The Story of Culture in Psychology and the Return Journey to Normology: Comments on the Global Relevance of Asian Indigenous Psychologies

2018 ◽  
pp. 91-113
Author(s):  
Chi-yue Chiu ◽  
Yuan-yuan Shi ◽  
Letty Y.-Y. Kwan
Keyword(s):  
Return Journey ◽  
Indigenous Psychologies

Making a Right Tit of Myself: Subverting the Trajectory of Mastectomy: Soma, Psyche, Techné

Somatechnics ◽  
2013 ◽  
Vol 3 (1) ◽  
pp. 9-30
Author(s):  
Fiona K. O'Neill
Keyword(s):  
Breast Cancer ◽  
Cancer Survivors ◽  
Breast Cancer Survivors ◽  
Personal Narrative ◽  
Abrupt Transition ◽  
The Face ◽  
Rapid Transition ◽  
Return Journey ◽  
The Uk

In the UK, when one is suspected of having breast cancer there is usually a rapid transition from being diagnosed, to being told you require treatment, to this being effected. Hence, there is a sense of an abrupt transition from ‘normal’ embodiment through somatechnic engagement; from normality, to failure and otherness. The return journey to ‘embodied normality’, if indeed there can be one, is the focus of this paper; specifically the durée and trajectory of such normalisation. I offer a personal narrative from encountering these ‘normalising interventions’, supported by the narratives of other ‘breast cancer survivors’. Indeed, I havechosento become acquainted with my altered/novel embodiment, rather than the symmetrisation of prosthetication, to ‘wear my scars’,and thus subvert the trajectory of mastectomy. I broach and brook various encounters with failure by having, being and doing a body otherwise; exploring, mastering and re-capacitating my embodiment, finding the virtuosity of failure and subversion. To challenge the durée of ‘normalisation’ I have engaged in somatic movement practices which allow actual capacities of embodiment to be realised; thorough kinaesthetic praxis and expression. This paper asks is it soma, psyche or techné that has failed me, or have I failed them? What mimetic chimera ‘should’ I become? What choices do we have in the face of failure? What subversions can be allowed? How subtle must one be? What referent shall I choose? What might one assimilate? Will mimesis get me in the end? What capacities can one find? How shall I belong? Where / wear is my fidelity? The hope here is to address the intra-personal phenomenological character and the inter-corporeal socio-ethico-political aspects that this body of failure engenders, as one amongst many.

Indigenous Psychologies: The Anthropology of the Self

Man ◽  
1982 ◽  
Vol 17 (2) ◽  
pp. 370
Author(s):  
M. F. C. Bourdillon ◽  
Paul Heelas ◽  
Andrew Lock
Keyword(s):  
The Self ◽  
Indigenous Psychologies

Indigenous Psychologies

2004 ◽  
pp. 263-269 ◽  
Author(s):  
Uichol Kim ◽  
Young-Shin Park
Keyword(s):  
Indigenous Psychologies

The Return Journey in To Jerusalem and Back

MELUS ◽  
1979 ◽  
Vol 6 (4) ◽  
pp. 51 ◽  
Author(s):  
Christine M. Bird
Keyword(s):  
Return Journey

ChemInform Abstract: Metallic Organophosphates as Catalysts in Asymmetric Synthesis: A Return Journey

ChemInform ◽  
2012 ◽  
Vol 43 (42) ◽  
pp. no-no
Author(s):  
Alejandro Parra ◽  
Silvia Reboredo ◽  
Ana M. Martin Castro ◽  
Jose Aleman
Keyword(s):  
Asymmetric Synthesis ◽  
Return Journey

Paul in Pamphylia (Acts 13.13–14a; 14.24b–26): A Critical Note

2000 ◽  
Vol 46 (4) ◽  
pp. 595-602 ◽  
Author(s):  
DOUGLAS A. CAMPBELL
Keyword(s):  
Geographical Area ◽  
South Coast ◽  
The South ◽  
Critical Note ◽  
Return Journey

Acts states in 13.13–14a that Paul sailed on his outward journey from Paphos in Cyprus to Pergê in Pamphylia (Περγη), proceeding then to Pisidian Antioch – literally, Antioch-towards-Pisidia. (Pamphylia is the westernmost of two alluvial coastal shelves on the south coast of present-day Turkey; a relatively self-contained geographical area.) Acts states that John-Mark left for Jerusalem from this point after a disagreement, and also does not mention the coastal port of Attaleia (‘Ατταλεια), present-day Antalya. On the return journey, however, noted in 14.24–26a, the remaining missionaries are said to preach in Pergê and then proceed to Attaleia, from which point they sail on to Syrian Antioch, presumably actually disembarking at Seleucia. Now this all looks a little odd at first glance, especially since Pergê is some distance inland for any arrival on the first leg of this journey, and most interpreters have reacted accordingly. I want to suggest here, however, that the author's comments about these two traverses through Pamphylia, although brief and initially a little puzzling, are deliberately asymmetrical, and it is this that betrays their almost certain accuracy in historical terms.

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