scholarly journals III. Observations upon dissecting the body of a person troubled with the stone

1723 ◽  
Vol 32 (377) ◽  
pp. 326-326
Keyword(s):  
The Body ◽  
The Town

Mr. William Bowen of the Town and Country of Haverford west , aged between 40 and 50, having been, for about the Space of seven years, Severely afflicted with the usual Symptoms of the stone in the Kindneys and Bladder, viz .

scholarly journals The sacredness of the self, of society and of the human body: the case of a Finnish transgender pastor Marja-Sisko Aalto

2011 ◽  
Vol 23 ◽  
pp. 13-27
Author(s):  
Veikko Anttonen
Keyword(s):  
Human Body ◽  
Life Story ◽  
The Body ◽  
The Self ◽  
Public Image ◽  
Religious Traditions ◽  
The Public ◽  
Making Sense ◽  
Folk Biology ◽  
The Town

In 2008 the change of sex of a Finnish transgender pastor attracted media attention to Lutheran Christianity on a worldwide scale, which compared to other religious traditions seldom makes it to the world news. This article­ discusses the sex reassignment undergone by Marja-Sisko Aalto, a Lutheran pastor from the town of Imatra, in south eastern Finland, who in 2008, at the age of 54, was transformed into a woman. First some remarks on the relation between religion and the body are made and terminological issues are discussed briefly. The second part of the article presents Aalto's life story based on the author's interview with her in April 2010. In the last section the author discusses the Finnish cognitive scholar Ilkka Pyysiäinen’s reflection on folk biology as an explanation for making sense of the public image regarding a priest’s gender. The article concludes by looking at Marja-Sisko Aalto’s case from the perspective of marking boundaries between the categories of the self, the society and the human body. 

Cofradía and Cabildo in the Eighteenth Century

2019 ◽  
pp. 101-123
Author(s):  
S. Elizabeth Penry
Keyword(s):  
Eighteenth Century ◽  
The Body ◽  
System A ◽  
The Town

By the eighteenth century, the town-based cofradía and cabildo offices had merged to form what scholars call the fiesta-cargo system, a series of linked posts that created affective ties to the town and legitimated authority within it. Andeans now defined themselves as comuneros, members of the común, the body of commoners that excluded caciques. To become a leader of the común, one served the saints by holding cofradía office. Comuneros had made cofradías and saints Andean: service to the saints rotated among the town’s ayllus and saints’ celebrations included llama sacrifice, pouring libations, and shamanistic practices. During their time as officeholders, comuneros were exempt from tribute and mita, making them a de facto nobility. Caciques saw these officeholders as threats to cacical rule and worked to undercut them. That fear coincided with Spanish policies that also sought to reduce cofradía officers so as to increase tribute payments and mita labor.

scholarly journals Women and Weasels: a Medico-religious Approach to Maternity in a Republican City of Lazio

2021 ◽  
Vol 57 ◽  
Author(s):  
Émilie Thibaut
Keyword(s):  
The Body ◽  
Religious Practices ◽  
Greco Roman ◽  
The Town

Medicine and magico-religious practices went hand in hand in Greco-Roman societies, because they attached enormous importance to divine manifestations. Insofar as the gods were present everywhere and in all circumstances, it was necessary to scrupulously respect the rituals which were practised in their honour. Without these rituals, peace with the gods could be disrupted. In the town of Palestrina (Lazio), a votive deposit was unearthed near the foundations of a sanctuary. It contained several effigies of Juno as well as eight very original little statuettes with the breasts of a woman but the body of a weasel. In addition, there were also weasel’s bones and metal keys. Even though it seems logical to think that the religious complex and these offerings were evoted to the goddess, it is more difficult, however, to understand the link between Juno and the different offerings. Why were they placed there and by whom?

