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Books on the topic 'Bodily practice'

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Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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1

Hauser, Beatrix. Yoga traveling: Bodily practice in transcultural perspective. Cham: Springer, 2013.

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2

Zamorska, Magdalena Anna. Intense Bodily Presence: Practices of Polish Butō Dancers. Bern: Peter Lang International Academic Publishers, 2018.

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3

universitet, Uppsala, ed. Bodily practices and medical identities in Southern Thailand. Uppsala: Uppsala Universitet, 2008.

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4

Day, Dennis, and Johannes Wagner, eds. Objects, Bodies and Work Practice. Bristol, Blue Ridge Summit: Multilingual Matters, 2019. http://dx.doi.org/10.21832/9781788924535.

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5

Snowboarding bodies in theory and practice. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2011.

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6

Thorpe, Holly. Snowboarding Bodies in Theory and Practice. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230305571.

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7

Prichard, Maria Frances. Parliamentary usage for women's clubs and for deliberative bodies other than legislative. Cincinnati: R. Clarke, 1989.

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8

Reframing the practice of philosophy: Bodies of color, bodies of knowledge. Albany: State University of New York Press, 2012.

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9

John, Morgan. On the buyability of voting bodies. [Washington, D.C.]: International Monetary Fund, INS, 2007.

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10

Bunov, Egor. Social efficiency of internal affairs bodies. ru: INFRA-M Academic Publishing LLC., 2021. http://dx.doi.org/10.12737/1243771.

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The monograph contains a theoretical analysis of the social effectiveness of the internal affairs bodies as the degree of satisfaction of the population with the quality of law enforcement activities to protect their interests, rights and freedoms. The results of a multidimensional analysis of empirical studies of the influence of macro - and microsocial factors on the effectiveness of interaction between the population and law enforcement agencies are presented. The article substantiates the criteria for social assessment of the activities of the internal affairs bodies, the use of which allows for practical adjustment of the forms and methods of the management system. For a wide range of readers interested in the practice of applying legal measures of law enforcement.
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11

T, Morrill Bruce, and Cooke Bernard J, eds. Bodies of worship: Explorations in theory and practice. Collegeville, Minn: Liturgical Press, 1999.

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12

Embodied sporting practices: Regulating and regulatory bodies. New York: Palgrave Macmillan, 2009.

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13

Woodward, Kath. Embodied sporting practices: Regulating and regulatory bodies. New York: Palgrave Macmillan, 2009.

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14

Palop, Catalina Escuín. El parlamento en el derecho. Madrid [Spain]: Congreso de los Diputados, 2008.

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15

Méndez, Xosé Antón Sarmiento. Dereito parlamentario de Galicia. Vigo: Edicións Xerais de Galicia, 2001.

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16

Togil, Han'guk ŭiwŏn naegakcheron. Sŏul-si: Chinwŏnsa, 2010.

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17

Castillo, Antonia Navas. El control jurisdiccional de los actos parlamentarios sin valor de ley. Madrid: Editorial Colex, 2000.

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18

Curso de derecho parlamentario. Caracas: Universidad Católica Andrés Bello, 2013.

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19

Safa'at, Muchamad Ali. Parlemen bikameral: Studi perbandingan di Amerika Serikat, Perancis, Belanda, Inggris, Austria, dan Indonesia. Malang, Indonesia: UB Press, 2010.

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20

López, Fernando Santaolalla. Derecho parlamentario español. Madrid: Editorial Dykinson, 2013.

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21

Q, Hugo Alfonso Muñoz. La asamblea legislativa en el sistema constitucional costarricense. San José, C.R: PRODEL, 1997.

