scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

scholarly journals The Dead Body as a 'Lieu De Mémoire'. The Body-Object and the Living Body in Caitlin Doughty’s Nonfiction

Linguaculture ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 87-101
Author(s):  
Cristina-Mihaela Botîlcă
Keyword(s):  
Human Body ◽  
The Body ◽  
First Century ◽  
Western Society ◽  
Post Mortem ◽  
Dead Body ◽  
Personal Memory ◽  
Living Body ◽  
The Dead ◽  
Twenty First Century

Between Pierre Nora’s lieux de mémoire and Paul Ricoeur’s body-object there appears to be a relation of community and personal memory. Before death, the human body holds three meanings: material, symbolic, and functional, but post-mortem the body also becomes a place where both community and individual can update their relationship with death and mortality. In the twenty-first century, secularization of death practices inevitably leads to a secular view of the body. In Cailin Doughty’s nonfiction, the body seems to stand at the crossroad between spirituality and secularization, so between the meaning of the body and the body as a lieu. This paper will discuss how Nora’s and Ricoeur’s interpretations of memory and body apply to Doughty’s representation of the dead body within a death denying twenty-first century Western society.

scholarly journals TANGGAPAN PENONTON DI DAERAH KETAPANG KABUPATEN KOTAWARINGIN TIMUR KALIMANTAN TENGAH TERHADAP ACARA DOKUMENTER DUA DUNIA TRANS 7

2017 ◽  
Vol 5 (9) ◽  
Author(s):  
Hamdani .
Keyword(s):  
Human Body ◽  
Research Method ◽  
Field Research ◽  
Research Field ◽  
The Body ◽  
Central Kalimantan ◽  
The People ◽  
The World ◽  
The Dead ◽  
Event Based

This research comes from an event titled Two World which is a show owned by Trans7. This event has a lot of religious messages through jinmelalui advice through the body of the mediator (genie penetrates into the human body) .The purpose of this study is to know the level of material understanding of the World Two Trans7 event based on existing categories of audience in Ketapang Kotawaringin East of Central Kalimantan against this Two World event. This research method is descriptive qualitative field research (field) in town in Middle Kalimantan region named Sampit and more specifically Ketapang Village area So with the data obtained, the authors conducted a questionnaire that has contained questions about the response to the World Two event in Trans7.In addition, also coupled with various manuals in theory to do this research. The results of this study can be seen that there are messages of da'wah in this event though many smells of mystic things. As for the religious message about belief (akidah), Worship (shariah) and Moral (akhlak). Also in the event Two World also, from the results of the question with the jinn is implied ban on begging to the deceased. Moreover, if to adore them. Remember that the dead only require prayer posts, not for worship. Those are some of the sage messages implied by the jinns' rantings in the Worlds Two show that aired on Trans7. Seeing some of the precious messages that have been conveyed by the Jinn, men should be ashamed for being nasehati by the people of the unseen world that is identical with the evil and sinister impression

Death as Transition in Judahite Mortuary Practices

2018 ◽  
Author(s):  
Matthew Suriano
Keyword(s):  
Hebrew Bible ◽  
Final Stage ◽  
The Body ◽  
Mortuary Practices ◽  
Dead Body ◽  
The Dead ◽  
Insight Into

Death is transitional in the Hebrew Bible, but the challenge is in understanding how this transition worked. The ritual analysis of Judahite bench tombs reveals a dynamic concept of death that involved the transition of the dead body. The body would enter the tomb during primary burial; there it would receive provisions as it rested on a burial bench. Eventually the remains of the dead would be secondarily interred inside the tomb’s repository. This final stage, the repository, is marked by the collective burial of bones. The transition of the dead, therefore, involves the body in different conditions, first as an individual corpse and then as a collection of bones. The process of burial and reburial inside the bench tomb offers new insight into the idea that postmortem existence in the Hebrew Bible is predicated on the fate of the body.

Law and the Dead Body: Is a Corpse a Person or a Thing?

