Yiguan Zhuangmao 衣冠狀貌 (Clothes, Hat, and Physical Body): Materialising and Symbolising Human Variations

Keyword(s):  
Author(s):  
Shirke UJ ◽  
Jyotsna Yadav ◽  
Shirke JM ◽  
Udmale MM

According to Upanishadas, food is Brahman, the Divine reality. The physical body itself is born of and lives by food. Right diet is the essence of disease prevention and the foundation of a healthy and happy life. A properly selected diet and diet plan plays a critical importance in the management of any disease. Only a well-balanced diet can cure numerous diseases, sometimes even good medicines are unable to cure certain diseases without balanced diet, that’s why food is said to be most important medicine. Today there is increasing public awareness of the importance of diet for the maintenance and promotion of health. An Ayurvedic text entails the uses of Yava in religious ceremony, dietary and medicinal preparations. Yava is used for Lekhana Karma. The present paper deals with literary review of Yava.


Author(s):  
Anurag Asija

In modern life, people generally try to accomplish too much in too little time, consequently they accumulate a lot of stress in their lives. In that time, yoga plays an important role to alleviate the stress and rejuvenate the body. In the times, yoga was a form of Bhakti. Rishi Patanjali, rightly called the father of yoga, who around 200 b.c. gave us the present literary form of yoga doctrine in his famous treaties Yoga Sutra. In modern times, the value of yoga is being increasingly recognized for general and it’s preventive and curative effects. Yoga does not conceive man having a physical body but on the contrary, it emphasizes the greater values of the mind which characterizes his personality, Thus, yoga leads to ultimate physical health and happiness together with the achieve of mental and patience.


Author(s):  
Emily Smith-Sangster

Academic and popular sources alike regularly refer to Tutankhamun as “disabled” at the time of his death, citing artistic representations from the items in his tomb to back up such claims. This group of objects has been said to depict the young king seated while hunting and using a staff as a walking aid seemingly highlighting the presence of a leg-based disability. This narrative of the image depicting the truth of Tutankhamun’s physical condition has publicly become accepted as fact with images of the seated king even being used in the advertising for the touring exhibit “Tutankhamun: Treasures of the Golden Pharaoh” to suggest Tutankhamun’s “fragile constitution.” A comparison of these depictions to historical representations of kings hunting and using staffs of authority, however, suggests that these depictions of Tutankhamun were part of a traditional iconography utilized by Tutankhamun’s artists, not to highlight his disability, but instead to situate his image within the artwork of kings of the Old, Middle, and New Kingdoms. This study, thus, works to dispel the pervasive myth of the existence of artistic representations of a disabled Tutankhamun, while providing a basis for understanding the true nature of the representation of disability in Egyptian art. Furthermore, this work urges Egyptologists to avoid relying on physical remains to “decipher” mortuary artwork. Such a change in method can only lead to a better understanding of the purpose of the depicted body within the mortuary context and its role as separate but complementary to the physical body in New Kingdom thought.


Author(s):  
Amy Hetherington

A lama is a spiritual leader or guider of the dharma in Tibetan Buddhism. When a lama dies their spirit is said to move into the body of an infant born shortly after their death, and this child is called a tulku. The word tulku translates to the Sanskrit word nirmanakaya. This means "pure physical body," and is in reference to a fully enlightened being. In the following essay, I engage in a discussion about the childhood experiences and notions of individuality of Tibetan tulkus. Due to the shortage of academic material on this topic, I draw on personal written accounts of specific tulkus and from these make my own inferences and conclusions. By exploring notions of discipline, familial relationships, personal autonomy, identity, and exploitation, I argue that the recognition and identification as a tulku does not allow one to experience an ordinary childhood and deprives one of pursuing a normative or undisturbed upbringing. In this essay, I utilize the term ‘normative’ to mean any version or rendition of childhood that the child would have experienced had they not been identified as a tulku. I hope my findings will be useful in further discussions about whether a child’s putative identity changes their right to access a typical childhood characterized by family, leisure, and personal exploration, or whether their tulku status overrides and reconditions this right.  


2020 ◽  
Vol 22 ◽  
pp. 333-349
Author(s):  
Isabelle Choinière ◽  

The mediation of the performative body raises the question of the re-evaluation of the lived body in relation to phenomena of re-creation or re-composition involving the sensible and somatic body when it is affected by technology and incorporates its effects. To understand this phenomenon, this essay examines the interrelation of the notions of corporality (a notion which concerns the physical body in its materiality, or the anthropomorphic body), corporeality, and embodiment through a transdisciplinary approach and as an anchoring to a dynamic of self-eco-organization. Merleau-Ponty’s philosophy underpins the very foundations of this research and will allow us to reflect on the new status of the contemporary body in technological contexts. Two main notions will be used. “Corporeality”, as a form of the lived body and a transdisciplinary concept and embodiment as an act of integration by the body – here in a technological environment. In the evolution of the interrelation between the body and the changing environment, the two are in trans-relation, a trans-formation occurs. To conclude, we propose to analyze these new “realities” in a Merleau-Pontian and Nietzschean interconnected approach, that is, through a philosophy of becoming, a philosophy that flows through the body: being a body, doing, risking and creating – a philosophy that resonates with this trans-formation.


