Journal articles on the topic 'Bodily practice'
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Gray, David B. "Bodies of Knowledge: Bodily Perfection in Tantric Buddhist Practice." Religions 12, no. 2 (January 29, 2021): 89. http://dx.doi.org/10.3390/rel12020089.
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This essay explores conflicting attitudes toward the body in Buddhist literature, with a focus on the tantric Buddhist traditions of yoga and meditation, which advanced the notion that the body was an innately pure site for realization while nonetheless still encumbered with earlier notions of the body as an impure obstacle to be overcome. Looking closely at a short meditation text attributed to the female Indian saints Mekhalā and Kanakhalā, the author argues that the body plays a central role in the creative re-envisioning of the self that characterizes tantric Buddhist practice.
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Adams-Thies, Brian. "Fluid bodies or bodily fluids." Journal of Language and Sexuality 1, no. 2 (September 28, 2012): 179–205. http://dx.doi.org/10.1075/jls.1.2.03ada.
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Previous researchers discussing cybersexuality have been fascinated with the body-less-ness of cybersex. They have focused on the textual productions and (re)formations of the self that are allowed in this space independent of the body. Thus, the cyber becomes the space of transformation and fluidity of the self while the ‘real’ becomes the site of the material, concrete and unchanging body. I posit that dichotomous thinking about the cyber and the real and the text and the body produces an errant concept of the body. Cybersex is rarely a disembodied experience. Text-making cannot create itself free from the constraints of linguistic communities of practice in the “real” world. I challenge the notion that cybersexuality is a sexuality without the body and that the body in the ‘real’ world is stable. I focus specifically on how gay men describe the experience of the anus and anal sex as a means to better understand how the body becomes a site for linguistic marking and reference.
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Erlandson, Peter. "The bodily practice of acquiring skillfulness." Reflective Practice 15, no. 6 (August 30, 2014): 793–806. http://dx.doi.org/10.1080/14623943.2014.944137.
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McDonald, Ian. "Bodily practice, performance art, competitive sport." Contributions to Indian Sociology 41, no. 2 (May 2007): 143–68. http://dx.doi.org/10.1177/006996670704100201.
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Nielsen, Stine Louring, Mikkel Bille, and Anne Berlin Barfoed. "Illuminating bodily presence in midwifery practice." Emotion, Space and Society 37 (November 2020): 100720. http://dx.doi.org/10.1016/j.emospa.2020.100720.
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Dahl, Johanne Yttri, and Dag Svanaes. "Hiding in Plain Sight: Directed Surveillance as a Bodily Practice." Surveillance & Society 18, no. 4 (November 30, 2020): 493–506. http://dx.doi.org/10.24908/ss.v18i4.13555.
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In this article, we empirically explore directed surveillance as bodily practice—material bodies observing other material bodies. Such low-tech police surveillance practice (Haggerty 2012) relies on a police officer’s body as a tool and medium for information gathering. The theoretical framework used in this article is inspired by Merleau-Ponty’s phenomenology of perception and the body (Merleau-Ponty [1945] 2005). The empirical starting point for our analysis is in-depth interviews with police officers conducting directed surveillance of mobile organised crime groups, supplemented by some observations. Findings illustrate how police officers conducting directed surveillance have internalised advanced perceptual and bodily skills that enable them to keep an optimal distance from the subject of their surveillance, suppress bodily responses, stay in character to protect their cover story, and appear relaxed when they are, in fact, vigilant. With this article we aim to contribute to increased knowledge and more precise discussions concerning the tacit and corporeal aspects of directed surveillance.
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Lee, Mara. "Främmande tider - Ett (queer)temporalt perspektiv på motstånd och främlingskap." Tidskrift för genusvetenskap 33, no. 4 (June 13, 2022): 5–24. http://dx.doi.org/10.55870/tgv.v33i4.3463.
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In this text I argue that time and temporality might add to our understanding of the idea of the stranger, and that non-chrononormative temporalities can function as strategies of resistance for bodies that are defined as deviant or strange. First I shortly introduce queer temporality from the perspectives of Jack/Judith Halberstam, Elizabeth Freeman and Lee Edelman, showing how queer temporality might constitute a tool that potentially could describe and redefine the stranger. As an example of time as resistance I then show how temporalizing the notion of (bodily) inscription and the body seen as a surface for inscription, is essential for the idea that disciplining and regulating inscriptions can be displaced, unlearned and thus become charged with new meanings. Then I introduce the term countermarking, which refers to a subversive, signifying practice that emphasizes the agency of the subject of artistic practice. Countermarking might be understood as an artistic method through which political and bodily practices that were formerly illegible and incomprehensible by the predominant discourse, can be readdressed through the listening and non-chrononormative optics of artistic practice. Hereby other histories and non-chrononormative bodily traces come to speak. The artistic practice brings forth the question of pleasure, bodies and time which then is explored through two literary examples: Marguerite Duras and Nina Bouraoui. In these examples I discern a certain kind of writerly device: double inscription, which creates a delay and non-synchronism in the texts and thus a time of writing that instigate ruptures in linear time and in the chrononormative order.
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Pedersen, Ida Pape, and Ann Karin Orset. "Stunder av ingenting, der alt kan skje." Tidsskrift for Professionsstudier 16, no. 31 (November 12, 2020): 52–61. http://dx.doi.org/10.7146/tfp.v16i31.122757.
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Bodily communication with children is a central aspect of kindergarten teachers’ professional practice. In this article, the authors explore how bodily knowledge is practiced in kindergartens, and suggest perspectives and concepts that may enrich research within early childhood education and care, and the wider research field of professional practice. Theoretically the study is positioned in Maurice Merleau-Ponty's phenomenology of perception (1994), whereas methodologically it is designed as a sensory ethnography study (Pink, 2015) with place-sensitive interviews (Sand, 2019). During the analysis, three chiasm-stories (Olaussen, 2018) have been created as examples of situations where bodily knowledge is crucial for what unfolds in moments where everything can happen.
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Ørbæk, Trine. "Analysing students’ experience of bodily learning – an autoethnographic study of the challenges and opportunities in researching bodily learning in own teaching practice1." Journal for Research in Arts and Sports Education 6, no. 4 (September 30, 2022): 92–104. http://dx.doi.org/10.23865/jased.v6.3872.
