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Books on the topic 'Embodied practices'

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

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1

Woodward, Kath. Embodied Sporting Practices. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230244658.

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2

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

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3

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

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4

Sensing, moving, thinking & writing: Embodied practices for college writers. Dubuque, IA: Kendall Hunt Publishing Company, 2015.

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5

Stutz, Liv Nilsson. Embodied rituals & ritualized bodies: Tracing ritual practices in late mesolithic burials. Lund, Sweden: Wallin & Dahlholm Boktryckeri AB, 2003.

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6

Niemela, Maarit. Resonance in storytelling: Verbal, prosodic and embodied practices of stance taking. Oulu: University of Oulu, 2011.

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7

1945-, Wood John, ed. The virtual embodied: Presence/practice/technology. London: Routledge, 1998.

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8

D, Jacobs Claus, ed. Crafting strategy: Embodied metaphors in practice. Cambridge: Cambridge University Press, 2011.

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9

Pedwell, Carolyn. Feminism, culture and embodied practice: The rhetorics of comparison. Abingdon, Oxon: Routledge, 2010.

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10

Feminism, culture and embodied practice: The rhetorics of comparison. Abingdon, Oxon: Routledge, 2010.

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11

Garoian, Charles R. The prosthetic pedagogy of art: Embodied research and practice. Albany: State University of New York Press, 2013.

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12

Huber, Annegret, Doris Ingrisch, Therese Kaufmann, Johannes Kretz, Gesine Schröder, and Tasos Zembylas, eds. Knowing in Performing. Bielefeld, Germany: transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839452875.

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How can performing be transformed into cognition? Knowing in Performing describes dynamic processes of artistic knowledge production in music and the performing arts. Knowing refers to how processual, embodied, and tacit knowledge can be developed from performative practices in music, dance, theatre, and film. By exploring the field of artistic research as a constantly transforming space for participatory and experimental artistic practices, this anthology points the way forward for researchers, artists, and decision-makers inside and outside universities of the arts.
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13

Pierce, Alexandra. Deepening musical performance: The theory and practice of embodied interpretation. Bloomington: Indiana University Press, 2007.

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14

Woodward, Kath Professor. Embodied Sporting Practices: Regulating and Regulatory Bodies. Palgrave Macmillan, 2009.

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15

Woodward, K. Embodied Sporting Practices: Regulating and Regulatory Bodies. Palgrave Macmillan, 2009.

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16

Narratives in Black British Dance: Embodied Practices. Springer, 2018.

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17

1949-, Davis Kathy, ed. Embodied practices: Feminist perspectives on the body. London: Sage, 1997.

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18

Woodward, K. Embodied Sporting Practices: Regulating and Regulatory Bodies. Palgrave Macmillan, 2016.

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19

Rifenburg, J. Michael. Embodied Playbook: Writing Practices of Student-Athletes. University Press of Colorado, 2018.

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20

Buell, Denise K. Embodied Temporalities. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0026.

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This chapter aims to expand intersectional feminism temporally and beyond ‘the human’. By offering both positive and negative resources in early Christian traditions, those of us with expertise in ancient Christian materials using feminist lenses can engage with and contribute to current discussions in contemporary science and critical theory, especially feminist materialisms, that seek to transform our understandings of and practices of humanness. Specifically, this essay juxtaposes some ancient and contemporary ways of understanding health as well as practices aimed to treat conditions viewed as illness to suggest some of the benefits of engaging in cross-temporal feminisms. Moreover, the chapter suggests ways that feminist biblical interpretation can benefit from a materialist perspective, both via ancient materiality and current feminist materialisms
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21

Branscombe, Mara. Ritual As Remedy: Embodied Practices for Soul Care. Inner Traditions International, Limited, 2022.

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22

Schmalzl, Laura, and Catherine E. Kerr, eds. Neural Mechanisms Underlying Movement-Based Embodied Contemplative Practices. Frontiers Media SA, 2016. http://dx.doi.org/10.3389/978-2-88919-894-8.

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23

Branscombe, Mara. Ritual As Remedy: Embodied Practices for Soul Care. Inner Traditions International, Limited, 2022.

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24

Rifenburg, J. Michael. The Embodied Playbook: Writing Practices of Student-Athletes. Utah State University Press, 2018.

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25

Schul, Jeanne. Embodied Dreams. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039409.003.0011.