The Alton Murder

1868 ◽  
Vol 13 (64) ◽  
pp. 548-549
Keyword(s):  
The Body ◽  
Poor Child ◽  
Public Mind ◽  
The Public ◽  
The Poor ◽  
The Town

The Alton murderer certainly did no credit to his art. His crime was conceived without ingenuity, and executed in the coarsest manner; the only remarkable features in it being its simplicity and atrocity. On a fine afternoon a clerk in a solicitor's office takes a walk outside the town; he sees some children playing in a field by the roadside; one of these, a lively little girl, between eight and nine years of age, he persuades to go with him into an adjoining hop-garden, and the others he gets rid of by giving them a few halfpennies to go home. In a little while he is met walking home alone, and he returns to his office, where he makes an entry in his diary. But what has become of the little girl? Noone has seen her since she was taken from her playfellows into the hop-field. Her parents become alarmed; they arouse their neighbours, and an anxious search is made for the missing child. It is ascertained that she was last seen on her way to the hop-field, and when the searchers hurriedly proceed there, they find the dismembered fragments of her body scattered here and there. A foot is in one place, a hand in another, the heart and the eyes are picked up after a long search; and some parts of the body cannot be found at all. The poor child had clearly been murdered, and her body cut into pieces; but what she underwent before she was butchered may be suspected but cannot be discovered, because the “vagina was missing.” Suspicion fell directly upon the prisoner, and he was arrested. In his desk was found a diary, and in the diary the following entry just made: “Killed a little girl: it was fine and hot.” Such are the main facts, briefly told, of the murder; it is not surprising that they excited horror and disgust in the public mind, and that the prisoner was denounced as a brutal and unnatural scoundrel, for whom, if he were found guilty, hanging was too good.

Macroscopic study of the Guanche mummies from Necochea (Argentina)

1970 ◽  
Vol 80 (1) ◽  
Author(s):  
Mercedes Del Arco Aguilar ◽  
Candelaria Rosa Adrian ◽  
Del Carmen Del Arco Aguilar ◽  
Mercedes Martin Oval ◽  
Rafael Gonzales Anton ◽  
...  
Keyword(s):  
The Body ◽  
The Town ◽  
Two Bodies

This study concerns the ritual of mummification and bundling of two Guanche mummies, originally in the old collection of the Museum of Casilda, in Tacoronte (Tenerife), and kept in the town of Necochea, Argentina. Important differences can be seen in the previously known ritual relating to the positioning of the body and the features of the bundles and bindings. An important feature is that one of the mummies is flexed, confirming references to older findings that, unfortunately, were not preserved. The ritual differences observed in these two bodies could be due to gender, adaptation to funerary space, or other cultural reasons.

V. Extracts from the Peking Gazettes

1830 ◽  
Vol 2 (1) ◽  
pp. 86-89
Keyword(s):  
The Body ◽  
Inspector General ◽  
False Accusation ◽  
The Town

Leaou-tun-hing, inspector-general of Keang-nan province, presents an address to point out the expediency of early inquests in cases of homicide.Amidst the great number and variety of imprisonments on criminal accusations, the most important are those which relate to the privation of life. Entering into a conspiracy to kill; killing with malicious intention; killing in an affray; causing death by driving a person to desperation; and killing by culpable negligence, constitute the real or proper cases. The cases of false imprisonment for homicide are where wounds are inflicted after death, to be made the grounds of a false accusation; and where the body is consumed or made away with for the same purpose. In all cases the most speedy investigation is of great importance, since from the nature of the wounds or hurts much evidence may be gathered with respect to the intention or disposition of the person that inflicted them; and from their old or new appearance, an inference may be drawn regarding the truth or falsehood of the accusation. Whenever the district magistrates met with a case of homicide, did they, in every instance, proceed without delay to the inquest of the body, while the wounds or hurts wrere yet fresh and unchanged, they might with more ease and certainty elicit the truth; at the same time that the guilty persons, being confronted at once with the magistrate before they had time to collect themselves, would be more likely, through fright, to betray their offence. Hence it may be deduced, that early inquests are the best, key to the elucidation of homicides. But the magistrates of districts, bearing on their shoulders the responsibility attached to such cases, appear always desirous to suppress them. As soon as a report or accusation is made, they purposely contrive delays, instead of proceeding immediately in person to the inquest, or they perhaps send a clerk into the town or village to compel the guilty person, by the agency of money, to make it up with the relations of the deceased, where it happens that these are very poor and needy.

