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A proliferation of press headlines, social science texts and "ethical" concerns about the social implications of recent developments in human genetics and biomedicine have created a sense that, at least in European and American contexts, both the way we treat the human body and our attitudes towards it have changed. This volume asks what really happens to social relations in the face of new types of transaction - such as organ donation, forensic identification and other new medical and reproductive technologies - that involve the use of corporeal material. Drawing on comparative insights into how human biological material is treated, it aims to consider how far human bodies and their components are themselves inherently "social." The case studies - ranging from animal-human transformations in Amazonia to forensic reconstruction in post-conflict Serbia and the treatment of Native American specimens in English museums - all underline that, without social relations, there are no bodies but only "human remains." The volume gives us new and striking ethnographic insights into bodies as sociality, as well as a potentially powerful analytical reconsideration of notions of embodiment. It makes a novel contribution, too, to "science and society" debates.
A proliferation of press headlines, social science texts and “ethical” concerns about the social implications of recent developments in human genetics and biomedicine have created a sense that, at least in European and American contexts, both the way we treat the human body and our attitudes towards it have changed. This volume asks what really happens to social relations in the face of new types of transaction – such as organ donation, forensic identification and other new medical and reproductive technologies - that involve the use of corporeal material. Drawing on comparative insights into how human biological material is treated, it aims to consider how far human bodies and their components are themselves inherently “social.” The case studies – ranging from animal-human transformations in Amazonia to forensic reconstruction in post-conflict Serbia and the treatment of Native American specimens in English museums – all underline that, without social relations, there are no bodies but only “human remains.” The volume gives us new and striking ethnographic insights into bodies as sociality, as well as a potentially powerful analytical reconsideration of notions of embodiment. It makes a novel contribution, too, to “science and society” debates.
Using as his example post-World War I Italy and the government's interest in the size, growth rate, and "vitality" of its national population, David Horn suggests a genealogy for our present understanding of procreation as a site for technological intervention and political contestation. Social Bodies looks at how population and reproductive bodies came to be the objects of new sciences, technologies, and government policies during this period. It examines the linked scientific constructions of Italian society as a body threatened by the "disease" of infertility, and of women and men as social bodies--located neither in nature nor in the private sphere, but in that modern domain of knowledge and intervention carved out by statistics, sociology, social hygiene, and social work. Situated at the intersection of anthropology, cultural studies, and feminist studies of science, the book explores the interrelated factors that produced the practices of reason we call social science and social planning. David Horn draws on many sources to analyze the discourses and practices of "social experts," the resistance these encountered, and the often unintended effects of the new objectification of bodies and populations. He shows how science, while affirming that maternity was part of woman's "nature," also worked to remove reproduction from the domain of the natural, making it an object of technological intervention. This reconstitution of bodies through the sciences and technologies of the social, Horn argues, continues to have material consequences for women and men throughout the West.
A Traffic of Dead Bodies enters the sphere of bodysnatching medical students, dissection-room pranks, and anatomical fantasy. It shows how nineteenth-century American physicians used anatomy to develop a vital professional identity, while claiming authority over the living and the dead. It also introduces the middle-class women and men, working people, unorthodox healers, cultural radicals, entrepreneurs, and health reformers who resisted and exploited anatomy to articulate their own social identities and visions. The nineteenth century saw the rise of the American medical profession: a proliferation of practitioners, journals, organizations, sects, and schools. Anatomy lay at the heart of the medical curriculum, allowing American medicine to invest itself with the authority of European science. Anatomists crossed the boundary between life and death, cut into the body, reduced it to its parts, framed it with moral commentary, and represented it theatrically, visually, and textually. Only initiates of the dissecting room could claim the privileged healing status that came with direct knowledge of the body. But anatomy depended on confiscation of the dead--mainly the plundered bodies of African Americans, immigrants, Native Americans, and the poor. As black markets in cadavers flourished, so did a cultural obsession with anatomy, an obsession that gave rise to clashes over the legal, social, and moral status of the dead. Ministers praised or denounced anatomy from the pulpit; rioters sacked medical schools; and legislatures passed or repealed laws permitting medical schools to take the bodies of the destitute. Dissection narratives and representations of the anatomical body circulated in new places: schools, dime museums, popular lectures, minstrel shows, and sensationalist novels. Michael Sappol resurrects this world of graverobbers and anatomical healers, discerning new ligatures among race and gender relations, funerary practices, the formation of the middle-class, and medical professionalization. In the process, he offers an engrossing and surprisingly rich cultural history of nineteenth-century America.
This book analyzes the complex interactions of body, mind and microelectronic technologies. Internationally renowned scholars look into the nature of the mind - a combination of thought, perception, emotion, will and imagination - as well as the ever-increasing impact and complexity of microelectronic technologies.
The human body is thought of conventionally as a biological entity, with its longevity, morbidity, size and even appearance determined by genetic factors immune to the influence of society or culture. Since the mid-1980s, however, there has been a rising awareness of how our bodies, and our perception of them, are influenced by the social, cultural and material contexts in which humans live. Drawing on studies of sex and gender, education, governance, the economy, and religion, Chris Shilling demonstrates how our physical being allows us to affect the material and virtual world around us, yet also enables governments to shape and direct our thoughts and actions. Revealing how social relationships, cultural images, and technological and medical advances shape our perceptions and awareness, he exposes the limitations of traditional Western traditions of thought that elevate the mind over the body as that which defines us as human. Dealing with issues ranging from cosmetic and transplant surgery, the performance of gendered identities, the commodification of bodies and body parts, and the violent consequences of competing conceptions of the body as sacred, Shilling provides a compelling account of why body matters present contemporary societies with a series of urgent and inescapable challenges. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Following World War I, cultural critics in France worked to rehabilitate what was perceived as an unhealthy social body. This study shows how these critics attempted to reconstruct the "bodily integrity" of the nation by pointing to the dangers of homosexuality and pornography.
An ethnography of the tattoo community, tracing the practice's transformation from a mostly male, working-class phenomenon to one adapted and propagated by a more middle-class movement in the period from the 1970s to the present.
Beginning with the provocative premise that the body is the anchor of the social order, this book delves into the multidimensional relationship between sociopolitical bodies and human bodies. It explores the way that prevailing economic and political institutions affect our experience of our physical selves and, in turn, the ways that our bodily senses, energies, activities and desires reinforce or challenge the status quo.
Spirituality is always developed and nurtured in community, and communities have particular spiritualities. Dazzling Bodies promotes practices and performances as the basis for individual and community spiritual formation by analyzing specific experiences and real-life situations in personal and corporate life. Three bodies are delineated as the basis for spiritual formation: the physical body, the social body, and the corporate body. Drawing on theories of communication (semiotics, social semiotics, and narrative theory), the book examines personal and corporate spiritual formation, both by plotting the ways community systems create solidarity, and by analyzing community systems for the modulation of power at work. Dazzling Bodies explores the development of a specific language system for each community, taking the sermon as the primary instrument of community formation. Liturgy and worship receive special attention. A theory of asceticism, based on specific performances, founded in renewed social relationships, and forming an alternative symbolic universe, provides parameters for individual and corporate spiritual formation.