By Margaret Lock, Judith Farquhar
Over the last a number of many years, students in either the social sciences and arts have moved past the concept that there's a “body proper”: a unique, discrete organic organism with a person psyche. they've got all started to understand embodiment as dynamic instead of static, as reviews that adjust over the years and the world over as they're formed by way of discourses, associations, practices, applied sciences, and ideologies. What has emerged is a multiplicity of our bodies, inviting a superb many disciplinary issues of view and modes of interpretation. The forty-seven readings provided during this quantity variety from vintage works of social idea, background, and ethnography to newer investigations into historic and modern modes of embodiment.
Beyond the physique Proper contains 9 sections conceptually prepared round topics reminiscent of lifestyle, intercourse and gender, and technology. each one part is preceded by way of interpretive remark by means of the volume’s editors. in the assortment are articles and booklet excerpts all in favour of our bodies utilizing instruments and taking part in rituals, on our bodies jogging and consuming, and at the girl circumcision controversy, in addition to items on clinical classifications, spirit ownership, the commodification of physique components, in vitro fertilization, and an artist/anatomist’s “plastination” of cadavers for show. Materialist, phenomenological, and feminist views on embodiment seem besides writings on interpretations of soreness and the altering meanings of sexual activity. Essays on those subject matters etc problem Eurocentric assumptions in regards to the physique as they converse to one another and to the main influential modern tendencies within the human sciences.
With decisions by means of: Henry Abelove, Walter Benjamin, Janice Boddy, John Boswell, Judith Butler, Caroline Walker Bynum, Stuart Cosgrove, Michel de Certeau, Gilles Deleuze, Alice Domurat Dreger, Barbara Duden, Friedrich Engels, E. E. Evans-Pritchard, Judith Farquhar, Marcel Granet, Felix Guattari, Ian Hacking, Robert Hertz, Patricia Leyland Kaufert, Arthur Kleinman, Shigehisa Kuriyama, Jean Langford, Bruno Latour, Margaret Lock, Emily Martin, Karl Marx, Marcel Mauss, Maurice Merleau-Ponty, Nancy okay. Miller, Lisa Jean Moore, John D. O’Neil, Aihwa Ong, Mariella Pandolfi, Susan Pedersen, Gregory M. Pflugfelder, Rayna Rapp, Nancy Scheper-Hughes, Kristofer Schipper, Matthew Schmidt, Peter Stallybrass, Michael Taussig, Charis Thompson, E.P. Thompson, Anna Lowenhaupt Tsing, Victor Turner, Terence Turner, Jose van Dijck, Keith Wailoo, Brad Weiss, Allon White
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Extra resources for Beyond the Body Proper: Reading the Anthropology of Material Life (Body, Commodity, Text)
But the religious necessities which make the pre-eminence of one of the hands inevitable do not determine which of them will be preferred. How is it that the sacred side should invariably be the right and the profane the left? According to some authors the differentiation of right and left is completely explained by the rules of religious orientation and sun-worship. The position 38 A N EMERGENT C A N O N of man in space is neither indifferent nor arbitrary. In his prayers and ceremonies the worshipper looks naturally to the region where the sun rises, the source of all life.
Thereafter, thanks to the plasticity of the organism, social constraint adds to the opposed members, and incorporates in them those qualities of strength and weakness, dexterity and clumsiness [gaucherie], which in the adult appear to spring spontaneously from nature. The exclusive development of the right hand has sometimes been seen as a characteristic attribute of man and a sign of his moral pre-eminence. In a sense this is true. For centuries the systematic paralyzation of the left arm has, like other mutilations, expressed the will animating man to make the sacred pre- ROBERT HERTZ 39 dominate over the profane, to sacrifice the desires and the interest of the individual to the demands felt by the collective consciousness, and to spiritualize the body itself by marking upon it the opposition of values and the violent contrasts of the world of morality.
Here again, and in a number of other cases of the same kind, the left is the auspicious side whereas the right is the inauspicious side. Let us now pass on to another ritual, one of the present day. At this point things begin to get complicated. In general, one gives to the left and one takes on the right. e. by the debtor. Here again the left is pre-eminent. When it is a question of presents consisting of living things, the ritual is very complicated and there is a tendency to explain it by reasons of convenience which are not in fact at work.