Статті в журналах: "Embodied practices"

1

Fletcher, Ruth. "Embodied Practices." Feminist Legal Studies 17, no. 3 (October 21, 2009): 315–18. http://dx.doi.org/10.1007/s10691-009-9138-1.

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Olsson, Michael, Annemaree Lloyd, Christopher Lueg, and Pamela McKenzie. "Embodied information practices." Proceedings of the Association for Information Science and Technology 55, no. 1 (January 2018): 716–18. http://dx.doi.org/10.1002/pra2.2018.14505501090.

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Christensen-Strynø, Maria Bee, and Camilla Bruun Eriksen. "Embodied practices of prosthesis." Kvinder, Køn & Forskning, no. 2 (July 1, 2021): 40–53. http://dx.doi.org/10.7146/kkf.v31i2.127874.

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While the prosthesis is often thought of as a technology or an artefact used to ‘fix’ or make ‘whole’ a disabled body, it has also become an important figuration and metaphor for thinking about disabled embodiment as an emblematic manifestation of bodily difference and mobility. Furthermore, the ambiguity and broadness of prosthesis as an object and a concept, as well as its potential as a theoretical and analytical thinking tool, show up in widely different areas of popular culture, art and academic scholarship. In this article, we explore the opportunities of the ways in which prosthesis might be a helpful and productive fi gure in relation to framing, analyzing and understanding certain healthcare-related practices that are not traditionally associated with disability. Our aim is to suggest new ways of building onto the idea of the performative value of the prosthetic fi gure and its logics as a continuum through which very different forms of embodied practices could be meaningfully understood and analyzed. Thus, we argue that the logic of the prosthesis can be helpful in uncovering tensions related to idealistic and dominant ideas about health and embodiment. First, we engage with the theoretical discussions from cultural studies, including critical disability studies, in which we broaden the scope of the concept of prosthesis. Second, we introduce and discuss two illustrative case examples in the form of dance therapeutic practices for people with Parkinson’s disease and group therapeutic practices in male-friendly spaces. In doing so, we seek to raise new questions about the ongoing cultivation of bodily and health-related interventions through the lens of the prosthetic spectrum, which we have labelled embodied practices of prosthesis.

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Suchman, Lucy. "Embodied Practices of Engineering Work." Mind, Culture, and Activity 7, no. 1-2 (January 1, 2000): 4–18. http://dx.doi.org/10.1080/10749039.2000.9677645.

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Suchman, Lucy. "Embodied Practices of Engineering Work." Mind, Culture, and Activity 7, no. 1 (May 1, 2000): 4–18. http://dx.doi.org/10.1207/s15327884mca0701&2_02.

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Robert, Julie. "Practices and rationales of embodied philanthropy." International Journal of Nonprofit and Voluntary Sector Marketing 23, no. 3 (September 24, 2017): e1595. http://dx.doi.org/10.1002/nvsm.1595.

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7

Mudde, Anna. "Embodied Disagreements." PhaenEx 9, no. 2 (December 3, 2014): 99–111. http://dx.doi.org/10.22329/p.v9i2.4276.

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In this paper, I suggest that embodied metaphysical experience underlies many of our everyday judgements, which are expressed in our bodily comportments and actions, through which disagreements in our ontological experiences are highlighted. I propose attending to such concrete, situated disagreements as a way of challenging the tradition of metaphysics as an enterprise of objective and universal theory, and as a way of promoting feminist, anti-racist, and queer practices of responsibility.

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8

Rodriguez Carreon, Vivianna, and Penny Vozniak. "Embodied Experiential Learning." Journal of Awareness-Based Systems Change 1, no. 2 (November 30, 2021): 31–50. http://dx.doi.org/10.47061/jabsc.v1i2.1179.

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This paper presents a craft in experiential teaching and an experiment in embodied learning for peacebuilders and change-makers. The theories, practices and experiments are part of the postgraduate course in Peace of Mind. The intention is to invite the reader to see experiential learning and awareness-based practices as a tool that enables a possibility to evolve our humanness. Interdisciplinary abstract methodologies from Indigenous and phenomenological philosophies support the argument that granular and qualitative knowledge emerges through the embodiment of human expression. It addresses the concept of fragmentation of the self, the importance to pause to give voice to knowledge that words cannot convey. Through the arts, the paper shows non-linear forms of communication with visual experiments. The purpose of this collaborative work is in the craft, in the process, and beyond the authorship.