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This article explores the challenges and opportunities in trying to capture students’ experience of bodily learning based on own teaching practice in teacher education. Applying a sensory autoethnographic approach, I study my bodily and emotional experience during the analytical process investigating my students’ experience of bodily learning as part of their education in becoming teachers of physical education. I ask the following research questions: What was my bodily and emotional perception of analysing the students’ experience of bodily learning? How can these bodily and emotional experiences illuminate the challenges and opportunities in researching students’ experience of bodily learning in own teaching practice? In analysing the reflection notes through the concepts of embodied affectivity, embodied interaffectivity and body memory, this study shows that analysing students’ experience of bodily learning from own teaching practice illuminates various dilemmas. First, my body memories of being in the same situation the students referred to, reactivated my memories of being the teacher educator in the same situation. Second, conducting a thematic analysis excluded dimensions of the students’ experience of bodily learning. Third, a shared emotional approach enabled me to capture the students’ experience of bodily learning in my own teaching practice.
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Mackenzie, Louise, Ilke Turkmendag, Isabel Burr-Raty, WhiteFeather Hunter, Charlotte Jarvis, Miriam Simun, Hege Tapio, and Adam Zaretsky. "Body shopping: Challenging convention in the donation and use of bodily materials through art practice." Technoetic Arts 18, no. 2-3 (October 1, 2020): 279–97. http://dx.doi.org/10.1386/tear_00045_1.
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The historical context of body and tissue donation is deeply problematic, with patriarchal and colonial narratives. The contemporary context of molecular and genetic biology further complicates issues of bodily donation through narratives of abstraction and extraction. As practitioners working outside the conventional boundaries of scientific study learn the tools and techniques to extract and use bodily materials, they are also learning and challenging the procedures and processes. This article approaches questions of bodily donation through the edited transcript of a conversation between artists who regularly use body fluids and cellular bodily materials in their practice, moderated by Louise Mackenzie and Ilke Turkmendag as part of the Taboo–Transgression–Transcendence in Art & Science Conference held online with the support of the University of Applied Arts, Vienna, 2020. The panel challenged the ethical and conceptual assumptions made in biotechnological research and reconsidered where the boundaries of the body lie, what ‘authority’ research carries and what choices researchers make when using the bodies of others. The transcribed conversation addresses taboos of the female body, specifically menstruation, the commodification of tissue from female human bodies, human milk politics and questions biopolitical treatment of the female body. The full, unedited panel conversation, including questions from the audience, and an accompanying video of edited interviews with panellists, is available online at https://www.loumackenzie.com/offering-the-body.
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Mackenzie, Louise. "Offering the Body: Performing proximity in the use of cellular material." Technoetic Arts 18, no. 2-3 (October 1, 2020): 197–204. http://dx.doi.org/10.1386/tear_00038_1.
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Cellular and sub-cellular material become creative medium across a range of disciplines that engage with biotechnology, from medicine to art practice. Historically, these practices complicated the boundaries of the body through patriarchal and colonial narratives of abstraction and extraction. In contrast to the ethical requirements of anonymity in medical research, this article suggests that material culture has a duty to know the body it works with. Three brief histories of bodily donation are recounted and aspects of these are contrasted with contemporary approaches to the use of bodily material within art practice. The developing project, Offering the Body, is offered as an example of performative practice that reintroduces a proximity to the body in biotechnological practices and begins to question whether through art practice, the biological body can move from commodity to be considered as a more-than-human resource.
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Sparks, Robert. "Social Practice, the Bodily Professions and the State." Sociology of Sport Journal 7, no. 1 (March 1990): 72–82. http://dx.doi.org/10.1123/ssj.7.1.72.
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The relationship between sport and the modern state has been a focus of increased theoretical attention in recent years, particularly with respect to the role of sport in hegemony. At the same time there has been mounting interest in the significance of the body and bodily practices (including sports) as a site of political struggle. Yet, not much work has been done on the connection between these two projects. A monograph written in French and published in 1983 draws together many of these themes but has remained neglected in English-language sport sociology. This paper reviews Le corps programmé and discusses some of the book’s theoretical implications.
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Zafeiroudi, Aglaia. "Intersections between Modern and Contemporary Dance and Yoga Practice: A Critical Analysis of Spiritual Paths through Body Movement and Choreography." Academic Journal of Interdisciplinary Studies 10, no. 4 (July 8, 2021): 1. http://dx.doi.org/10.36941/ajis-2021-0094.
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Bodily movement, rhythmic response, physical exercise and related techniques are sources of spiritual awareness. Yoga and dance are both concerned with the relationship between spirituality and the physical body. This paper presents a literature review of yoga and modern and contemporary dance as spiritual bodily practices. An electronic literature search was undertaken using Scopus, Google Scholar, CINAHL, EMBASE, PubMed/MEDLINE and Web of Science databases to examine the integration of modern and contemporary dance with yoga practice. The review reveals a number of important choreographic and spiritual similarities between these practices, including coordinated movement of the body with the breath, sequences of movements, rhythm, gestures and energy management. Many modern and contemporary dancers, choreographers and artists, such as Graham, include yoga techniques in their choreography and teaching. Through bodily movements, yoga and dance allow for self-awareness and self-perception, which aid in connecting the body, the brain and the soul with the divine. The paper finally suggests and describes how a combination of these two practices may be applied in conjunction with rhythm and music to enhance spirituality through body movement. This paper sought to expand the ways in which movement through yoga and modern and contemporary dance can be considered and practiced in relation to spirituality. Received: 4 March 2021 / Accepted: 6 May 2021 / Published: 8 July 2021
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Li, Alex Yang, and Virginia Braun. "Pubic hair and its removal: A practice beyond the personal." Feminism & Psychology 27, no. 3 (November 30, 2016): 336–56. http://dx.doi.org/10.1177/0959353516680233.
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Pubic hair removal, now common among women in Anglo/western cultures, has been theorised as a disciplinary practice. As many other feminine bodily practices, it is characterised by removal or alteration of aspects of women's material body (i.e., pubic hair) considered unattractive but otherwise “natural.” Emerging against this theorisation is a discourse of personal agency and choice, wherein women assert autonomy and self-mastery of their own bodies and body practices. In this paper, we use a thematic analysis to examine the interview talk about pubic hair from 11 sexually and ethnically diverse young women in New Zealand. One overarching theme – pubic hair is undesirable; its removal is desirable – encapsulates four themes we discuss in depth, which illustrate the personal, interpersonal and sociocultural influences intersecting the practice: (a) pubic hair removal is a personal choice; (b) media promote pubic hair removal; (c) friends and family influence pubic hair removal; and (d) the (imagined) intimate influences pubic hair removal. Despite minor variations among queer women, a perceived norm of genital hairlessness was compelling among the participants. Despite the articulated freedom to practise pubic hair removal, any freedom from participating in this practice appeared limited, rendering the suggestion that it is just a “choice” problematic.