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22

Cakʻ, Re. Mranʻ māʹ lvhatʻ toʻ puṃ ripʻ: Pathama chuṃʺ Praññʻ thoṅʻ cu Lvhatʻ toʻ Nāyaka nhaṅʻʹ ʼA myuiʺ sāʺ Lvhatʻ toʻ ʼUkkaṭṭha e* nuiṅʻ ṅaṃ reʺ ʼa yū ʼa ca phre krāʺ khyakʻ myāʺ ʼa pā ʼa vaṅʻ Mranʻ māʹ nuiṅʻ ṅaṃ reʺ ʼa proṅʻʺ ʼa lai lvhatʻ toʻ samuiṅʻʺ mhatʻ tuiṅʻ tacʻ khu. Builʻ ta thoṅʻ, Ranʻ kunʻ: Dhamma Saṃ toʻ Chaṅʻʹ Cā pe, 2013.

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23

Ḥaqq ḥall al-barlamān fī al-anẓimah al-muqāranah. al-Jazāʼir: Dār al-Kitāb al-ʻArabī, 2012.

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24

Pacheco, Luciana Botelho. Questões sobre processo legislativo e regimento interno. Brasília: Câmara dos Deputados, Centro de Documentação e Informação, Coordenação de Publicações, 1998.

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25

Ramírez, Marina Alejandra. Manual de procedimientos legislativos. San José, Costa Rica: Investigaciones Jurídicas, 1994.

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26

Ŭiwŏn naegakche ch'aet'aek ŭi p'iryosŏng. Kyŏnggi-do P'aju-si: Han'guk Haksul Chŏngnbo, 2009.

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27

Lúcia, Luis Aguiló. Las Cortes Valencianas: Introducción al derecho parlamentario. Valencia [Spain]: Tirant lo Blanch, 2000.

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28

editor, ʻĀrifī Sayyid Yaʻqūb, Rasūlī Muṣṭafá editor, and Dānishgāh-i. Khātam al-Nabīyīn, eds. Pārlimān; qānūnguz̲ārī, naẓārat va namāyandagī: Parliament : legistation, oversight, and representation. Kābul: Dānishgāh-i Khātam al-Nabīyīn (Ṣ), 2011.

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29

Budiman, Hendra. Undang-undang MD3, grand design menuju kebangkitan neo Orba. Gejayan, Yogyakarta: Penerbit Pustaka Yustisia, 2015.

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30

Shapoval, Volodymyr. Zarubiz͡h︡nyĭ parlamentaryzm. Kyïv: In-t derz͡h︡. upravlinni͡a︡ ta samovri͡a︡duvanni͡a︡ pry Kabineti Ministriv Ukraïny, 1993.

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31

Valle, Rubén Hernández. Derecho parlamentario costarricense. San José, C.R: Investigaciones Jurídicas, 1991.

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32

Indonesia. Undang-Undang Majelis Permusyawaratan Rakyat, Dewan Perwakilan Rakyat, Dewan Perwakilan Daerah, dan Dewan Perwakilan Rakyat Daerah (UU MD3): UU RI no. 17 tahun 2014 : dilengkapi dengan Peraturan Pemerintah Republik Indonesia nomor 29 tahun 2014 tentang perubahan atas Peraturan Pemerintah Republik Indonesia nomor 18 tahun 2013 tentang tata cara pengunduran diri kepala daerah, wakil kepala daerah, dan pegawai negeri yang akan menjadi bakal calon anggota DPR, DPD, DPRD provinsi, dan DPRD kabupaten/kota, serta pelaksanaan cuti pejabat negara dalam kampanye pemilu. Jakarta: Sinar Grafika, 2014.

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33

Indonesia. Undang-Undang RI no. 17 tahun 2014 Tentang MPR, DPR, DPD, dan DPRD (MD3). Jakarta: CV. Cipta Media Indonesia, 2014.

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34

El parlamento en el derecho. Madrid [Spain]: Congreso de los Diputados, 2008.

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35

Hauser, Beatrix. Yoga Traveling: Bodily Practice in Transcultural Perspective. Springer, 2013.

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36

Language as Bodily Practice in Early China: A Chinese Grammatology. State University of New York Press, 2018.