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9

Pierre, Beaudelaine, Naimah Petigny, Richa Nagar, and Sima Shakhsari. "Performing Embodied Translations." Commoning Ethnography 2, no. 1 (December 19, 2019): 113. http://dx.doi.org/10.26686/ce.v2i1.5665.

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This performance and transcript emerge from a collaborative journey that grapples with what it might mean to agitate dominant pedagogical and methodological conventions of Eurocentric Angophone academia. Together, we perform an argument and a search: for multiple entry points into decolonizing feminisms; for multiple modes of knowing and being that can interrupt and challenge the epistemes that are rooted in thoughts and practices of colonialism and coloniality; for interrogating the dominant politics of citation that often operate in academic practices in disembodied ways. We search for a politics of knowing that is firmly rooted in relationalities where power and authority can be shared across uneven and unequal locations and languages. We invite you to step into the spaces that we have started imagining here and push all of our collective conversations and imaginations further, beyond the silos that cage us in our disciplined modes of thinking, writing, arguing, and dreaming.

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10

Bolldén, Karin. "Teachers' embodied presence in online teaching practices." Studies in Continuing Education 38, no. 1 (December 15, 2014): 1–15. http://dx.doi.org/10.1080/0158037x.2014.988701.

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11

Haydock, Will. "Embodied sporting practices: regulating and regulatory bodies." Leisure Studies 31, no. 1 (January 2012): 124–26. http://dx.doi.org/10.1080/02614367.2011.553365.

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12

Bloodsworth, Mary K., and Kathy Davis. "Embodied Practices: Feminist Perspectives on the Body." Contemporary Sociology 27, no. 6 (November 1998): 616. http://dx.doi.org/10.2307/2654261.

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13

Macaulay, Vanessa. "Narratives in Black British Dance: Embodied Practices." Contemporary Theatre Review 29, no. 2 (April 3, 2019): 210–11. http://dx.doi.org/10.1080/10486801.2019.1601428.

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14

Figueiredo, Marina Dantas de. "Embodied prejudices: a study on diversity and practices." Equality, Diversity and Inclusion: An International Journal 34, no. 6 (August 17, 2015): 527–38. http://dx.doi.org/10.1108/edi-04-2014-0029.

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Purpose – The purpose of this paper is to analyze organizational diversity with a focus on the concept of socially sustained practices, grounding the analyses in a practice-based approach. Design/methodology/approach – Based on data from ethnographic research, the author seeks to explain how the body and embodied marks that indicate an unequal distribution of power in society interfere with access to knowledge and in the organization of work. Findings – Data analyses suggest that embodied prejudices affect the division of labor and access to knowledge in organizational settings, contributing to perpetuating cultural and historical structures of domination that spark conscious attempts to manage race and gender diversity. Originality/value – Little research has investigated diversity from a practice-based standpoint. The originality of this paper is in its adoption of a phenomenological perspective to explain the experience of diversity as an ongoing bodily and embodied process.

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15

McCallum, Kate. "Untangling Knots: Embodied Diagramming Practices in Knot Theory." Journal of Humanistic Mathematics 9, no. 1` (January 2019): 178–99. http://dx.doi.org/10.5642/jhummath.201901.09.

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16

Whatley, Sarah. "Embodied cultural property: Contemporary and traditional dance practices." International Journal of Cultural Property 29, no. 2 (May 2022): 171–81. http://dx.doi.org/10.1017/s0940739122000108.

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AbstractThis article discusses the implications of recording and digitizing a variety of cultural and contemporary dance performance practices, core to a European project known as WhoLoDancE, which focused on issues of reuse, ownership, property, and responsibility. The recordings and subsequent processing of dance material into digital data raised questions about the responsibilities to the dancers who have contributed their material to the project, particularly when it is transformed into data visualizations that can be accessed and reused by others. The article not only focuses on how value accrues in these kinds of resources and sometimes in unexpected ways but also draws attention to how dance remains bound to the communities in which it is performed and tends to resist its abstraction from the body to be commodified as a form of cultural property. This then points to how dance, as intangible cultural heritage, is self-regulating in terms of principles of ownership and attribution.