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Wright, Alex. "Embodied Organizational Routines: Explicating a Practice Understanding." Journal of Management Inquiry 28, no. 2 (June 9, 2017): 153–65. http://dx.doi.org/10.1177/1056492617713717.
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This article contributes to theory development through advancing an embodied framing of organizational routines. It addresses the absence of bodies in a literature that tends to treat the “people” involved in organizational routines as disembodied actors. One consequence of this is that progress toward a theory of “routines as practices” has tended to ignore how bodies contribute to their unfolding. Theorizing embodied communicative acts brings the body and embodiment into organizational routines research. Existing knowledge is extended by drawing from multiple empirical illustrations to explain how routines are accomplished when power is exercised through gesture and bodily movement, the spaces where routines unfold cohere with human bodies making a difference in how they are constituted and experienced, and, the routineness of routines is made manifest when mutual intelligibility is discerned in the silences that characterize how embodied actors interrelate.
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Arladin, Ferry Wahyu. "The exploitation of women’s body in the practice of Warung Kopi Pangku." Masyarakat, Kebudayaan dan Politik 32, no. 4 (January 2, 2020): 442. http://dx.doi.org/10.20473/mkp.v32i42019.442-452.
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This study focuses on examining the exploitation of women’s bodies in the social practice of warung kopi pangku in Jombang. A woman’s body considered to be an object used to attract consumers, as evidenced by their appearance as a sexy maid, whether through the minimalist clothing worn or excessive preening. Warung kopi pangku also provides sensuality through the body of waitresses. Their activities include not only just making orders but also accompanying the consumers who are enjoying their coffee. The waitresses’ body becomes a power regulation target, namely when they targeted for arrest during raids. Warung kopi pangku currently exists. Many visitors come to the shops and the women employed have not reduced in number. This study attempts to describe the forms of human exploitation that occur concerning the waitresses in the specific situation of warung kopi pangku. This study used a qualitative research method with a critical paradigm. Collecting the data was done through in-depth interviews to 14 informants consisting of waitresses, consumers and the owner of warung kopi pangku. To dismantle the problems, we used the theoretical perspective of Michel Foucault on the power of the body. The results of the study showed that the bodily exploitation of waitresses could occur in various situations. The appearance of the waitresses is the most visible aspect that involves exploitation. It was proven through the beautiful body image of waitresses being used to provoking consumer sexual desire. Bodily exploitation was also done through the control of the work activity of the waitresses. They have to provide an entertaining atmosphere while accompanying the consumers. The exploitation also occurred in the covert prostitution practice. There were sexual transactions conducted in warung kopi pangku, so the waitresses’ bodies were reduced to a satisfaction tool for sexual needs. The bodily exploitation of the waitresses was a powerful strategy to condition the body as an effort to support the existence of warung kopi pangku. The waitresses’ bodies were controlled through discursive practices; therefore, the exploitation was not considered to be a problem.
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Poleykett, Branwyn. "Data, desire and recognition: Learning to identify a ‘prostitute’ in Dakar." Ethnography 17, no. 4 (July 24, 2016): 480–96. http://dx.doi.org/10.1177/1466138116641439.
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Through an examination of an investigation of commercial sexual practices conducted by an NGO, I explore how a public health programme creates its object on the ground through painstaking fieldwork. This paper is about a particular emplaced, embodied, visual practice; NGO fieldworkers identify and follow through the city women whose bodily dispositions identify them as ‘prostitutes’, although the women themselves vehemently reject this label. A particular politics of recognition emerges around uneven visibilities of women in the city. The fieldworkers labour to make the banality of ‘prostitution’ and its practices visible to the ‘prostitutes’ themselves, while at the same time cultivating a visual expertise in the recognition and classification of a putatively culturally specific bodily repertoire. Paying close attention to the techniques fieldworkers use to read public bodies shows how ordinary practices of urban bodily cultivation, everyday Dakarois technologies of gender, become progressively weighted with risk as they tangle with the evolving categories of a public health programme. Risk emerges here via a series of unequal exchanges within the visual economy of the city. Fieldworkers may find themselves exposed to new forms of reputational risk while they labour to define the social, sexual and semantic complexities of genn (going out).
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PUUMALA, EEVA. "Political life beyond accommodation and return: rethinking relations between the political, the international, and the body." Review of International Studies 39, no. 4 (August 28, 2013): 949–68. http://dx.doi.org/10.1017/s026021051200037x.
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AbstractThis article explores political agency in the interstices of the bodily politics of asylum. It shows how its practices make bodily surfaces and how alternative forms of political authority emanate from bodies. Relying on Jean-Luc Nancy's ontology of the body, it examines forms of political agency that are enacted by people often considered as abjective subjectivities in the spaces of the international. Deriving from interviews conducted with failed asylum seekers, the article sheds light on agencies and resistances embedded in and extant despite the governmental efforts to solve the problem of the moving body. Ethnographic data and interviews with the failed asylum seekers show how they take control over their lives, not as separate, sovereign subjects, but in relation to their political surroundings and others. In a way, the failed asylum seekers produce and practice their own politics that both takes part in and exceeds the limits set by sovereign politics. By exploring political agency from underneath and beyond sovereign power and governmentality, the article presents a reading of the intertwining of the international, political, and bodily.
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Hovi, Tuija. "Praising as bodily practice: the neocharismatic culture of celebration." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 129–40. http://dx.doi.org/10.30674/scripta.67384.
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Rhythmic body movements and dancing, as well as singing, have been used as a means and inspiration for both individual and communal spiritual experience throughout the history of religions. This article takes a tentative look at the contemporary neocharismatic culture of celebration as a means of aiming at religious experience through collective bodily practice; namely praising, which is generally understood to take the form of singing but is, in fact, expressed also in bodily movements such as dancing. In the neocharismatic context, a celebration means a certain type of a meeting with a special focus on contemplative worship and prayer, accompanied with lively music of praise. First, the historical background of the neocharismatic branch is outlined shortly. Secondly, the tradition of praise itself within this context is described – what are the insider definitions and what kinds of forms praise in the culture of celebration actually includes, especially in Finland. The description is basically based on internet material and the author's previous field experiences in the Word of Life congregational meetings and other charismatic Christian events. In conclusion, acts of praise as a source of religious experience are discussed.