2018 ◽  
Vol 14 (1) ◽  
pp. 115-125 ◽  
Author(s):  
Ellen Stroud
Keyword(s):  
Human Body ◽  
Material Object ◽  
Human Being ◽  
Dead Body ◽  
Object A ◽  
Human Corpse ◽  
The Dead ◽  
The Law

The central puzzle of the law of the dead is that a corpse is both a person and a thing. A dead human body is a material object—a messy, maybe dangerous, perhaps valuable, often useful, and always tangible thing. But a dead human being is also something very different: It is also my father, and my friend, perhaps my child, and some day, me. For even the most secular among us, a human corpse is at the least a very peculiar and particular kind of thing. Scholars generally divide the law of the dead body into the three intertwined realms of defining, using, and disposing of the dead, and debates in each realm center on where and how to draw the line between person and object. The thing-ness of the dead human body is never stable or secure.

scholarly journals Methodological Peculiarities of the Usage of Stretching Techniques in the Process of Flexibility Development

2017 ◽  
pp. 127-130
Author(s):  
Oksana Romaniuk ◽  
Bohdan Zadvornyi
Keyword(s):  
Human Body ◽  
Physiological Mechanism ◽  
Semantic Content ◽  
Scientific Data ◽  
Physical Activities ◽  
The Body ◽  
Human Being ◽  
Practical Application ◽  
Stretching Exercises

The article is devoted to theoretical and methodological substantiations of the body flexibility development practically applying the stretching techniques. It was generalized scientific data on the organization and methodological features of stretching exercises. Semantic content and structural componential model of stretching usage in the process of flexibility development and the estimation of the changes of this characteristic according to the age were carried out. In particular, some parameters were highlighted especially which allow to recommend that methodology both for individual and group usage were analyzed. Besides, it was analyzed the diversity of physiological mechanism of the influence of stretching on human body, especially it was singled out the effect on mental and physical spheres of human being. The generalized scientific data on the theoretical and practical aspects of flexibility development with the help of stretching techniques indicate the priority of usage of this method in many types of physical activities irrespective of the scope of its practical application.

scholarly journals La complejidad del cuidado del cuerpo en ambientes obesogénicos / The Complexity of Pampering Obesogenic Environments

2016 ◽  
Vol 5 (1) ◽  
pp. 103-111
Author(s):  
Carlos Rios Llamas
Keyword(s):  
Production Process ◽  
Human Body ◽  
The Body ◽  
The Self ◽  
Industrial Society ◽  
Human Being ◽  
Obesogenic Environment ◽  
Care Of The Self ◽  
Siglo Xx ◽  
Obesogenic Environments

ABSTRACTFoucault conceived the human being as defined by biopower forces. After that, the industrial society treated the body as an element of the production process, and the care of the self was derived to healthcare institutions. Recently, Paula Sibilia studied the industrial human being from the capitalism on his transformation through technology and digital hybrids. She thinks that the human body could be at the end in the form we know it. But in the perspectives of both Foucault and Sibilia, the body projects could be at their own obsolescence because they leave a key element aside: the obesogenic environment which is implicit into the current modern technological society. This abstract pretends to visualize how body projects and modernity are interconnected and confronted, from their assumptions and fundamentals, against obesity. RESUMENDe acuerdo con Faucault el cuerpo humano es modelado a partir de dispositivos que corresponden con las formas de poder y con las funciones que se le asignan en una sociedad y en una situación espaciotemporal específica. En esta lógica, el cuidado del cuerpo frente a la obesidad como amenaza, se habría de estudiar desde el entorno social y su evolución en las últimas décadas. Así, mientras que a mediados del siglo XX, las sociedades industriales definieron el cuerpo por su utilidad en los procesos de producción, y el cuidado de uno mismo se derivó a las instituciones como garantes del bienestar, en las últimas décadas las hibridaciones tecnológicas y digitales amenazan el cuerpo biológico y cultural en la forma que lo conocemos. Algunos autores indican que esta forma de cuerpo podría llegar a su fin ante la imbricación de nuevos aditamentos como prótesis, dopaje y alteraciones quirúrgicas. En una lectura desde el margen de los avances en el campo tecnocientífico y biopolítico, todos los proyectos de corporeidad encontrarían hoy su propia obsolescencia ante la obesidad que se instituye como pandemia y que amenaza al cuerpo desde la cultura, la medicina, la economía, la política y los estudios ambientales. Es oportuno, entonces, develar los vínculos entre el cuidado del cuerpo y la contemporaneidad, y desde la obesidad como amenaza de los supuestos avances tecnocientíficos. Por eso, en la conceptualización de “ambientes obesogénicos” se abre una posibilidad para analizar el proyecto contemporáneo de cuerpo desde los espacios donde se construye y se modela su cuidado, y a partir de sus formas de resistencia ante los cambios tecnocientíficos.

