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Physically Distant – Socially Intimate

Reflecting on Public Performances of Resistance in a Pandemic Situation

Marion Hamm

mediated micro-interactions enacted in three homes in Italy, Austria and the United Kingdom. This resulted in an analytical framework detailing three layers of social intimacy: spatial/corporeal materiality, biography and mediation. Anthropologists and

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“Let Us Be Giants”

Masculinity Nostalgia and Military Edutainment in South Asian War Comics

Tehmina Pirzada

masculinity nostalgia through patrilineal histories, Haider and Siachen embrace a corporeal worldview in which the hero's muscular appearance marks him as a bearer of masculine power. In Haider , Bhatti's physical power is encoded through culturally

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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.

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Liana Chua

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.

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Beyond Metaphor

Corporeal Sociability and the Language of Commerce in Eighteenth-Century Britain and France

Joseph D. Bryan

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

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Barry Windeatt

corporeal symptom of inward emotion. Chaucer’s strategic identifications of weeping with discourse include Criseyde’s first reaction to the news of Troilus’s love, and Hypermnestra’s agonized soliloquy in the Legend . So when Chaucer’s Criseyde is

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Porous Bodies

Corporeal Intimacies, Disgust and Violence in a COVID-19 World

Cynthia Sear

this special issue of Anthropology in Action , I expand upon the arguments from this original piece in light of the reaction the article generated. I contend that the comments I received attest to a transformation of corporeal intimacy and further

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Christopher Blake Evernden, Cynthia A. Freeland, Thomas Schatz, and Frank P. Tomasulo

. Xavier Aldana Reyes, Horror Film and Affect: Towards a Corporeal Model of Viewership (New York: Routledge, 2016), xii +206 pp., $49.95 (paperback), ISBN: 9781138599611. Reviewed by Cynthia A. Freeland Xavier Aldana Reyes offers an “affective-corporeal

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A Theory of ‘Animal Borders’

Thoughts and Practices toward Non-human Animals among the G|ui Hunter-Gatherers

Kazuyoshi Sugawara

be based on worldly, corporeal existence. Guided by the notion of ‘communicative expectation’, the theoretical origin of which is found in the ‘relevance theory’ proposed by Dan Sperber and Deirdre Wilson (1986) , the following text throws light on

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Learning to Dwell with Micro-Organisms

Corporeality, Relationality, Temporality

Lydia Maria Arantes

into – back onto ourselves, our corporeality, our familial relationships (as a couple with two daughters aged three and eight), our domestic space: it has thrown us into constantly negotiating intimacies of different scales. Documenting and reflecting