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37

Geaney, Jane. Language as Bodily Practice in Early China: A Chinese Grammatology. State University of New York Press, 2019.

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38

Fulford, K. W. M., C. W. van Staden, and Roger Crisp. Values-Based Practice. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, George Graham, John Z. Sadler, Giovanni Stanghellini, and Tim Thornton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0026.

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This chapter outlines the origins in ordinary language philosophy of a new skills-based approach to working with complex and conflicting values in medicine called values-based practice. Ordinary language philosophy (as exemplified by Austin and others of the mid-twentieth-century "Oxford school") focuses on our use of words as a (sometimes) useful first step in coming to a more complete understanding of their meanings. The theory of values-based practice was developed by applying ideas from ordinary language philosophy to the long-running debate about the "boundary problem" presented by the concept of mental disorder. Ordinary language philosophy turns this debate topsy-turvy: it shows, (a) that the concept of mental disorder instead of being the target problem is a resource for coming to a more complete understanding of the meanings of concepts of disorder as a whole including the concept of bodily disorder; and correspondingly, (b) that the value-laden nature of mental disorder far from being part of the problem (to be solved either by limitation or outright elimination) points to an evaluative element of meaning in concepts of disorder as a whole, again including concepts of bodily disorder. It is these topsy-turvy results that underpin the development of values-based practice. In a brief concluding section we indicate the potential for further development of values-based practice supported by ordinary language and other philosophies particularly through engagement with non-Western language groups representing diverse traditions of thought and practice in mental health.
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39

Jensen-Moulton, Stephanie. Musical and Bodily Difference in Cirque du Soleil. Edited by Blake Howe, Stephanie Jensen-Moulton, Neil Lerner, and Joseph Straus. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199331444.013.33.

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Cirque du Soleil produces sold-out performances worldwide on a nightly basis. They are a global circus featuring bodies from almost every continent and many nationalities, and it is universally acknowledged that the nouveau circus troupe’s performers seem to defy gravity and bodily physics. Musical otherness—here another extraordinary, multiplicitous body—comingles with bodily otherness in Cirque du Soleil’s productions, which intersect with turn-of-the-century side shows and freak shows. From cleaned-up hip-hop tracks to countertenors (La Nouba, 1999), and Tuvan throat singers to Bulgarian chorus (Worlds Away, 2012), the Cirque delivers a soundtrack so unrecognizable to the listener that the audience is normalized via the universal estranging effect of the music. Cirque du Soleil’s support of emergent artists such as freak show photographer Wayne Schoenfeld further reinforces the circus’s concrete practice of freakery in a visual context.
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40

Yunhwa Rao, Nancy. Everyday Practice and the Imaginary. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040566.003.0001.

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Using lyrics, artifacts, memoir, playbills, etc. from within the Chinese community, the Introduction chapter offers a much-needed perspective on Chinatown opera theaters in North America during its golden era of the 1920s. Attention is drawn to issues such as social memory, everyday life, and bodily performance to reveal how these opera performances at these theaters were as satisfying as it was meaningful. By Various types of documents, recordings, sources and immigration files constitute the “archive” of Chinatown opera theaters for this book, one that allow us to reimagine the theaters, the dynamic ways that opera were presented and the transnational route across Pacific that the performers traveled.
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41

Heirman, Ann. A Pure Mind in a Clean Body: Bodily Care in the Buddhist Monasteries of Ancient India and China. Academia Press, 2012.

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42

Music in the Body –The Body in Music. Georg Olms Verlag, 2022. http://dx.doi.org/10.25366/2022.84.