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17

Pagis, Michal. "Embodied Self-reflexivity." Social Psychology Quarterly 72, no. 3 (September 2009): 265–83. http://dx.doi.org/10.1177/019027250907200308.

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Drawing on G. H. Mead and Merleau-Ponty, this paper aims to extend our understanding of self-reflexivity beyond the notion of a discursive, abstract, and symbolic process. It offers a framework for embodied self-reflexivity, which anchors the self in the reflexive capacity of bodily sensations. The data consist of two years of ethnographic observations and in-depth interviews of vipassana meditation practitioners in Israel and the United States. The findings illustrate how bodily sensations are used as indexes to psychological states, emotions, and past experiences, while constant awareness of embodied responses is used as a tool for self-monitoring. The paper follows the interaction between discursive and embodied modes of reflexivity and the attempt to shift from one mode to the other. I suggest that currently popular practices of embodied awareness, from meditation to yoga, are based on embodied self-reflexivity and are part of the postindustrial culture of self-awareness.

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18

Thomas, Mary. "Embodied Practices/Practicing Embodiment as a Mode of Solidarity." Art Journal 79, no. 4 (October 1, 2020): 126–28. http://dx.doi.org/10.1080/00043249.2020.1814073.

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Stella, Maria, and Jill Taggart. "Attachment, learning and embodied reflective practices in clinical supervision." Body, Movement and Dance in Psychotherapy 15, no. 4 (June 23, 2020): 295–308. http://dx.doi.org/10.1080/17432979.2020.1783572.

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20

Fisher, Kelly, and Christine Reiser Robbins. "Embodied leadership: Moving from leader competencies to leaderful practices." Leadership 11, no. 3 (February 25, 2014): 281–99. http://dx.doi.org/10.1177/1742715014522680.

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21

Tobin, Joseph, and Akiko Hayashi. "Using video for microanalysis of teachers’ embodied pedagogical practices." Research in Comparative and International Education 10, no. 3 (April 13, 2015): 326–36. http://dx.doi.org/10.1177/1745499915580424.

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22

Stella, Renato. "Porn culture, embodied experiences and knowledge of sexual practices." Sexualities 23, no. 3 (November 20, 2018): 325–41. http://dx.doi.org/10.1177/1363460718791964.

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Much research has been conducted to date on the online pornography consumption of young people and adults. Very little has been done, however, to investigate its fallout on the sexual knowledge and attitudes (acceptance or rejection) of individuals who are online pornography consumers from early adolescence. In an exploratory study on Online Sexual Activities conducted with a sample of 301 students attending Padua University (between 20 and 25 years old), participants were asked to judge 24 sexual practices based on five options: ‘arousing’, ‘arousing but immoral’, ‘disgusting’, ‘unappealing’ or ‘no idea what it means’. The results showed that online pornography consumption enables individuals to accumulate an encyclopedic personal ‘erudition’, while it also tends to confirm their orientation towards ‘normal’ sexual practices, and to reproduce gender stereotypes, albeit in a setting where more ‘moral’ attention is paid to socially less acceptable online content.

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23

McClure, B. ""Endless Possibilities" — Embodied Experiences and Connection in Social Salsa Dancing." PhaenEx 9, no. 2 (December 2, 2014): 112–35. http://dx.doi.org/10.22329/p.v9i2.4026.

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This article offers an analysis of embodied experiences and connections in social salsa dancing. Framed within a theoretical context that views bodily practices as both the enactment of normative ideals and as a negotiation of personal freedom against normative ideals, social salsa dancing offers a rich empirical context to explore how we make sense of our bodies, bodily practices, and embodied experience. Drawing on fieldwork conducted as part of a doctoral study in addition to a decade of personal experience, I argue that social salsa dancing cultivates kinesthetic, tactile, and musical senses, and emphasizes the value of attentive embodied interactions and momentary connections with others. I conclude that exploring the possibilities of these interactions and connections offers a potentially emancipatory way of working on one’s embodied self.

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Macnaghten, Phil. "Embodying the Environment in Everyday Life Practices." Sociological Review 51, no. 1 (February 2003): 63–84. http://dx.doi.org/10.1111/1467-954x.00408.