A Trepanned Skull of the Beaker Period from Dorset and the Practice of Trepanning in Prehistoric Europe

1940 ◽  
Vol 6 ◽  
pp. 112-132 ◽  
Author(s):  
Stuart Piggott
Keyword(s):  
The Body ◽  
Full Report ◽  
Large Opening ◽  
The Individual ◽  
The Right ◽  
The Town

The circumstances of the discovery of the trepanned skull described in this paper may be briefly summarised here: the full report of the excavations during which it was discovered will appear in a forthcoming volume of Archaeologia. In the summer of 1938 I carried out excavations on behalf of H.M. Office of Works on a group of round barrows on Crichel Down, Dorset, some 5 miles north of the town of Blandford. One of these barrows (no. 14 of the forthcoming report), a very low and inconspicuous mound about 20 feet in diameter, was found to cover a grave cut in the chalk containing a crouched human burial. The skeleton lay on its left side with the head bent slightly forward, the legs flexed so that the heels were nearly touching the pelvis, the left arm extended and the right arm flexed so that the hand rested on the shoulder. At the foot of the grave lay a beaker of Type B1 on its side, the base resting against the right tibia of the skeleton. (Fig. 1).The whole burial was entirely typical of Beaker Period inhumations, and it was not until the skull was removed from the grave that it was found that it bore a large opening in the left parietal, and that into that opening the piece of bone which had been removed (by a careful process of grooving and ultimate excision) had been replaced before the individual had been laid in the grave. We were clearly in the presence of an exceedingly fine example of trepanning, and two points were immediately apparent, namely that the individual had not survived the operation, there being no evidence of healing on the edge of the opening, and that the replaced roundel of bone must have been strapped or bandaged into place before burial. As the skull was lifted, the roundel remained behind on the floor of the grave, and in the original deposition of the body something must have been done to secure it in position.

Cato's Mirror: The Face of Violence in American Autobiography

Prospects ◽  
1978 ◽  
Vol 3 ◽  
pp. 331-369
Author(s):  
Albert E. Stone
Keyword(s):  
The Body ◽  
The Face ◽  
The Town ◽  
Fellow Worker

Terence malick's remarkable film of 1974, Badlands, contains a sequence which vividly epitomizes the experience of American violence and deftly connects it to the impulse deep within even the most inarticulate of victims and violators to turn pain into art. Like its cinematically inferior predecessor Bonnie and Clyde, Badlands is based upon actual history—the Charles Starkweather case of 1958 in which a pair of Nebraska teenagers went on a murderous rampage, killing eleven persons including the girl's parents and baby sister. In the film, Kit and Holly flee to the prairie shack of Cato, Kit's fellow worker on the town garbage truck. Cato tries to sneak away and sound the alarm. Kit shoots his friend in the back. Cato staggers indoors, bleeding but silent, and collapses on the bed. As Kit and Holly circle aimlessly around the room, the dying man does something oddly significant—he picks up a mirror and carefully examines his face in its surface. Kit says nothing and Holly offers neither apology nor help. Instead she innocently inquires about Cato's pet spider. What does it eat? Does it ever bite? “It never bit me,” he gasps laconically. After he dies Kit drags the body into the shed, then stalks up and down outside gesturing vehemently to the corpse. Like other victims in this brilliant, disturbing film, Cato has been caught in the spiraling coils of Kit's almost voiceless and casual violence.

When silence is “yeelen” (light): Exploring the corporeality of the mind in a nocturnal solo zikr practice (Odienné, Ivory Coast)

2021 ◽  
pp. 205030322098698
Author(s):  
André Chappatte
Keyword(s):  
West Africa ◽  
Ivory Coast ◽  
The Body ◽  
The Self ◽  
The Mind ◽  
The Town

In the town of Odienné (Ivory Coast), Madou forges his faith in God by performing long sessions of solo zikr (recollection of God) after midnight. This article ethnographically explores the theme of light in this Sufi practice of concentration as an experiential form of being. It first describes how the light and darkness of the penumbra of the night co-initiate what I call “the devotional place” of zikr. Following a phenomenological writing, it then describes how, as hours go by, Madou’s concentration navigates towards “ yeelen” (spiritual light) through the silence of the deep night. In doing so, this article elaborates the “corporeal mind” as synesthetic instants in this journey when the body becomes the mind and the mind faith, as the penumbra becomes silence and silence light. In other words, it explores the sensuous unboundedness of the self that happens in regular and long practice of nocturnal solo zikr. This article therefore offers a corporeal understanding of the light of God among practitioners of prolonged nocturnal solo zikr in West Africa.

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