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The body matters in the humanities and within social and cultural studies. It is variously understood as a knowledge store and transmitter, as a node of perception and cognition, as a site of discipline and power and as a locus of identity and agency. But how is the body integral to our concept of music? With increasing interest, Musicology is discovering the epistemological role of the body and its potential as analytical tool, pursuing avenues such as affect studies, performance studies, gender in music and musical perception and cognition. This volume of collected works draws on an international conference, held at the Department of Musicology at the University of Göttingen in 2019, that aimed to bring together various theoretical perspectives relating to the body and evaluating its present musicological relevance. It explores pathways into a fundamental debate on the body as a central musicological category and reflects on the relevance of this category in the application of diverse musical objects and practices. Composition and performance, aesthetic discourse and sociological analysis, perception and production are all discussed in relation to bodily knowledge, bodily practice and bodily norms. Historical, contemporary, analytical, ethnographic and artistic-experimental approaches reflect the richness of the musicological discipline and its forays into the musical body. The publication contains twelve different approaches to the body in music in German and English by Sylvain Brétéché, Max Ischebeck, Werner Jauk, Jasna Jovicevic, Moritz Kelber, Tobias Knickmann, Ina Knoth, Madeleine Le Bouteiller, Alastair White, Martin Winter, Stefanie Schroedter and Martin Zenck.
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43

Ram-Prasad, Chakravarthi. The Body in Contemplation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823629.003.0004.

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This chapter follows the process by which a highly detailed account of the human being as bodily being emerges through a series of contemplative practices described in the fifth century by Buddhaghosa in The Path of Purification, a Theravada Buddhist manual. In the first three practices studied, meditation practices are described that disrupt intuitions about the stability of subject and objects, intuitions held to lead to entanglement in suffering. The monk seeking disentanglement comes to be attentive of the way that an apparent sense of isolation of human from environment and of separation of subject from material body is dissolved. The fourth practice addresses the constitution of phenomenology, by analysis of experience through the abhidhamma categories taught by the Buddha. What results is a creative destabilization of any fixed tripartite ontology of subject–body–world, leaving a methodologically sustained practice of treating the human as a phenomenologically dynamic system of analytic categories.
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44

Parker, Emily Anne. Elemental Difference and the Climate of the Body. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197575079.001.0001.

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The polis, the philosophical concept according to which there is one complete human form, is to blame for political and ecological crises. The polis as a philosophical tradition shares the current complex shape of climate change. A certain perfect body figures the denial of matter of the polis. The book presents a philosophy of elemental difference, an affirmation of the singularities of location, movement, living, aging, dying, valuing, in which humans partake. Elemental difference in the polis can be appreciated in the fact that empirical bodily nonidentity can be called upon to elevate one group of bodies among the rest. Empirical bodily nonidentity is a feature of the original articulation of the polis as a philosophical concept in the work of Aristotle. Sylvia Wynter has argued that the very idea of empirical bodily nonidentity begins with the modern science of racial anatomy. She calls this biocentrism. This book argues that biocentrism is a feature of the polis, according to which the one complete body was defined by its capacity for disembodied thought. The sciences of racial anatomy are a more explicit commitment to biocentrism, but the ranking of matter with respect to one complete human, a body that is the site of supra-natural thinking, is a practice that has always characterized the polis. In this way, the polis is responsible for both political and ecological hierarchy. It is as responsible for what is euphemistically called climate change as it is for the political hierarchy that constitutes it.
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45

Frank, Georgia, Susan Holman, and Andrew Jacobs, eds. The Garb of Being. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823287024.001.0001.

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This collection of essays explores how the body became a touchstone for late antique practice and the religious imagination. When we read the stories and testimonies of late ancient Christians, what different types of bodies stand before us in such stories and what do they tell us? How do we understand the range of bodily experiences—solitary and social, private and public—that clothed ancient Christians? How might such experiences and the body as garb itself serve as a productive metaphor by which to explore this attention to matters of gender, religious identity, class, and ethnicity? The essays in this book explore these and related questions through stories from the eastern Christian world of antiquity: monks and martyrs, families and congregations, and textual bodies from antiquity subject to modern interpretations.
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46

Weiner, Marli F., and Mazie Hough. The Political Body. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036996.003.0001.

