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Evy Johanne Håland

Aristotle's emphasis on action in the ancient context. 1 Within both ancient Greek pre-Christian religion and in modern Orthodox Christianity, lived religion encompasses the ways humans engage with the world through the senses: in the heat and light of

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Introduction

Beyond Revolution: Reshaping Nationhood through Senses and Affects

Myriam Lamrani

‘aesthesis’—not as a visual quality but as a multiperceptual dimension of political life—we posit aesthetics as conjuring a sliding of senses and affects into each other, 4 contending an open-ended definition of affects that includes feelings, moods, and

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Coming to Our Senses

From the Birth of the Curator Function to Curating Live Arts

Ed McKeon

affect the sense of curating itself—including within exhibitionary contexts—by drawing on the legacies of experimental practices to rebalance the relationship between the senses away from a hierarchy of the visual. To make this claim, I will begin by

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Introduction

Skilled mediations

Cristina Grasseni and Thorsten Gieser

In this special section, we conceptualise ‘Skilled mediations’ to examine the following questions from several ethnographic perspectives: How do skills and media interact, enable and limit our engagement in our material and social environments? How can this be studied ethnographically? We take our previous works on ‘skilled visions’ and ‘enskilment’ as starting points to define skilled mediation as a mode of engagement with the senses, practice, skill and media.

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Inside Out

Embodying Prison Boundaries

Manuela Ivone Cunha

) himself considered an entirely different one. Nevertheless, regardless of how the body and the senses are affected by institutional power and by the ecological environment of the prison, corporeal and sensorial experiences behind bars do not cease to be

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Encountering the Supernatural

A Phenomenological Account of Mind

Julia Cassaniti and Tanya Marie Luhrmann

In this article we compare the encounter with the supernatural—experiences in which a person senses the immaterial—in Thailand and in the United States. These experiences appear to be shaped by different conceptions of the mind. In the US, there is a sharp, natural division between one's mind and the world; in Thailand, individuals have the moral responsibility to control their minds. These differences appear to explain how people identify and sense the supernatural. In the US, it is an external, responsive agent; in Thailand, it is an energy that escapes from an uncontrolled mind. Here we approach phenomenology—the experience of experience—comparatively, identifying patterns in social expectations that affect the ways in which humans think, feel, and sense. We take an experiential category of life that we know to be universal and use it to analyze cultural concepts that influence the enactment and interpretation of feeling and sensing.

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Blue Sky Matter

Toward an (In-flight) Understanding of the Sensuousness of Mobilities Design

Ole B. Jensen and Phillip Vannini

Few social constructions are taken at greater face value than the prototypically Western notion that the human body possesses five senses. 1 Were indeed more people aware of the existence of other senses such as proprioception, thermoception

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The Desire to Disappear in Order Not to Disappear

Cairene Ex-Prisoners after the 25 January Revolution

Maria Frederika Malmström

eroding embodied senses of home and stability and creating tension, fear, and instability during and after detention? The majority of the men I collaborated with have been detained and/or imprisoned as perceived enemies of the state. Some of them endured

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Zooming in on COVID

The Intimacies of Screens, Homes and Learning Hierarchies

Adam Roth, Niroshnee Ranjan, Grace King, Shamim Homayun, Rebecca Hendershott, and Simone Dennis

. Durham, NC : Duke University Press . Serres , M. ( 1985 ), Le Cinq Sens [The five senses]. Paris : Grasset . Sklar , J. ( 2020 ), ‘ “Zoom Fatigue” Is Taxing the Brain: Here's Why That Happens ’, National Geographic: Science: Coronavirus

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Patrick Lucas

In recent years, the culturally distinctive Tunpu, a people group in southwestern China, have been reimagined by outsiders, including media, tourist companies, scholars, and especially Han Chinese from other regions in a search for perceived lost roots of Chineseness. Building upon a Tunpu narrative of migration to the region during the Ming Dynasty (1368-1644) period, these outsiders imagine Tunpu sociocultural alienness to be representative of ancient unchanged Ming-period character. Thus romanticized, the Tunpu become an unspoiled reservoir where an authentic national Chinese essence can be rediscovered. Through a complex process of embodied engagement with the Tunpu landscape and its objects, however, it is a class of non-Tunpu settlement that becomes celebrated by these outside actors as ideal representation of Tunpu settlement and architecture. This total process fundamentally transforms Tunpu time and place. Yet, it also interacts intricately with local knowledge, and leads to complex local responses and reappropriations of new historical elements.