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In this chapter, the author examines somatic practices with dream images from the perspective of Jungian psychology. A registered somatic movement therapist and depth psychologist, the author reflects on her personal experiences of working two somatic dreams. In particular, she describes her application of the Shin Somatics approach to self-reference touch, teaching through touch, and dance improvisation, as she uses it when working with archetypal dreams. She discusses the relationship between the soma, somatic dreams, the chakra system, and archetypal imagery, and defines these terms in connection with the therapeutic exploration of dreams. She says soma includes the sensations that she experiences—while asleep and awake—that she can identify with her eyes closed. The author concludes by sharing how her work with somatic dreams and dancing the chakras has saved her life on more than one occasion, including her passage through a chaotic midlife crisis.
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26

Shapiro, Lawrence A. Embodied Cognition. Edited by Eric Margolis, Richard Samuels, and Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0006.

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The article explains the history, core concepts, methodological practices, and future prospects of embodied cognition. Cognitivism treats cognition, including perception, as a constructive process in which computational operations transform a static representation into a goal state. Cognition begins with an input representation so that the psychological subject can be conceived as a passive receptor of information. The cognitivist's primary concern is the discovery of algorithms by which inputs such as those representing shading are transformed into outputs such as those representing shape. The experimental methods need to provide an environment that isolates the stimuli that will be relevant to an investigation of the mental process of interest. Gibson's theory of perception explains that information in the optic array sufficed to specify opportunities for action, thus providing observers with an ability to perceive. Gibson explains that perception is the detection of information that, with no further embellishment, suffices to specify features of an observer's world. The active observer could, by collecting and sampling the wealth of information contained within the optic array, know its world in terms relative to its needs. Embodied cognition researchers conceive of themselves as offering a new framework for studying the mind.
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27

Carayon, Céline. Eloquence Embodied. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469652627.001.0001.

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Taking a fresh look at the first two centuries of French colonialism in the Americas, this book answers the long-standing question of how and how well Indigenous Americans and Europeans communicated with each other during colonial encounters. French explorers and colonists in the sixteenth century noticed that Indigenous peoples from Brazil to Canada used signs to communicate. The newcomers, in response, quickly embraced the nonverbal as a means to overcome cultural and language barriers throughout French America. Céline Carayon's close examination of French accounts, combined with her multidisciplinary methodology, enables her to recover these sophisticated Native practices of embodied expression. In a colonial world where communication and trust were essential but complicated by the multiplicity of Indigenous languages, intimate and sensory communications ensured that colonists and Indigenous peoples understood each other well. Understanding, in turn, bred both genuine personal bonds and violent antagonisms. Nonverbal communication shaped Indigenous resistance to colonial pressures across the Americas just as it fueled the French imperial imagination and strategies. Challenging the notion of colonial America as a site of misunderstandings and insurmountable cultural clashes, Carayon shows that Natives and newcomers used nonverbal means to build relationships before the rise of linguistic fluency--and, crucially, well afterward.
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28

Embodied Family Choreography: Practices of Control, Care, and Creativity. Taylor & Francis Group, 2018.

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29

Moore, Meido. Hidden Zen: Practices for Sudden Awakening and Embodied Realization. Shambhala Publications, Incorporated, 2020.

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30

Goodwin, Marjorie Harness, and Asta Cekaite. Embodied Family Choreography: Practices of Control, Care, and Mundane Creativity. Taylor & Francis Group, 2018.

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31

Hartley, Linda. Fluid Nature of Being: Embodied Practices for Healing and Wholeness. Handspring Publishing Limited, 2022.

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32

Wagner, Lauren. Becoming Diasporically Moroccan: Linguistic and Embodied Practices for Negotiating Belonging. Multilingual Matters, 2017.

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33

Wagner, Lauren. Becoming Diasporically Moroccan: Linguistic and Embodied Practices for Negotiating Belonging. Multilingual Matters, 2017.

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34

Hartley, Linda. Fluid Nature of Being: Embodied Practices for Healing and Wholeness. Handspring Publishing Limited, 2022.

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35

Goodwin, Marjorie Harness, and Asta Cekaite. Embodied Family Choreography: Practices of Control, Care, and Mundane Creativity. Taylor & Francis Group, 2018.

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36

Stevenson, Heidi, Krystia Nora, Travis Margoni, Jamie L. Kuehnl, and Michael D. Benton. Sensing Moving Thinking and Writing: Embodied Practices for College Writers. Kendall Hunt Publishing Company, 2021.

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37

Wagner, Lauren. Becoming Diasporically Moroccan: Linguistic and Embodied Practices for Negotiating Belonging. Multilingual Matters, 2017.

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38

Becoming Diaorically Moroccan: Linguistic and Embodied Practices for Negotiating Belonging. Multilingual Matters, 2017.