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Sensky, T., A. K. MacLeod, and M. F. Rigby. "Causal attributions about common somatic sensations among frequent general practice attenders." Psychological Medicine 26, no. 3 (May 1996): 641–46. http://dx.doi.org/10.1017/s0033291700035716.
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SynopsisThe causal attributions that people make about bodily symptoms or sensations are likely to influence their decisions whether or not to consult a doctor. Previous research has supported the model that people tend initially to look for external or environmental explanations for bodily sensations (normalizing attributions) and only if this process fails do they search for attributions internal to themselves (somatic or psychological attributions). This study tested two hypotheses about frequent general practice attenders: (1) compared with others, they are more likely to make somatic attributions and less likely to make normalizing ones; and (2) given a bodily symptom together with a somatic explanation, frequent attenders will have greater difficulty than others in finding reasons why the given (pathological) explanation is untrue. The frequent attenders' group had themselves initiated an average of 12 general practice visits in the 12 months before assessment, while a control group of infrequent attenders had not made appointments to see their general practitioner for an average of 24 months. The results provide partial support for the hypotheses. Frequent attenders generated significantly fewer normalizing explanations for a series of common bodily sensations than the comparison group, although the two groups did not differ in their somatic attributions. Given a common bodily sensation and an accompanying pathological explanation, the frequent attenders were less able than the control group to generate reasons why the given explanation might be untrue. Some associations were found between these measures and anxiety.
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Holmes, Sarah. "Bodily Text and the Written Word of Pilates:." Nordic Journal of Dance 9, no. 2 (December 1, 2018): 4–23. http://dx.doi.org/10.2478/njd-2018-0008.
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Abstract Pilates instructors, educators, and students while well intentioned, may not understand the troubling rhetoric they unintentionally perpetuate when working with clients. This article suggests that the myth of the ideal body, and the stereotypical gender norms therein, is perpetuated by the Pilates due in part because of its close relationship to the culture of ballet. Pilates contributes to the pursuit and inevitable failure of an unobtainable body. Pilates «(re)produces» the myth of the ideal body through the universal aspect of its “healthy” rhetoric. As a consequence, this article suggests, the exercise practice perpetuates a culture of inadequacy; since many times, abled and differentlyabled women who practice Pilates are healthy. This article reveals that the seemingly benign practice of Pilates simultaneously promotes rhetoric of privilege and coercion. It concludes that the teaching practice inadvertently values and perpetuates stereotypical, unrealistic, and unobtainable ideologies of health and well-being.
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Bondarevych, I. M. "Anthropological Dimension of Commemorative Practices: The Phenomenon of Bodily Memory." Anthropological Measurements of Philosophical Research, no. 19 (June 30, 2021): 41–51. http://dx.doi.org/10.15802/ampr.v0i19.235987.
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Purpose. The article is aimed to analyse the phenomenon of bodily memory in the context of commemorative practices. The commemorative practices are a social instrument known since archaic times, which had different ways of use in different epochs. In totalitarian societies, officially organized commemorative practices are frequently used for propaganda and manipulation. For most people, their mechanism remains unconscious, as bodily memory plays a leading role there. The density of a modern social world actualises the ability to observe own changes and regulate the processes of their flow. This updates an exploration of the bodily memory phenomenon. Theoretical basis. The classification of forms of bodily memory is carried out in the article: genetic (cellular memory, heredity), psychophysical (memory for different types of sensations, skills, muscle tone, etc.), psychoenergetic (emotions, mental states, mood, unconscious action, etc.), mental (knowledge of the rules of social games, attitudes, stereotypes, thoughts, memories, ways of our detection, behaviour, etc.). It has been revealed that the systemic openness of bodily memory is the fundamental basis of commemorative practices. Originality. The term "conscious commemoration" is proposed to denote the anthropological process associated with self-knowledge, self-construction and co-creation, which requires a distinction between forms of bodily memory, understanding of its structural features and functional capabilities. Conclusions. The phenomenon of bodily memory reveals the anthropological potential of commemorative practices. It can manifest itself as an independently organized body-spiritual practice of self-construction (harmonization of the architecture of one’s own body and individuality) on the basis of self-knowledge and self-observation (directing attention to one’s movements, reactions, behaviour, honest recognition of one’s attitudes). The latter is the foundation of conscious co-creation. The phenomenon of bodily memory reveals the secret of spiritualization in the process of approaching a person to his body.
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von Wissel, Christian. "Taking the bus in peri-urban Mexico City: Bodily perspectives on own and urban becoming." Environment and Planning D: Society and Space 34, no. 6 (July 26, 2016): 1063–79. http://dx.doi.org/10.1177/0263775816647380.
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This paper explores the movement of bodies in urbanising landscapes. In particular, it looks at the bodily practice that unfolds at a ‘bus stop made by stopping buses’ in peri-urban Mexico City. Doing so, I pursue three questions: What are the specificities of bodily practice in the peri-urban realm and out of what socio-material conditions do they emerge? How does this practice sit within notions of informality and cityness? And what urban imaginaries do peri-urban practitioners ‘grow’ out of their direct engagement with the material environment, that is, in this case, when taking buses? The bus stop in question is located in the municipality of Tecámac, State of Mexico, in the Metropolitan Area of Mexico City (ZMVM). It is a site of pure activity, social occurrence without being forged into built form; a site with ‘nothing there’ but the encounter of travellers and buses along the Mexico City-Pachuca highway. Carefully examining the seemingly banal activity of flagging down and boarding buses, however, allows us to take seriously the bodily and material dimensions of urban life and to acknowledge their influence on how city is made and thought. The paper draws on ethnographic research with a focus on visual and sensory methods.
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Gross, Nicole, David Carson, and Rosalind Jones. "Beyond rhetoric: re-thinking entrepreneurial marketing from a practice perspective." Journal of Research in Marketing and Entrepreneurship 16, no. 2 (October 14, 2014): 105–27. http://dx.doi.org/10.1108/jrme-01-2014-0003.