Animality in Eschatological Transformation

2018 ◽  
pp. 146-172
Author(s):  
Eric Daryl Meyer
Keyword(s):  
Human Body ◽  
Human Life ◽  
The Body ◽  
Sexual Expression ◽  
Human Being ◽  
Eucharistic Theology ◽  
Vital Functions

Chapter 6 takes up the end of the human story with God, the eschatological transformation of the human being through the resurrection of the body end entry into perfect communion with God. Conventionally, theologians have imagined resurrected of human body as being whole and intact, but with several basic vital functions negated—namely digestion and sexual expression. Arguing that such a maneuver safeguards the materiality of the human body precisely by negating its animality, this chapter seeks to construct a vision of transformed human life with God in which digestion and sexual expression are at the center of human communion with God and fellow creatures. The chapter’s efforts are aided by the wealth of the tradition itself: biblical and liturgical imagery such as the wedding feast of the Lamb, eucharistic theology, and Christian nuptial mysticism.

Making an Exhibition of Ourselves: Using the Dead to Fight the Battles of the Living

2016 ◽  
Author(s):  
Tiffany Jenkins
Keyword(s):  
Cultural Context ◽  
The Body ◽  
Dead Body ◽  
American Military ◽  
Number Of Factors ◽  
Dead Bodies ◽  
The Dead ◽  
Osama Bin Laden ◽  
The Individual ◽  
Nuremberg Trials

In October 2011, graphic images of a blood-stained and dead Muammar Gaddafi were sent around the internet. For some time after his death, his dead body was displayed at a house in Misrat, where masses of people queued to see it. His corpse provided a focus for the Libyan people, as proof that he really was dead and could finally be dominated. When Osama bin Laden was killed by the American military in May that same year, unlike Gaddafi, the body was absent, but the absence was significant. Shortly after he was killed a decision was taken not to show pictures of the dead body and it was buried at sea. The American military appear to have been concerned it would become a physical site for his supporters to congregate, and the photographs used by different sides in a propaganda war. Both cases reflect an aim to control the dead body and associated meanings with the person; that is not unusual: after the Nuremberg trials, the Allied authorities cremated Hermann Göring—who committed suicide prior to his scheduled hanging—so that his grave would not become a place of worship for Nazi sympathizers. These examples should remind us that dead bodies have longer lives than is at first obvious. They are central to rituals of mourning, but beyond this, throughout history, they have also played a role in political battles and provided a—sometimes contested—focus for reconciliation and remembrance. They have political and social capital and are objects with symbolic potential. In The Political Lives of Dead Bodies the anthropologist Katherine Verdery explores the way the dead body has been used in this way and why it is particularly effective. Firstly, she observes, human remains are effective symbolic objects because their meaning is ambiguous; that is whilst their associated meanings are contingent on a number of factors, including the individual and the cultural context, they are not fixed and are open to interpretation and manipulation: ‘Remains are concrete, yet protean; they do not have a single meaning but are open to many different readings’ (Verdery 1999: 28).

The Hand as a Homunculus – A Perspective from Hand Acupuncture Therapy

2020 ◽  
Vol 25 (02) ◽  
pp. 251-255
Author(s):  
Du Hyun Ro ◽  
Hyun Sik Gong
Keyword(s):  
Acupuncture Therapy ◽  
Alternative Medicine ◽  
Human Body ◽  
Scientific Evidence ◽  
The Body ◽  
Scale Model ◽  
Human Being ◽  
Scientific Fields

Homunculus is a term used to refer to any representation of a miniature human being. In scientific fields, the word homunculus has been used to refer to any scale model of the human body that represents physiological, psychological, or other human functions. The hand is thought as a homunculus of the body in Hand Acupuncture Therapy, a type of alternative medicine in Korea. Hand acupuncture therapists believe stimulating the hand can improve bodily health. Although there is a need for scientific evidence regarding this concept, those that perform hand acupuncture seem to recognize the importance of hand in our body.

Sign in / Sign up

Export Citation Format

Share Document