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This paper suggests ways in which ‘the environment’ needs to be reconfigured so that it better resonates with how people are experiencing politics, nature and everyday life. Through empirical research on environmental concerns and everyday practices, this paper sketches a framework through which the values associated with contemporary environmentalism might be developed in a more reflexive relationship to wider transformations in society. In particular, the research critically evaluates the standard storyline of a ‘global nature’ under threat and in need of collective action by a global imagined community. In contrast to rhetorics of the global environment, this paper explores ways in which the environment is being embodied, valued and experienced in an array of social practices. The paper further outlines the significance of such embodied practices as significant yet undervalued points of connection for wider, global environmental issues.

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O’Reilly, Kevin E. "Thomas Aquinas on Abstinence and Fasting: Participating in Christ’s Cruciform Wisdom." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (November 2019): 385–402. http://dx.doi.org/10.1177/1063851219873160.

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This article argues that St. Thomas Aquinas’s treatise on temperance in the Summa Theologiae offers what in effect constitutes a series of embodied spiritual exercises whose goal is to facilitate the reader in his progress towards the contemplation of Divine realities. Attention to Thomas’s treatment of Christ’s Passion reveals moreover that the embodied wisdom practices of abstinence and fasting lead to a greater participation in the Cross of Christ and prepare the one who undertakes them for the reception of a cruciform wisdom. Finally, it is argued, these embodied wisdom practices also exert an influence on the pursuit of speculative theological wisdom.

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Rafudeen, Auwais. "Practices and Knowledges." Religion & Theology 22, no. 1-2 (2015): 153–78. http://dx.doi.org/10.1163/15743012-02201007.

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Talal Asad argues that, in tradition, religion is embodied in practices geared to producing particular virtues. This cultivates a subjectivity profoundly different to that engendered by modernity with its view of religion as privatised belief. This essay elaborates this Asadian theme. But it also argues, as a corollary to this theme, that these practices and virtues produce new states of the self, that is, new “knowledges”, with their own metaphysic that implicitly challenges the metaphysic of modernity. In Islam, Sufism provides the vocabulary for these states of the self and our argument is illustrated by drawing upon the experiences of Sufi order members in South Africa.

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Quick, Laura, and Ellena Lyell. "Dressing Daniel: Identity Formation and Embodiment in Daniel 1–6." Journal of Ancient Judaism 13, no. 1 (March 21, 2022): 1–26. http://dx.doi.org/10.30965/21967954-bja10019.

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Abstract In the book of Daniel, Daniel and his friends all adopt foreign dress to succeed in a foreign setting. We might understand this as a kind of colonization, wrought upon bodies. But this raises questions about their ethnic identity: can one remain Jewish if adopting and adapting to foreign embodied practices, including dress, adornment, and diet? By exploring embodied practices as an issue of ethnicity and identity formation in Daniel 1–6, we will argue that these stories make a bold claim about the embodied colonization of the foreign court: underneath their Persian garb, Daniel and his friends remain thoroughly Jewish after all.

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Bhrugubanda, Uma Maheswari. "Embodied Engagements: Filmmaking and Viewing Practices and theHabitusof Telugu Cinema." BioScope: South Asian Screen Studies 7, no. 1 (May 16, 2016): 80–95. http://dx.doi.org/10.1177/0974927616635944.

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Carboni, Alessandro. "Embodied Map (EM): Tools for urban mapping and choreography practices." Choreographic Practices 10, no. 1 (May 1, 2019): 43–58. http://dx.doi.org/10.1386/chor.10.1.43_1.

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Holmes, Georgina. "Situating Agency, Embodied Practices and Norm Implementation in Peacekeeping Training." International Peacekeeping 26, no. 1 (August 2, 2018): 55–84. http://dx.doi.org/10.1080/13533312.2018.1503934.

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Stearns, Cindy A. "The Embodied Practices of Breastfeeding: Implications for Research and Policy." Journal of Women, Politics & Policy 34, no. 4 (October 2013): 359–70. http://dx.doi.org/10.1080/1554477x.2013.835680.

