axiomatic claim that there is an intrinsic value to choice and freedom, finding inspiration in the sociological literature on embodiment such as to find its normative referent, while adding heft and substance to the becoming of the subject as an agent in the
The Enigma of Non-arrival
Nigel Rapport and Noa Vaisman
How people arrive at their convictions, and how they come to change them, remain immensely difficult questions. This article approaches convictions as manifestations of individuals' embodiment, and as allegories of their lives. As well as a rehearsing of moments of his own embodied learning, the main author engages in an email exchange with the second author, pondering how he might answer her questions about an anthropological methodology which more nearly approaches others' embodied experiences: the convictions represented by informants' words and behaviours. The article ends inconclusively. An individual's knowledge of body and self is part of that body and self, situated amid world-views and life-projects. Alongside the radical otherness of anthropologists' informants is the relative otherness of anthropologists to themselves. Our disciplinary conclusions concerning convictions, own and other, must remain provisional and open.
Sisyphean Landscape Allegory in Cinema
its diagonal progression across the screen, slowly ascending the muddy slope, in this unusual substitution of human character for manmade apparatus. Yet, the film's embodiment of Sisyphean physiological experience, per se, persists in tighter shots of
Rappaport and Polanyi between Thick and Thin
Robert E. Innis
Roy Rappaport’s attempted semiotic schematization of the logic of ritual, relying on analytical tools from C. S. Peirce’s philosophical semiotics, is examined in terms of both its conceptual coherence and its relation to other schematizations of ritual, especially Michael Polanyi’s thematization of a ‘tacit logic’ of meaning-making. The Peircean foregrounding of sign types (icons, indices, symbols) is compared to Polanyi’s delineation of an irreducible from-to structure of consciousness, rooted in the distinction between focal and subsidiary awareness, and to his further distinction between indication and symbolization as ways of relating to and effecting symbolic complexes, such as rituals. One of the startling upshots of this comparison is that the distinctions between ‘thick ritual’ and ‘thin ritual,’ and between art and ritual, become extremely labile. Examples from Ralph Waldo Emerson, Philip Larkin, and Simone Weil illustrate this last point.
Reflexivity, Dominant and Hegemonic Masculinities, and Sexual Violence
James W. Messerschmidt
of the adolescent boys (see Messerschmidt 2016 for the full life story )—which is the subject of this article—reveals a close relationship among in-school bullying, reflexivity, embodiment, and dominant and hegemonic masculinities in understanding
Christopher Howard and Wendelin Küpers
in a dynamic network or mesh-work of connections. Developed from a phenomenological and processual understanding of place, embodiment, and technology, the article especially highlights the role that mobile technologies play in mediating and
Livia Jiménez Sedano
daily experiences that they symbolise through movement – would lead to a minimum level of inner understanding of the kinetic culture. As a consequence, the embodiment process would take long years of effort, and the dance studio would not be considered
Democracy, Identification, and Embodiment
The significance of embodiment has long been overlooked in theories of deliberative democracy. Deliberation is characterized by inclusive and rational discussion that functions in an allegedly neutral and abstract space. This article draws attention to the bodies between which political interaction always occurs. Bodies have important yet unpredictable effects for political interaction and can extend or disorder the careful conscious conversation invoked by deliberative democrats. Identities are reproduced by bodies, and bodies may conform to or transform their identifications. Using Merleau-Ponty's notion of habitual knowledge, the article argues that bodies provide limitations, capacities, and opportunities for democratic politics. At the same time, bodies and their identifications are themselves transformed through deliberation and other types of political experience.
The post‐apartheid period has been marked by a dual relation to memory. On the one hand, the process of reconciliation, nation‐building and abolition of the colour line has engaged a definitive rupture with the past. On the other hand, a form of resentment expresses a more ambivalent and painful acknowledgement that the past is still deeply present through racism, inequalities and prejudices. The AIDS crisis both as an objective – the rapid spread of the infection – and subjective phenomenon – the apprehension of the epidemic through controversies – has revealed this duality. Using Thabo Mbeki's statements on the infection, but also on race relations and national commemorations, I try to analyse beyond the obvious paranoid style a politics of memory which unveils hidden truths. The embodiment of the past thus recovered involves both the historical condition, that is the inscription of social structures in bodies and lives, and the experience of history, understood as the elaboration of representations, discourses and narratives accounting for the course of events. Considered in this light, conspiracy theories become not so much fantasies as factual realities, including genocidal projects under apartheid. The recognition of this unfinished business of time is a necessary step in the construction of a common future.
Who Embodies europe? Explorations into the Construction of european Bodies
Anika Keinz and Paweł Lewicki
focus on different forms of europeanisation and embodiment and suggest we explore the work of imperial legacies ( Stoler 2013a ) ethnographically in the production of the legitimate – precious and prosperous – european bodies (see also Hirschkind 2011