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This book investigates how slaves experienced illness and the practice of medicine, as well as the ways in which physicians sought to understand race and sex, in the antebellum South. It shows that doctors who tried to define health and sickness for men and women, black and white, also had to contend with the realities of a slaveholding society. Slaveholders often defined slaves as healthy enough to work when the slaves considered themselves to be sick. At the same time, slaveholders wanted to protect their financial investment in the bodies of slaves and so had incentive to provide medical care for them. Slaves had their own beliefs about bodily differences and the causes of sickness as well as how to cure them, but their beliefs were seldom validated or their practices respected by slaveholders and doctors. In order to elucidate medical and lay perspectives on the political body in the antebellum old South, the book draws on evidence from a variety of sources, including medical journals and texts, physicians' diaries, and slave narratives and folklore for slaves.
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47

Conley, Tom. Montaigne on Alterity. Edited by Philippe Desan. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190215330.013.41.

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Designating what is strange, or unknown, alterity stands at the core of the Essays. Inquiring of what escapes or exceeds representation, the essays embody a relation d’inconnu, a term to describe a basic condition of life, felt acutely when we realize that reason can inform us neither about why we are in the world nor about the nature of death. Montaigne gets at alterity through bodily alienation and alteration. Four areas are keynote: (1) alterity of the New World that acquires political inflection in “Of cannibals” and “Of coaches”; (2) his bodily alteration in the Travel Journal, when, plagued with urinary stones, he travels to Italy; (3) the enigma of biological life, when, following a brush with death and a fantasy of birth in “Of practice,” Montaigne fathoms the inner folds of his body; (4) resolutely, in the monstrous form and execution of the “Apology for Raymond Sebond.”
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48

National Democratic Institute for International Affairs., ed. Legislative ethics: A comparative analysis. Washington, DC: National Democratic Institute for International Affairs (NDI), 1999.

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49

Reckson, Lindsay V. Realist Ecstasy. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479803323.001.0001.

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Realist Ecstasy: Religion, Race, and Performance in American Literature recovers a series of ecstatic performances in late nineteenth- and early twentieth-century American realism. From camp meetings to Native American ghost dances to storefront church revivals, Realist Ecstasy explores how realism represents ecstatic bodies as objects of fascination, transforming spiritual experience into the very material of realist description. In an era of “separate but equal” religious pluralism and systematic racial terror, realism mobilized the gestural and performative idioms of religious ecstasy to confront ongoing histories of violence and imagine new modes of social affiliation. Realist Ecstasy demonstrates how the realist imagining of possessed bodies helped produce and naturalize racial difference, while excavating the complex, shifting, and dynamic possibilities embedded in ecstatic performance. Approaching realism as both an unruly archive of performance and a wide-ranging repertoire of media practices, Realist Ecstasy argues that the real was repetitively enacted and reenacted through bodily practice, at a moment when the body’s capacity to reliably signify was everywhere at stake. Interrogating realist practices that worked to order, disorder, and reify racial and religious difference under Jim Crow, Realist Ecstasy challenges and transforms conventional understandings of realism’s relationship to histories of secularization, while reframing secularism itself as a densely heterogeneous set of performances and representations.
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50

Heinämaa, Sara. Embodiment and Bodily Becoming. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.32.

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The chapter clarifies Husserl’s phenomenological approach to embodiment by explicating his analytical concepts and his transcendental arguments concerning the constitution of living bodiliness (Leiblichkeit). The chapter argues that Husserlian phenomenology does not establish any simple opposition between naturalistic and phenomenological inquiries but instead offers a comprehensive account of the many senses of the body operative in human practices, including the practices of the sciences. The human body is given, not just as a material thing, but also as an instrument, as an agent, and an expressive stylistic whole. The second part of the chapter discusses recent applications of Husserlian philosophy of embodiment in the investigation of human plurality. By analyzing the exemplary phenomena of sexuality and sexual difference, the chapter demonstrates that the phenomenological concepts of style and stylistic unity can serve investigations into the diversity of human embodiment in its many forms.
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