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Purpose – The purpose of this paper is to propose the application of social practice theory for the investigation of entrepreneurial marketing (EM) practices. Design/methodology/approach – A theoretical gap has been found between scholarly efforts to explain the nature of EM practice and the actual marketing practice or marketing doings of small firms. Findings – The paper covers some of the EM literature and perspectives and examining the notion of “practice” in small- and medium-sized enterprises (SME) and entrepreneurship research. Based on an increasing focus on practice in the social theory literature and the contributions of key social theorists, a discussion is framed in terms of how EM practice can be studied through the investigation material and bodily observations and common interpretations. Research limitations/implications – The paper offers a proposal that the observations of practitioners’ actions and activities and the investigation of common interpretations can be conceptualized to explain the nature of EM practice. It also gives avenues for future research. Practical implications – The paper suggests that marketing comprises a wide scope of activities or practices and, in the case of a small firm, is all-pervasive. It also suggests that scholars engage in understanding the collective, distributed, situated, ongoing and tacit nature of EM. Originality/value – The paper provides a fresh conceptual approach about how EM practice can be studied through the investigation material and bodily observations as well as common interpretations.
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Ustinchenko, Ihor, Volodymyr Mishalov, and Valerii Voichenko. "Case of victim torture in forensic expert practice." Forensic-medical examination, no. 2 (November 25, 2021): 96–104. http://dx.doi.org/10.24061/2707-8728.2.2021.11.
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The article contains a case of causing violent acts, namely torture, which corresponds to the section «Physical evidence of torture» of the «Istanbul Protocol». The morphological manifestations of bodily injuries are given, which are sufficiently informative for their further assessment by law enforcement agencies as manifestations of torture and torture and other cruel, inhuman or degrading treatment.
Aim of the work. Forensic medical characteristics of morphological manifestations of bodily injury as manifestations of torture and torture and other cruel, inhuman or degrading treatment.
Material and methods. The material of the research was the archival data of the Luhansk Regional Bureau of Forensic Medical Examination. Well-known forensic and statistical research methods were used.
Results. During the forensic examination of the corpse of gr. There were at least 100 injuries in the form of numerous bruises, bruises, wounds, a strangulation furrow on the neck, and changes in the anus.
Conclusion. Revealed during the forensic medical examination of the corpse of gr. M. at least 100 bodily injuries in the form of numerous abrasions, bruises, wounds, a strangulation groove on the neck and changes in the anus were identified by law enforcement agencies as manifestations of torture and torture and other cruel, inhuman or degrading treatment in accordance with the section «Physical evidence torture» of the «Istanbul Protocol».
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Gordon. "Emotional Practice and Bodily Performance in Early Modern Vampire Literature." Preternature: Critical and Historical Studies on the Preternatural 6, no. 1 (2017): 93. http://dx.doi.org/10.5325/preternature.6.1.0093.
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Golden *, Deborah. "Hugging the teacher: reading bodily practice in an Israeli kindergarten." Teachers and Teaching 10, no. 4 (September 2004): 395–407. http://dx.doi.org/10.1080/1354060042000224133.
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Parry, Bronwyn. "Entangled exchange: Reconceptualising the characterisation and practice of bodily commodification." Geoforum 39, no. 3 (May 2008): 1133–44. http://dx.doi.org/10.1016/j.geoforum.2007.02.001.
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Chesnokova, Lesya V. "Bodily Privacy: Essential Characteristics and Visual Defence Practices." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 3 (June 10, 2022): 94–103. http://dx.doi.org/10.37482/2687-1505-v186.
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This article dwells on bodily privacy as an opportunity to independently determine the self-presentation of one’s body in a public space. The author performed a sociocultural analysis of the bodily aspect of privacy and identified its essential characteristics. It is indicated here that the attitude towards the body and its public presentation depends on sociocultural norms. Starting from the modern period, European society has seen a growing tendency towards self-control and regulation of one’s affects. Bodily manifestations and feelings have been pushed behind the scenes of public life, into the private sphere. Nudity and sexuality now belong to the realm of social conventions of the private sphere. People want to keep their bodily functions hidden, especially when it comes to regressive bodily states, such as illness or death. Inability to conceal certain (private) parts of the body and certain bodily functions from other people’s glances is degrading. The practice of bodily deprivation is used in total institutions, such as camps, prisons and psychiatric hospitals, taking away a person’s sense of security and freedom. The need to hide from the glance of the Other arises from the fact that a person sees him/herself from someone else’s perspective. The development of self-awareness is associated with the experience of one’s own bodily vulnerability, since the subject appears to others through his/her own body. The most famous description of the loss of childlike ingenuousness in the perception of one’s own corporeality is contained in the biblical story about the expulsion from paradise. The “gaze culture” prevalent in contemporary Western societies is a rejection of sexually connoted glances, the obligation to conceal corporeality shifting from the perceived to the perceiver. Tact, respect for bodily boundaries, and gaze culture are conventional cultural practices nowadays allowing us to protect the bodily privacy of an individual.
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Lewis, Mel Michelle. "Intersex Justice Pedagogy." TSQ: Transgender Studies Quarterly 9, no. 2 (May 1, 2022): 255–63. http://dx.doi.org/10.1215/23289252-9612921.
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Abstract This article coins the term Intersex Justice Pedagogy and outlines this practice as a decolonial and intersectional teaching and learning praxis that affirms bodily integrity and bodily autonomy as the practice of liberation for intersex people of color. The author examines the personal, political, and pedagogical exigency for a pedagogy that centers voices from overlapping and interlocking intersex, queer, trans, nonbinary, and feminist communities of color, and takes a critical approach to examining paradigms of power, sovereignty, and “the science of sex” in a social world. Using specific examples of texts and approaches to teaching and learning, this article inspires an examination of pedagogical approaches, not only to teaching intersex and trans studies, but also to teaching social justice, with an emphasis on bodily autonomy and bodily integrity from multiple disciplinary/interdisciplinary locations and perspectives.
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Venable, Hannah Lyn. "The Weight of Bodily Presence in Art and Liturgy." Religions 12, no. 3 (March 3, 2021): 164. http://dx.doi.org/10.3390/rel12030164.
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This essay addresses the question of virtual church, particularly on whether or not liturgy can be done virtually. We will approach our subject from a somewhat unusual perspective by looking to types of aesthetic experiences which we have been doing “virtually” for a long time. By exploring how we experience art in virtual and physical contexts, we gain insight into the corresponding experiences in liturgical practices. Drawing on Mikel Dufrenne, Maurice Merleau-Ponty and Gabriel Marcel, I first examine the importance of the body when we experience “presence” in aesthetic environments. Next, I consider the weight of the body in experiences of presence in liturgical practices, both in person and virtual, guided again by Gabriel Marcel as well as Bruce Ellis Benson, Emmanuel Falque, Christina Gschwandtner and Éric Palazzo. Through these reflections, I argue that what art teaches us about the significance of the physical closeness of the human applies to the practice of liturgy and that, while unexpected benefits will surface in virtual settings, nothing replaces the powerful experiences that arise when the body is physically present.