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Skjælaaen, Gudrun R., Arne Lindseth Bygdås, and Aina Landsverk Hagen. "Visual Inquiry: Exploring Embodied Organizational Practices by Collaborative Film-Elicitation." Journal of Management Inquiry 29, no. 1 (June 14, 2018): 59–75. http://dx.doi.org/10.1177/1056492618778138.

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Analysis of visual data is underdeveloped in visual research, and this article gives a methodological contribution on how to perform collaborative video research on organizational practices, combining ethnographic methods and intervention through film-elicitation. We provide guidance for how to (a) collect ethnographic data with (and without) camera, (b) make preparations for film-elicitation, and (c) facilitate collaborative sensemaking with participants. Building on an enactive approach, we argue that film-elicitation based on a preliminary visual analysis and categorization conducted by researchers reenacts the immediacy and vitality of lived experience. This is done through enabling organizational members to create communicative constructs of the culturally embedded, inarticulate, and embodied aspects of social conduct. As such, we argue that video research is a powerful means for process-oriented theories concerned with capturing the multiplicity of organizational practices.

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Johnson, Elisabeth, and Lalitha Vasudevan. "Seeing and Hearing Students' Lived and Embodied Critical Literacy Practices." Theory Into Practice 51, no. 1 (January 6, 2012): 34–41. http://dx.doi.org/10.1080/00405841.2012.636333.

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Küpers, Wendelin. "Embodied “inter-practice” in organizations – the contribution of Merleau-Ponty to carnal organizational practices and studies." Journal of Organizational Change Management 33, no. 7 (July 22, 2020): 1449–69. http://dx.doi.org/10.1108/jocm-05-2019-0124.

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PurposeThe purpose of this article is to develop a critical and extended understanding of practices in organizations from a phenomenological point of view. It explores the relevance of Merleau-Ponty's advanced phenomenology and ontology for understanding the role of the lived body and the embodiment of practices and change in organizational lifeworlds.Design/methodology/approachBased on the literature review and phenomenology, the role of embodied and relational dimension, the concept of an emergent and responsive “inter-practice” in organizations is developed systematically.FindingsBased on the phenomenological and relational approach, the concept of (inter-)practice allows an extended more integral and processual understanding of the role of bodily and embodied practices in organizational lifeworlds as emerging events. The concept of inter-practice(ing) contributes to conceiving of new ways of approaching how responsive and improvisational practicing, related to change, coevolves within a multidimensional nexus of organizations.Research limitations/implicationsSpecific theoretical and methodological implications for exploring and enacting relational practices as well as limitations are offered.Practical implicationsSome specific practical implications are provided that facilitate and enable embodied practices in organizational contexts.Social implicationsThe responsive inter-practice is seen as embedded in sociality and social interactions and links to sociocultural and political as well as ethical dimensions are discussed.Originality/valueBy extending the existing discourse and using an embodied approach, the paper proposes a novel orientation for reinterpreting practice that allows explorations of the emergence and realization of alternative, ingenious and more suitable forms of practicing and change in organizations.

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Cooley, Nicole Brucato. "Crossing the threshold … and crisscrossing, and crisscrossing …: Embodiment and varielation in Developmental Transformations and yoga." Drama Therapy Review 7, no. 2 (October 1, 2021): 257–71. http://dx.doi.org/10.1386/dtr_00077_1.

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How does Developmental Transformations (DvT) facilitate growth and change? This article illuminates the process of embodied transformation through repetition, varielation and dimensionalization (techniques in DvT). The author examines these elements in operation within two types of embodied experiences: DvT and yoga. Both theory and the author’s personal experience provide windows into the intersection of these embodied practices as well as elucidating the inner mechanisms of change.

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Pallasmaa, Juhani. "Embodied and Existential Wisdom in Architecture." Body & Society 23, no. 1 (January 6, 2017): 96–111. http://dx.doi.org/10.1177/1357034x16681443.

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In our culture, intelligence, emotions and embodied intuitions continue to be seen as separate categories. The body is regarded as a medium of identity as well as social and sexual appeal, but neglected as the ground of embodied existence and silent knowledge, or the full understanding of the human condition. Prevailing educational and pedagogic practices also still separate the mental and intellectual capacities from emotions and the senses, and the multifarious dimensions of human embodiment.

