintaining user ‘safety’ and thus the profitability of large social media platforms.
Soul Encounters: Emotions, Corporeality, and the Matter of Belief in a Bornean Village
This article centers on the somatic modes through which ghosts, spirits, and other unseen beings are apprehended as felt experiences by the Bidayuh, an indigenous group of Malaysian Borneo. Such experiences reveal a local epistemology of supernatural encounters that associates vision with normality and its suspension with both sensory and social liminality. The second half of the article explores how this model has been extended to contemporary Bidayuh Christianity, thus rendering God, Jesus, and other personages viscerally real in people's lives. Drawing on the ethnography and recent developments in the anthropology of religion, I argue that these 'soul encounters' hold important theoretical and methodological lessons for anthropologists, pushing us to reshape our conceptions of belief, as well as our approaches to the study of ostensibly intangible religious phenomena.
Discipline and the other body: correction, corporeality, colonialism edited by Pierce, Steven and Anupama Rao
Solitude in Pixels
Lu Yang's Digital Figuration of Corporeality
—if not expects to hear from a female Chinese artist. 2 His recurrent embrace of the power of consciousness at the expense of corporeality, including his own body, can also sound like a performative recycling of the mind-body dichotomy commonly rejected
Fatness and the maternal body: women's experiences of corporeality and the shaping of social policy, edited by Unnithan‐Kumar, Maya and Soraya Tremayne
Corporeal Politics, Spaces of Appearance, and the Miss America Protest
emerge. Tying it so closely to “naming,” however, presents disidentification as an abstract, discursive process. This overlooks its corporeal dimensions (but see Muñoz 1999 ). 1 My purpose in this article, therefore, is to consider the connection
altering his sources to do so), because weeping is a significant communication and a kind of statement in its own right, rather than simply an involuntary corporeal symptom of inward emotion. Chaucer’s strategic identifications of weeping with discourse