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Stickells, Lee. "Conceiving an architecture of movement." Architectural Research Quarterly 14, no. 1 (March 2010): 41–51. http://dx.doi.org/10.1017/s1359135510000564.
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Ideas about movement were fundamental for Modernist architecture of the early twentieth century and are ubiquitous in contemporary theory and practice. The shifting theoretical terrain in which bodily movement is made sense of has continuously produced different understandings of architectural possibilities. For example, where in much early Modernism, and in present conventional practice, movement is often articulated in terms of technical, functional circulation and narrativised aesthetic experience (the architectural promenade), other recent practices adopt more ambivalent approaches. The emphasis in these later practices is on the relationality of programmatic elements, articulated in terms of dynamic coexistence, continual variation and fluid, interconnected space. In this way, they connect to a pervasive concern with mobility in the late twentieth, and early twenty-first century: culture is increasingly seen as dynamic and hybrid, societies are defined through complex webs of interconnection, and social theory is focused on the nomadic. In this context, examining changing conceptions and structuring of bodily movement within architecture provides a means for productively reengaging with modern architectural history.
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Stock, Robert. "Mobilität und Tuning-Prozesse. Zur Reorganisation materiell-sensorischer Praktiken blinder Fußgänger:innen durch digitale Medien." Zeitschrift für Empirische Kulturwissenschaft 2022 (December 2022): 25–50. http://dx.doi.org/10.31244/zekw/2022.03.
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The mobility of blind people with long canes is currently increasingly reorganised by elements such as smartphones, voice output, apps or headphones and in this respect represents a digital media practice that requires learning, practice and a knowledge-based coordination of simultaneous practices, bodily techniques and heterogeneous things. This paper explores this form of mobility and elaborates its distributed sensory character. Locomotion flanked by long canes, smartphones and headphones is described with Pickering (1995) as a tuning process that is situated and practically produced and proves to be constitutive for the production of urban space in terms of urban practices.
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Verl, Christian Meier zu. "The Ageing Multicultural Society. Studies of Intersectional Practices in Culturally Sensitive Care." Swiss Journal of Sociology 46, no. 2 (July 1, 2020): 305–29. http://dx.doi.org/10.2478/sjs-2020-0016.
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AbstractThis article investigates intersectional practices of culturally sensitive care by correlating discourse and practice. Methodologically, this article follows actors observed in retirement homes who translate discursive fragments of care into situated practices of care. In detailed analyses of practical coordination of action between caregivers and migrants suffering from dementia it will be shown that practices of intersubjectivity in culturally sensitive care are implicit, bodily performative, context sensitive, and in part culturally indifferent.
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Bedorf, Thomas. "Selbstdifferenz in Praktiken." Phänomenologische Forschungen 2017, no. 2 (2017): 57–76. http://dx.doi.org/10.28937/1000107736.
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The materiality of bodies is crucial for establishing theories of practice. To unfold the ‘black box’ of the performing body some theorists have implemented the difference between the lived body and the material body (Leib/Kçrper) in practice theory. This corporeal difference finds one systematic origin in phenomenology. It has come under attack for naturalising and subjectivising the lived body as a primordial category, and thus being unable to integrate to practice theory. It will be argued that critics can be refuted insofar as the corporeal difference is taken serious as a bodily experienced difference which is never to be reduced to some kind of objectivity.
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Kray, Christine A. "The Sense of Tranquility: Bodily Practice and Ethnic Classes in Yucatán." Ethnology 44, no. 4 (October 1, 2005): 337. http://dx.doi.org/10.2307/3774094.
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Lock, Margaret. "Cultivating the Body: Anthropology and Epistemologies of Bodily Practice and Knowledge." Annual Review of Anthropology 22, no. 1 (October 1993): 133–55. http://dx.doi.org/10.1146/annurev.an.22.100193.001025.
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Valtonen, Anu, Susan Meriläinen, Pikka-Maaria Laine, and Tarja Salmela-Leppänen. "The knowing body as a floating body." Management Learning 48, no. 5 (May 17, 2017): 520–34. http://dx.doi.org/10.1177/1350507617706833.
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This article enriches practice-based studies on bodily knowing by conceptualizing the knowing body as a floating body. This concept accords epistemic value to two forms of bodily existence – waking and sleeping – that are considered to be intertwined and floating. Based on an auto-ethnographic study conducted in Finnish academia, we propose three different sensorial flows that the knowing body engages in when participating in organizational practices: sensory release, within-corporeality and sensory entanglement in dreams. These forms highlight the inconstant and uncertain nature of embodied knowing, suggesting a novel onto-epistemological stance in which the knowing body is thought of as a floating body that is never still. The study also has implications for management education.
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Saerberg, Siegfried. "Chewing Accidents." Journal of Contemporary Ethnography 44, no. 5 (June 10, 2015): 580–97. http://dx.doi.org/10.1177/0891241615587380.
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This article compares two variations of bodily practices and bodily-grounded orientations and systems of relevance: the blind and the sighted life-worlds. Blindness is conceptualized as a particular style of perception being in no way a deficit but on equal footing with sight. Comparison will show differences and commonalities that may give a deeper insight into how bodily and sensory orientation and practice work in a mundane situation. This situation is feeding behavior and in particular its failure in “Chewing Accidents” focusing on three variations: tongue biting, swallowing a wasp, and biting on a cherry pit. Data are taken from participant observation, focused interviews, and online sources such as blogs and medical forums. By virtue of a detailed phenomenological description of chewing behavior, the article shows that blindness is not the contradiction of sight and vice versa. Invisibility is an element of the everyday life-world, with the latter being dependent on dark areas.
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Lopes, Maycon. "Learning Body Techniques: Dance and Body Flexibility among Gay Black Teens in Salvador de Bahia, Brazil." Social Sciences 10, no. 2 (February 15, 2021): 72. http://dx.doi.org/10.3390/socsci10020072.