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39

Ottawa, University of, and édérik Matte. Organizational Video-Ethnography Revisited: Making Visible Material, Embodied and Sensory Practices. Springer International Publishing AG, 2021.

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40

Embodied Self Awakening: Somatic Practices for Trauma Healing and Spiritual Evolution. Norton & Company, Incorporated, W. W., 2023.

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41

Katsui, Hisayo, and Virpi Mesiäislehto, eds. Embodied Inequalities in Disability and Development. African Sun Media, 2022. http://dx.doi.org/10.52779/9781991201812.

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This book highlights the embodied knowledge of persons with disabilities as a vital resource for understanding equality without taking disability and development for granted. The perspective of embodied inequality offers alternative ways to comprehend our “normality” as until now the notion of normality has too frequently excluded persons with disabilities and their perspectives. Disability inclusion has never been as important as it is today in the development discourse, yet systematic discrimination against people due to their disabilities persists. To address this, the link between theories and practices is strengthened in this book. Through using different contexts in the different book chapters, the readers are informed of how profoundly inequalities are embedded in our society and pronounced as embodied experiences of persons with disabilities. The chapters are written not only by academics but also by disability activists and NGO representatives. The chapters focus on disabilities and development as embodied inequalities manifested at different levels, including theory, law, and policy and practice. In conclusion, the book presents 6 A’s as lessons learned from decolonial understanding and conceptions of embodied inequalities in different contexts of disability and development: Availability, Affordability, Accessibility, Accountability, Assistance, and Affection.
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42

Davis, Kathy. Embodied Practices: Feminist Perspectives on the Body (European Journal of Women's Studies Readers series). Sage Publications Ltd, 1997.

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43

(Foreword), Jennifer J. Wilson, and Mother Tessa Bielecki (Photographer), eds. Praying With Our Hands: 21 Practices of Embodied Prayer from the World's Spiritual Traditions. Skylight Paths Publishing, 2000.

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44

Davis, Kathy. Embodied Practices: Feminist Perspectives on the Body (European Journal of Women's Studies Readers series). Sage Publications Ltd, 1997.

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45

Stutz, Liv Nilsson. Embodied Rituals & Ritualized Bodies: Tracing Ritual Practices in Late Mesolithic Burials (Acta Archaeologica Lundensia, 46). Almquiest & Wiksell Intl, 2003.

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46

Wojtkowiak, Joanna, and Brenda Mathijssen, eds. Birth and Death: Studying Ritual, Embodied Practices and Spirituality at the Start and End of Life. MDPI, 2022. http://dx.doi.org/10.3390/books978-3-0365-5416-7.

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47

Bloomer, Kristin C. The Place, the People, the Practices. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.003.0003.

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This chapter argues that the devotees of Our Lady Jecintho Prayer House are seeking home and embodied wholeness in an ever-shifting existential landscape. It offers a detailed description of the prayer house, ranging from its local geography, socioeconomic context, and local tropes to the structure of Rosalind’s family and of the prayer house community. It presents the notion that various forms of capital are desired in the quest for respectability and examines the place of gender in this quest. Interviews with Jecintho’s devotees—including Catholic nuns—lend insight into how their interactions with Rosalind and Jecintho impact their lives. Rosalind is seen to cultivate a relationship with Jecintho. The chapter further describes the experience of being a participant-observer while striving to retain the objectivity expected of academic work. It presents comparisons of the rosary to bhakti, and offers examples of how Jecintho’s messages help them cultivate modern selves.
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48

Robinson, Leah E. Embodied Peacebuilding. Lang Publishing, Incorporated, Peter, 2014.

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49

Aulino, Felicity. Rituals of Care. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501739729.001.0001.

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End-of-life issues are increasingly central to discussions within medical anthropology, the anthropology of political action, and the study of Buddhist philosophy and practice. This book speaks directly to these important anthropological and existential conversations. Against the backdrop of global population aging and increased attention to care for the elderly, both personal and professional, the book challenges common presumptions about the universal nature of “caring.” The book shows an inseparable link between forms of social organization and forms of care. Unlike most accounts of the quotidian concerns of providing care in a rapidly aging society, the book brings attention to corporeal processes. Moving from vivid descriptions of the embodied routines at the heart of home caregiving to depictions of care practices in more general ways—care for one's group, care of the polity—it develops the argument that religious, social, and political structures are embodied, through habituated action, in practices of providing for others. Under the watchful treatment of the author, care becomes a powerful foil for understanding recent political turmoil and structural change in Thailand, proving embodied practice to be a vital vantage point for phenomenological and political analyses alike.
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50

Wood, John. Virtual Embodied: Practice, Presence, Technology. Taylor & Francis Group, 2002.

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