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Laiq, Wajeeha. "Assessment of Embodied Energy/ U-Value in Historic Buildings of Karachi-Pakistan." Resourceedings 2, no. 2 (September 2, 2019): 1. http://dx.doi.org/10.21625/resourceedings.v2i2.602.

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The benefits of reusing historic and existing buildings versus those of constructing new buildings are frequently discussed considering economic, cultural, and design values. If those discussions are expanded to include environmental impact, one must address the topic of embodied energy. Due to the recent focus on sustainable construction practices; conservationists have explored the benefits of building conservation in relation to embodied energy calculations. Such studies are popular in international market and became important ground for expanding restoration practices. In our local context it is comparatively a newer domain.Different methodologies have been devised by Advisory Council for Historic Preservation (ACHP), in year 1979, for assessing the embodied energy calculations in historic structures. For performing the respective study, inventory model of assessment has adopted. The focus of this study is “to provide practical guidance on how to calculate embodied energy/ u-value in historic structures of Karachi and promote the concept of adaptive reuse from the environmental perspective”. “If more widely and comprehensively used, embodied-energy assessment can be a benefit to preservation and sustainability advocates alike.”Mike Jackson

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Kašperová, Eva, and John Kitching. "Embodying entrepreneurial identity." International Journal of Entrepreneurial Behavior & Research 20, no. 5 (July 29, 2014): 438–52. http://dx.doi.org/10.1108/ijebr-07-2013-0108.

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Purpose – The purpose of this paper is to propose a novel conception of embodied entrepreneurial identity. Prior studies conceptualise identity primarily in terms of narrative or discourse. Critiquing the limited focus on linguistic practices, the authors build on the literature by highlighting the role of the non-linguistic. The implications for researching one particular group – entrepreneurs with impairments – are considered. Design/methodology/approach – Entrepreneurial identity is conceptualised as a unique constellation of concerns emergent from the embodied practices of agents committed to new venture creation and management. This new conception draws principally on the embodiment literature, Archer's identity framework and Goffman's ideas on the presentation of self, impression management and stigma. Findings – The entrepreneurial identity literature is underpinned by a number of problematic assumptions that limit understanding of the meaning, formation and influence of identity on action. The body is often an absent presence; it is presupposed, implicit or under-theorised as an influence on identity, producing a disembodied notion of the entrepreneur. Consequently, entrepreneurs are treated as an homogeneous group in terms of the embodied properties and powers, rather than as uniquely embodied individuals. Studies typically assume an able-bodied, as opposed to a differently abled, agent. Entrepreneurs with impairments are largely invisible in the literature as a result. Originality/value – The approach highlights the role of the body and embodied non-linguistic practices, such as movement, posture, gestures and facial expressions in the formation of identity. Recognising entrepreneurs as differently abled agents, possessing particular embodied properties and powers, is crucial for understanding identity and action.

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Jolles, Marjorie. "Between Embodied Subjects and Objects: Narrative Somaesthetics." Hypatia 27, no. 2 (2012): 301–18. http://dx.doi.org/10.1111/j.1527-2001.2011.01262.x.

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Michel Foucault's ethics of embodiment, focusing upon care of the self, has motivated feminist scholars to pursue promising models of embodied resistance to disciplinary normalization. Cressida Heyes, in particular, has advocated that these projects adopt practices of “somaesthetics,” following a program of body consciousness developed by Richard Shusterman. In exploring Shusterman's somaesthetics proposal, I find that it does not account for the subjective challenges of resisting normalization. Based on narrative theories of subjectivity, the role narrative plays in normalization, and a commitment to developing concrete, feminist practices of embodied ethics, I develop a model of “narrative somaesthetics” based on an updated consciousness‐raising model that emphasizes group heterogeneity and narrative conflict that deals with these challenges. Through an analysis of interviews with self‐identified femme lesbians and a “female to femme” transition support group featured in the documentary film, FtF: Female to Femme, I argue that narrative somaesthetics enables the analytical, genealogical work required to identify and weaken normalization's constraints on embodied feminist ethics.

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Tankred Luckow, Stine. "Intimacy among relative strangers: Practices of touch and bodily care in new foster care relationships." Sociological Review 68, no. 1 (August 20, 2019): 177–91. http://dx.doi.org/10.1177/0038026119868653.