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This article is the result of ethnographic fieldwork among amateur dancers, mainly among gay adolescents from the outskirts of Salvador de Bahia (Brazil), who label themselves as “flexible”. This self-definition arises out of bodily flexibility techniques, cultivated through intense physical work. By focusing on specific training situations, such as stretching exercises, I trace understand how the “flexible” body is built. I propose that the language mobilized by these young people offer an important guide to understanding the distinctive elements of this practice. The practitioners’ accounts and my own observations of the practice indicate that the embodiment of acrobatic skills occurs in a process that weaves body and environment. Following Ingold, I argue that an ecological approach help us to comprehend this kinesthetic practice as spatial realization, as well as providing useful insights into its learning practices exploring the richly sensory dimension of learning practices and development of motor sensibilities, such as the sound and the imperative pain experience. Furthermore, I analyze how my interlocutors’ concept of body fits the theoretical idea of how bodies should not be defined by what they are, but rather by what they are able to do.
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Jęcz, Jan. "Prawda ekranu. O praktyce screenshotowania." Przegląd Kulturoznawczy, no. 1 (51) (March 2022): 53–73. http://dx.doi.org/10.4467/20843860pk.22.004.15749.
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The truth of screen. On the practice of screenshotting The article explores the phenomenon of the popularity of screenshots and the variety of contexts in which they are used. Screenshotting is treated as a social practice, drawing on the theory of practices, primarily Theodore Schatzki's approach. On its basis, two aspects of the creation of screenshots are highlighted: bodily-material and social framework. Analysis of both results in the description of screenshotitng as a dispersed practice and a key component of integrative practices, especially those that deal with proving the truth. Finally, those reflections lead to the postulate that screenshots should be given greater recognition in the social sciences as an important source of knowledge about everyday life on the internet.
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Rainov, George. "“It Was Just the Talking That Was Important”: Racial Capitalism and Black Affect in Walter Rodney’s “The Groundings with My Brothers”." aspeers: emerging voices in american studies 15 (2022): 71–90. http://dx.doi.org/10.54465/aspeers.15-09.
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Aspects of Black racialization have been sorely neglected in affect scholarship. This essay proposes a reading of Walter Rodney’s classic Black liberation text “The Groundings with My Brothers” in light of its generally unnoticed affectivity. Rodney’s practice of ‘grounding’ invites a reading in terms of affective relations between bodies. The compassionate stance and breakdown of class and racial hierarchies implicit in grounding suggest a new relational mode of being disruptive to the functioning of racial capitalism, which is contingent on the erection of empathy barriers to prevent the free flow of affective energies between its subjects. The textual body of “Groundings,” too, comes under investigation, as I locate ‘impressions’ of its author’s various bodily encounters in the rhetorical fabric. While its impressibility runs against masculinized rules of feeling, Rodney’s text still taps into exclusionary patriarchy. In the last section, I show how subsequent response essays ‘ground’ with Rodney, bringing the practice of grounding into intersectional and transnational territory and closer to its promise of bodily relations built on solidarity.
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Tuma, René T. "PROFESSIONAL INTERPRETATION IN SPORTS TRAINING – AN ANALYSIS OF THE COMMUNICATIVE PRACTICES OF VERNACULAR VIDEO ANALYSIS." ГОДИШЊАК ЗА СОЦИОЛОГИЈУ 25, no. 1 (November 13, 2020): 9–31. http://dx.doi.org/10.46630/gsoc.25.2020.01.
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This paper deals with the communicative practices and expert vision. It shows that interpretation of video-recordings is not a purely cognitive, but rather an ongoing communicative accomplishment. Based on the analysis of video recordings and ethnographic research, it the analysis shows how professionals in sports training themselves use audio-visual data to generate knowledge. The analysis is based on the theoretical background of communicative constructivism and addresses the participants’ use of technology, the situative bodily performance of making things visible and the local production of knowledge as a communicative practice. The specific forms exhibit the characteristics of local cultures of “vernacular video analysis”. While the paper highlights the situative aspects of interpretation work it also embeds them in the wider framework of a field specific arc of work. Keywords: visual data, vernacular video analysis, communicative practices, bodily performances, local production of knowledge
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Mitrofanov, I. "Individual remarks on serious bodily harm." Uzhhorod National University Herald. Series: Law, no. 69 (April 15, 2022): 356–61. http://dx.doi.org/10.24144/2307-3322.2021.69.60.
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The facts of infliction of severe and moderate bodily injuries and the practice of forensic examination show that the consequence of criminally unlawful encroachment on the health of victims in many cases is a health disorder associated with permanent disability. Forensic examination faces legal uncertainty in establishing such consequences. The Rules of Forensic Medical Determination of the Severity of Bodily Injuries, approved by the Order of the Ministry of Health of Ukraine № 6 of January 17, 1995, paragraph 2.1.6 stipulates that a health disorder is a consistently developed painful process directly related to the injury. Furthermore, these Rules indicate that the amount of permanent (permanent) loss of general ability to work in case of injuries is determined after the consequences of the damage, based on objective data, taking into account the documents guided by the medical and social expert commission. However, today the Order of the Ministry of Health of Ukraine 05.06.2012 № 420 regulates the Procedure and Criteria for establishing medical and social expert commissions the degree of permanent disability in the percentage of employees who suffered health damage related to work. At the same time, the Criminal Code of Ukraine calls a sign of severe bodily injuries a health disorder combined with permanent disability of at least one third, moderate severity of injuries – long-term health disorder or significant permanent disability of less than one third, mild bodily injuries – short-term health disorders or minor disability. In other words, the Criminal Code of Ukraine does not indicate either general or professional capacity for work. The existence of legal uncertainty is stated, which calls into question the conclusions of the forensic medical examination. The results made it possible to identify gaps in the regulation of the order of establishment of health disorders, combined with permanent loss of general ability to work, as a characteristic feature of severe bodily injury. Ways have been found to further improve the procedure for conducting expert research on health disorders, combined with permanent loss of general ability to work, as a characteristic feature of bodily injury, which will help to avoid errors in forensic and judicial practice.
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Warnier, Jean-Pierre. "Bodily/material culture and the fighter’s subjectivity." Journal of Material Culture 16, no. 4 (December 2011): 359–75. http://dx.doi.org/10.1177/1359183511424840.
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In this article, the author contends that the practice of warfare involves fighters’ subjectivity, which can be partly accessed by investigating fighters’ bodily/material culture. If this is the case, one would expect there to be a subjectivity gap between the social scientist, on the one hand, and the experienced fighter, on the other. This problem is discussed with regard to a Cameroon kingdom of the early 20th century and a fighter in the First World War (as analysed by the historians Stéphane Audoin-Rouzeau and Annette Becker), which enables the author to make significant comparisons.
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Wainwright, Leon. "Bodily relations and reciprocity in the art of Sonia Khurana." Cultural Dynamics 29, no. 4 (September 13, 2017): 255–74. http://dx.doi.org/10.1177/0921374017730163.