Author(s):  
Susanne Ravn

I denne artikel kombineres fænomenologi og etnografiske metoder med det formål at beskrive, hvorledes dansere bruger deres kropsbevidsthed og arbejder med deres bevægelsesfornemmelse. Artiklens formål forfølges i to empiriske undersøgelser. Den første undersøgelse har afsæt i professionelle danseres daglige praksis – relateret til henholdsvis ballet og moderne danseteknikker. Dansernes beskrivelser viser, at kroppens fysikalitet kan være nærværende for bevidstheden som en fornemmelse, uden at der er tale om et refleksivt foretagende, og uden at kroppen fremtræder som objekt. Denne fornemmelse udgør en vigtig ekstra, eller tredje, dimension af dansernes kropslige selvbevidsthed og deres bevægelsesekspertise. Den anden undersøgelse omhandler argentinsk tango og sportsdans. I begge former for pardans har partnerens bevægelser helt grundlæggende betydning for dansernes bevægelsesfornemmelse. Fænomenologisk set er der tale om en kropslig ekstension: Den bevægelsesfælleshed, der etableres i interaktionen, er en betingelse og et udgangspunkt for sansningen af bevægelserne. Dansernes beskrivelser peger dog også på, at interaktionen kan være i fokus i forskellig grad. De to fænomenologisk relaterede analyser udfordrer dermed ideen om at kroppen skulle være fraværende for bevidstheden, når dansefærdighederne beherskes. I stedet er en tredje dimension af dansernes kropslige selvbevidsthed central for danserens præstation, og fornemmelser af bevægelsesfællesheder bearbejdes strategisk. Søgeord: tværvidenskabelig metodologi, danseforskning, professionelle dansere, argentinsk tango, sportsdans. Interweaving phenomenological explorations and ethnographical methods this paper aims at contributing to explicating how dancers use their sense of the physical body and its movements when training and performing their expertise. The aim is pursued in two analyses. The first analysis focuses on the practices of professional dancers, who in different ways are trained in ballet and contemporary techniques. Their descriptions reveal how the body’s physicality is present to their experience in a non-objectifying way while dancing. This kind of experience is to be considered an extra dimension of the dancers’ bodily self-consciousness, which concerns what the body feels like in a physical sense when undergoing the movement. The second analysis, which is based on the practices of tango dancers and elite sports dancers, focuses on how they come to form a shared body when dancing with a partner. Phenomenologically described, their bodies extend: their sense of movement includes the “other” in a fundamental way and unfolds on the level of operative intentionality. However, these dancers also make us aware that experiencing the body as extended and shared does not only “happen” but is worked strategically throughout their practice. Accordingly, the two phenomenological analyses challenge the idea that in the skilled performance, the expert is absorbed in the doing. Rather, an extra dimension of bodily self- consciousness is important to the dancers’ way of performing – and the dancers’ sense of movement involves continual processes of mutual incorporation. Keywords: interdisciplinary methodology, dance research, professional dancers, Argentinean tango, sportsdance.


2018 ◽  
Vol 14 (1) ◽  
pp. 70-77 ◽  
Author(s):  
Giulia Cossu ◽  
Emilio Loi ◽  
Mauro Giovanni Carta ◽  
Alessia Bramanti

Background: The physical activity has been indicated as an experience that can help achieve positive, self-oriented own body awareness. This awareness is an aspect that tends to get worse with age. Objective: Our study aims to verify the internal consistency of a questionnaire on physical awareness in a sample of Italian elders; a secondary objective is to measure if there is a relationship between physical awareness and perceived level of physical activity. Methods: Cross sectional study on a consecutive sample of elderly people was administered the “Physical Body Experiences Questionnaire simplified for active aging (PBE-QAG)”, inspired by the “Physical Body Experiences Questionnaire”, modified, simplified and adapted to be used in the elderly over 65. To elderly people the International Physical Activity Questionnaire. Cronbach’s alpha was also used to assess internal reliability of the total PBE-QAG. The factor structure was evaluated through Confirmatory Factor Analyses (CFAs). Results: The Cronbach’s alpha was 0.8 for the “body-mind relationship” scale, 0.81 for the “accepting your body” scale, 0.83 for the “awareness of physical skills” scale, and 0.65 for the “awareness of physical limits” scale. Cronbach’s alpha for the total PBE-QAG was 0.89. The CFA indicated a model with the 4 factors (CFI = 0.989, TLI = 0.984, RMSEA = 0.076). People who conducted physical activity assiduously or regularly and over 10 minutes showed a better score to the PBE-QAG than those who declared a sporadic activity and for “less than 10 minute”, respectively. Conclusion: Our study revealed that the PBE-QAG shows an excellent total internal consistency. In the Italian sample of elderly people the questionnaire shows the model with the 4 factors described in literature.


SAGE Open ◽  
2021 ◽  
Vol 11 (3) ◽  
pp. 215824402110407
Author(s):  
Peng Liu ◽  
Lan Lan

This article examines the Chinese imperial body as “simultaneously part of nature and part of culture” and considers the interactions between the cultural body and physical body in sociological terms. The examination elaborates on the physical body as the manifestation of the demands of society mediated by cultural meanings. Bodily changes, such as castration, which Peng Liu argue is a trade between the physical body and cultural body in meeting the demands of Imperial Chinese society, affect the cultural embodiment of the body. This article examines the bodily actions of head eunuchs and how they interact with the emperor in the space of the Forbidden City during Imperial China. Eunuchs have undertaken an invasive physical operation to not only survive but thrive in imperial society. This reflects the constraints, struggles, and disciplining of the physically castrated and culturally embodied being.


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