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When children move into a new foster care family, they and the foster carers are initially strangers to one another. Without knowing one another’s history, experiences and practices, foster carers and children are expected to get settled quite quickly in the intimate setting that makes up family life. In these early days of a new placement, bodily intimacy is brought to the forefront; how the foster carers manage bodily care and go about touch without any ‘embodied knowledge’ of the child. This study draws on in-depth interviews with eight foster care couples and explores how foster carers construct practices around bodily care and touch in new foster care relationships. Findings of the study showed that in some cases (babies) the foster carers felt it was ‘natural’ and relatively straightforward to care for the child in an intimate and bodily sense. However, most often the foster carers experienced that either they or the children had felt discomfort, often lead by a lack of embodied knowledge and around reading and understanding one another’s bodily signals. The study emphasizes how children’s prior trajectories around negative, positive or absent touch are imperative for the dynamics of bodily care practices in new foster care relationships. Children may express their embodied experiences very differently, and foster carers, also having embodied biographies, can enact bodily practices in a more or less negotiable manner, adjusted to the child.

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Castro-Vázquez, Genaro. "Japanese Men’s Embodied Culinary and Eating Practices: Health, Bodyweight Control, and the Male Self." Journal of Men’s Studies 27, no. 3 (November 29, 2018): 265–86. http://dx.doi.org/10.1177/1060826518815148.

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This article presents the outcomes of interview with a group of Japanese men to unveil how bodyweight control was connected to their embodied culinary and eating practices. Aged 24 years to 56 years, participants were from Tokyo and Osaka. Eight of the men identified themselves as “slim-muscular” and one as “beefy.” Nine of them have been called “chubby” and two have been requested to lose weight. Grounded in symbolic interactionism, biopedagogy, gender, and emotion are the three axes used to present the analysis. Participants produced their own version of biopedagogy largely relying on the vegetablization of cooking to cope with healthism and sizeism entrenched in Japanese society. Some cooking and eating practices were underpinned by a pathological relation with food, others represented embodied masculinized practices connected to a recreational viewpoint of food and cooking. Cooking and eating delicious food represented an embodied “happy male self” and the meaning of “what makes life worth living.”

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Riley, Shannon Rose. "Embodied Perceptual Practices: Towards an Embrained and Embodied Model of Mind for Use in Actor Training and Rehearsal." Theatre Topics 14, no. 2 (2004): 445–71. http://dx.doi.org/10.1353/tt.2004.0024.

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Baker, Camille C. "MINDtouch: Embodied Mobile Media Ephemeral Transference." Leonardo 46, no. 3 (June 2013): 221–25. http://dx.doi.org/10.1162/leon_a_00560.

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This article reviews discoveries that emerged from the author's MINDtouch media research project, in which a mobile device was repurposed for visual and non-verbal communication through gestural and visual mobile expressivity. The work revealed new insights from emerging mobile media and participatory performance practices. The author contextualizes her media research on mobile video and networked performance alongside relevant discourse on presence and the embodiment of technology. From the research, an intimate, phenomenological and visual form of mobile expression has emerged. This form has reconfigured the communication device from voice and text/SMS only to a visual and synesthetic mode for deeper expression.

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Lemermeyer, Gillian. "Embodied Ethics: Phenomenology of the NICU Nurse’s Touch." Qualitative Health Research 31, no. 9 (July 2021): 1570–81. http://dx.doi.org/10.1177/10497323211005434.

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This study was a phenomenological exploration of the ethics of the nurse’s touch in the Neonatal Intensive Care Unit (NICU). I explore several examples of touching encounters as gathered from NICU nurses through interview and observation, and organize the lived meanings around several thematic statements. These include the learning touch: finding a way to hold the baby, the marking touch: when touch lingers long after physical contact, the missing touch: touching without physical contact, the gnostic touch: the possibility of knowing an other and ourselves, and the call of touch: drawn to hold. Exploring the touching gestures of NICU nurses discloses the relational ethics inherent to caring practices. By attempting to articulate these practices, the hope is that the significance and contribution of the nurse’s touch might be recognized and brought forward to our individual and professional consciousness, conversations, and curricula.

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Tan, Tobias. "William James and Embodied Religious Belief." Contemporary Pragmatism 15, no. 3 (August 31, 2018): 366–86. http://dx.doi.org/10.1163/18758185-01503006.