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This article explores the significance of the ‘somatic’ and ‘ontological turn’ in locating the radical politics articulated in the contemporary performance, installation, video and digital art practices of New Delhi-based artist, Sonia Khurana (b. 1968). Since the late 1990s, Khurana has fashioned a range of artworks that require new sorts of reciprocal and embodied relations with their viewers. While this line of art practice suggests the need for a primarily philosophical mode of inquiry into an art of the body, such affective relations need to be historicised also in relation to a discursive field of ‘difference’ and public expectations about the artist’s ethnic, gendered and national identity. Thus, this intimate, visceral and emotional field of inter- and intra-action is a novel contribution to recent transdisciplinary perspectives on the gendered, social and sentient body that in turn prompts a wider debate on the ethics of cultural commentary and art historiography.
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De Rosa, Sinibaldo. "Samah—Kardeşlik Töreni: A Dynamic Bodily Archive for the Alevi Semah." Congress on Research in Dance Conference Proceedings 2014 (2014): 70–74. http://dx.doi.org/10.1017/cor.2014.8.
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In this paper, the current practices and discourses surrounding the Alevisemahare analysed in a peculiar reflexive and embodied manner. The semah is comprehended here as a “dynamic structured body system,” which is differently recognized asibadet(devotional practice),dans(dance), ormeditasyon(meditation), and whose practice is alleged to support ideals of inter-religious peace and gender equity. Its analysis resorts to data collected during an intensive fieldwork that was carried out between 2008 and 2011 by following the experimental theater piece with the titleSamah—Kardeşlik Töreni(Samah—the Ritual of Brotherhood) of the Ankara Deneme Sahnesi amateur group based in Ankara (Turkey). This play is the result of a re-elaboration of ethnographic data that were collected throughout the Anatolian peninsula since the early 1980s by a team of students and researchers affiliated with the Theatre Department of Ankara University. In this process of re-adaptation for the stage, the semah was singled out of its religious source (theAyin-i Cemritual) for which it started to display a mirror image offering a condensed exposition of the Alevi rituals to an audience. This paper contextualizes these formal adaptations on the stage into the frame of the abrupt history of migration and urbanization in late twentieth century Turkey. Such historical processes played a major role in the current circulation of the semah in Turkey as well as abroad, resulting also in its perspective inscription as world intangible heritage.
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Stille, Max. "Conceptualizing Compassion in Communication for Communication." Contributions to the History of Concepts 11, no. 1 (June 1, 2016): 81–106. http://dx.doi.org/10.3167/choc.2016.110105.
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This article argues that conceptual change can be brought about and shaped by communication practice by approaching emotional experience in a particular strand of Islamic sermons from contemporary Bangladesh. It utilizes an extended rhetorical analysis, pertaining to the intertwining of concepts to be communicated, concepts of communication, and performance patterns of the sermons. It argues that by the juncture of narrative techniques of immediacy and momentarization with a bodily grounding of the voice, the listeners and preacher jointly reach the self-affection of the bodily and salvific emotions of (com)passion. From this perspective, the role of rhetorical practice is not limited to an ex post facto translation of conceptual change into practice; instead, the rhetorical goal of self-affection turns out to be an active factor in shaping concepts decisive for contemporary Islamic religiosity.
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Jones, Stephanie, and James F. Woglom. "Teaching Bodies in Place." Teachers College Record: The Voice of Scholarship in Education 115, no. 8 (August 2013): 1–29. http://dx.doi.org/10.1177/016146811311500806.
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Background/Context This piece draws on literature in justice-oriented teacher education, feminist pedagogy, and postmodern notions of bodies and place to make sense of data generated from a three-year study of an undergraduate teacher education course. A feminist lens was used to engage a body- and place-focused pedagogy that aimed to engage students in recognizing themselves as full-bodied and cultured beings who can work to better understand and expand their perceptions of themselves and others in place. Purpose The authors argue that postmodern theories of bodies and place can provide complex insights for both theorizing and practicing teacher education. Readers have the opportunity to experience alternative community-based teacher education practice through a graphic presentation and consider both the theoretical and practice implications in the broader field of education. Research Design This three-year study is an arts-based qualitative inquiry into the experiences of a course where feminist and postmodern notions of bodies and place informed the pedagogical decision-making of their professor (Stephanie Jones). Data were generated across three years and those focused specifically on or around the community bus ride were used to ask questions about how bodies and places interact with one another to produce sense-making about people, places, and the purposes of education. As part of the inquiry, Stephanie produced visual images in comics-form presenting pedagogical interactions and experiences that illuminated theoretical insights and then engaged Jim in conversations and sketch-sharing about theory and practice related to the data and how it was experienced in real-time by Stephanie. After numerous conversations looking over each panel and analytical discussions about bodies, place, and pedagogies as they were produced on the page and multiple revisions of both images and print text, Stephanie and Jim settled on the graphic production published here as both a representation of the research and a provocation for reimagining teacher education practice and scholarship. Conclusions The study is an example of how pedagogies informed by theoretical understandings of bodies and place can produce practices that help teacher education students recognize their bodies as central sites for critical change inside and outside institutions. Tending to, documenting, and discussing their bodily-ways-of-being in different places and how bodies/places produce perceptions of others were powerful practices that helped students think deeply about power and their roles as future teachers.
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Loo, Wen Bin, and Tim Bunnell. "Landscaping Selves Through Parkour: Reinterpreting the Urban Environment of Singapore." Space and Culture 21, no. 2 (July 20, 2017): 145–58. http://dx.doi.org/10.1177/1206331217720073.
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Drawing on cultural geographical work on mobilities and landscape, this article examines parkour in Singapore, a context in which everyday mobile practices are conventionally understood to be heavily constrained and disciplined. As an urban mobile practice that involves bodily adaptation to and dynamic interaction with the prevailing built environment, parkour reveals complex relationships between the self and the landscape. For its practitioners, the doing of parkour holds potential not only for reimagining what Singapore’s urban landscape is or can be but also for reconfiguring understandings of themselves. The term landscaping captures the continuous and concurrent shaping of self and landscape through parkour; landscapes affect individual bodies and are actively (re)constituted through embodied movement. The article engages parkour in more-than-representational terms. By segueing between discursive and phenomenological approaches to mobilities and landscape, a dual emphasis on corporeal experience and representational frameworks highlights how both create and/or regulate such mobile bodies and practices within the landscape.