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Scholars have recently identified resemblances between pragmatist thought and contemporary trends in cognitive science in the area of ‘embodied cognition’ or ‘4E cognition.’ In this article I explore these resemblances in the account of religious belief provided by the classical pragmatist philosopher William James. Although James’s psychology does not always parallel the commitments of embodied cognition, his insights concerning the role of emotion and socio-cultural context in shaping religious belief, as well as the action-oriented nature of such beliefs, resonate with embodied and embedded accounts of religious belief. James’s insights are readily extended in light of contemporary embodied cognition research to highlight the interdependency between religious belief of individuals and the cognitive scaffolding provided by embodied religious practices.

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Zunshine, Lisa. "Embodied Social Cognition and Comparative Literature." Poetics Today 41, no. 2 (June 1, 2020): 171–86. http://dx.doi.org/10.1215/03335372-8172500.

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There is a growing sense among scholars working in cognitive literary studies that their assumptions and methodologies increasingly align them with another paradigmatically interdisciplinary field: comparative literature. This introduction to the special issue on cognitive approaches to comparative literature explores points of alignment between the two fields, outlining possible cognitivist interventions into debates that have been animating comparative literature, such as those concerning “universals,” politics of translatability (especially in the context of world literature), and practices of thinking across the boundaries of media. It discusses both fields’ indebtedness to cultural studies, as well as cognitive literary theorists’ commitment to historicizing and their sustained focus on the embodied social mind.

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Khademnabi, Mir Mohammad. "Episodic Literary Movement and Translation: Ideology Embodied in Prefaces." Text Matters: A Journal of Literature, Theory and Culture, no. 11 (November 22, 2021): 404–17. http://dx.doi.org/10.18778/2083-2931.11.25.

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This paper discusses translation practices from a historicist viewpoint, contextualizing them in their emerging “episode.” The latter is a concept drawn from sociology of literature and accounts for the rise of certain discourses and ideologies in a society. On the basis of the argument that translation practices are informed by the general literary and socio-cultural milieu in which they are produced and consumed (also known as ideology of representation), the paper studies the translators’ prefaces to three translations published between 1953 and 1978—a period dominated by Leftist and Marxist discourse in Iran. Drawing on a historically oriented model which holds that the translator’s ideology is revealed at the moment in which he/she chooses a text, and continues through the discourse he/she develops to translate that text, the research embarks on studying translation practices on two levels of choice mechanism and prefaces. Prefaces are discussed in the light of the dominant ideology of representation that is characterized by a revolutionary discourse. The research demonstrates that these translators opted for a strategy that incorporates the translations in the Persian cultural setting with minor changes in a way that politicizes the foreign literature.

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Molander, Susanna, and Benjamin Julien Hartmann. "Emotion and practice." Marketing Theory 18, no. 3 (February 8, 2018): 371–90. http://dx.doi.org/10.1177/1470593117753979.

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While emotions are a central facet of consumer culture, relatively little is known about how they are tied to the embodied and tacit aspects of everyday living. This article explores how practices organize emotions and vice versa. Pairing Schatzki’s teleoaffective structure with emotions understood as intensities that are deeply inscribed in the structural blueprints of practices, we propose that the organization of emotions and practices is recursive and based on three teleoaffective episodes: anticipating, actualizing, and assessing. To illustrate this, we present an analysis of empirical material from an ethnographic study on mothering. The practice–emotion link we unfold contributes to understanding the operation of emotions in consumer culture by specifying how practices and emotions are co-constitutive. This offers novel insights into the embodied and routinized nature of emotions, illuminates the connection between practices and individuals, and highlights the role of emotions in practice change.

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Weddle, Amaya Becvar, and James D. Hollan. "Professional Perception and Expert Action: Scaffolding Embodied Practices in Professional Education." Mind, Culture, and Activity 17, no. 2 (April 14, 2010): 119–48. http://dx.doi.org/10.1080/10749030902721754.

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Zhang, Gehao. "Fengshui your graffiti: embodied spatial practices in the ‘city of gambling’." Cultural Studies 31, no. 6 (November 2, 2017): 918–40. http://dx.doi.org/10.1080/09502386.2017.1374428.

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