Indigenous Anatomies

2019 ◽  
pp. 99-116 ◽  
Keyword(s):  
Case Studies ◽  
Human Body ◽  
The Body ◽  
Cultural Dimensions ◽  
Indigenous Populations ◽  
Mortuary Practices ◽  
Dead Body ◽  
Multidisciplinary Research ◽  
Research Questions ◽  
Body Concept

As bioarchaeologists who deal directly with the human body, we often neglect emic understandings of the body that are important to interpreting the worldview of indigenous populations. In this paper, Andean notions of the body are presented using indigenous terminology in an effort to highlight dramatic differences in body concept interpretation. Furthermore, three bioarchaeological Andean case studies will be presented to illustrate perceptions of the age and wellness in different archaeological contexts. It is suggested that highly contextualized and multidisciplinary research questions need to be developed in an effort to interpret emic social and cultural dimensions of the living and dead body and mortuary practices.

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. 

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.

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.

Not over Moses’ Dead Body: Jude 9, 22-24 and the Assumption of Moses in their Early Jewish Context

2017 ◽  
Vol 40 (2) ◽  
pp. 192-213
Author(s):  
Ryan E. Stokes
Keyword(s):  
Human Body ◽  
The Body ◽  
Dead Body ◽  
Early Judaism ◽  
The Devil ◽  
Previous Scholarship

Jude 9 refers to a story in which the archangel Michael disputes with the devil about the body of Moses. Although the story cited by Jude has not been preserved, the literature of early Judaism contains several traditions that can inform one’s understanding of Jude’s source. This article explores these traditions, especially early Jewish interpretations of Zech. 3, in an effort to throw light on this story and its use in the epistle of Jude. These traditions suggest that the disagreement between Michael and the devil over Moses’ body pertained not to the burial of Moses’ corpse, as previous scholarship has assumed, but to Moses’ bodily ascent into God’s presence. In this ascent account, the devil would have opposed Michael on the grounds that Moses’ fleshly, human body was inadequate for God’s presence. Further, it is probable that Jude 22-24 alludes to the same ascent story.

Do the Dead Have Interests? Policy Issues for Research After Life

1998 ◽  
Vol 24 (2-3) ◽  
pp. 261-291
Author(s):  
Dorothy Nelkin ◽  
Lori Andrews
Keyword(s):  
Nineteenth Century ◽  
Human Body ◽  
The Body ◽  
Human Tissues ◽  
Dead Body ◽  
Jeremy Bentham ◽  
Valuable Resource ◽  
Market Place ◽  
Policy Issues ◽  
University College London

The importance of establishing rights in a dead body has been, and will continue to be, magnified by scientific advancements. The recent explosion of research and information concerning biotechnology has created a market place in which human tissues are routinely sold to and by scientists, physicians and others. The human body is a valuable resource.The body of the nineteenth century philosopher Jeremy Bentham is on display in a glass cage at University College, London. Bentham applied his utilitarian perspectives to the body by suggesting that corpses, including his own, would be of greater use to society stuffed and displayed as an “auto-icon” rather than simply buried away. Preserved, exhibited and studied, the corpse, he said, could serve “moral, political, honorific, dehonorific, money-saving, money getting, commemorative, genealogical, architectural, theatrical, and phrenological” ends.

Materiality and Embodiment

2012 ◽  
Author(s):  
Zoë Crossland
Keyword(s):  
Seventeenth Century ◽  
Case Studies ◽  
The Body ◽  
Dead Body ◽  
Forensic Archaeology ◽  
Long Time ◽  
The Dead ◽  
Interdisciplinary Study ◽  
Embodied Agency

The ideas of materiality and embodiment are explored in this article. It considers the contribution of archaeology to the interdisciplinary study of materiality and embodiment, focusing especially on the emergence of the archaeology of the body since the late 1980s. Human bodies have been a focus of archaeological study for a long time, with two divergent modes of analysis. What follows in this article is a review of some of the ways in which archaeologists have attempted to overcome these disciplinary limitations, by deploying a range of anti-foundationalist perspectives to theorize the embodied agency of past people. It further explores how questions of materiality have entered into the debates around embodiment. Finally this article presents two case studies. The first considers the use of apotropaic devices in seventeenth-century England, and the second looks at how the agency of the dead body is portrayed in discourse around contemporary forensic archaeology. An analysis of relations after death in forensic archaeology concludes this article.

scholarly journals The Body in Jesus’ Tomb as a Hylemorphic Puzzle: a Response to Jaeger and Sienkiewicz and an Application for Christological Anthropology

Perichoresis ◽  
2021 ◽  
Vol 19 (2) ◽  
pp. 83-97
Author(s):  
James T. Turner
Keyword(s):  
Human Body ◽  
The Body ◽  
Dead Body ◽  
Ontological Status ◽  
Substantial Form ◽  
Prime Matter

Abstract In a recent paper, Andrew Jaeger and Jeremy Sienkiewicz attempt to provide an answer consistent with Thomistic hylemorphism for the following question: what was the ontological status of Christ’s dead body? Answering this question has christological anthropological import: whatever one says about Christ’s dead body, has implications for what one can say about any human’s dead body. Jaeger and Sienkiewicz answer the question this way: that Jesus’ corpse was prime matter lacking a substantial form; that it was existing form-less matter. I argue that their argument for this answer is unsound. I say, given Thomistic hylemorphism, there was no human body in Jesus’s tomb between his death and resurrection. Once I show their argument to be unsound, I provide a christological anthropological upshot: since there was no human body in Christ’s tomb, there are no human bodies in any tomb.

First Insights on Peruvian Luxury Consumers

2018 ◽  
Vol 9 (8) ◽  
pp. 699-712
Author(s):  
Anne-Flore Maman Larraufie ◽  
Keyword(s):  
Emerging Markets ◽  
Cultural Dimensions ◽  
Historical Background ◽  
Two Stage ◽  
Secondary Sources ◽  
Strong Potential ◽  
Analytic Process ◽  
Emerging Country ◽  
Research Questions ◽  
Practical Recommendations

Peru is an emerging country showing strong potential for future luxury developments. It already holds luxury regular consumers, mainly in the Lima capital. However, it is currently approached in a standardized process by luxury firms, following what is done in other emerging markets for luxury. To be efficient, it is necessary to get more knowledge about Peruvian consumers. This is what this article aims at. After reviewing the historical background of the country along with its cultural dimensions, we present results from a two-stage analytic process based on data collected from secondary sources and interviews with consumers. We derive from that practical recommendations for luxury managers and propose some research questions and hypotheses to be further explored and tested.

Correction of Posture Deviations in the Sagittal Plane Using the Pilates Method

2019 ◽  
pp. 3-13
Author(s):  
Alexandru Cîtea ◽  
George-Sebastian Iacob
Keyword(s):  
Low Back Pain ◽  
Back Pain ◽  
Postural Control ◽  
Human Body ◽  
Sagittal Plane ◽  
The Body ◽  
Lower Limbs ◽  
Low Back ◽  
Pilates Method ◽  
The Relationship

Posture is commonly perceived as the relationship between the segments of the human body upright. Certain parts of the body such as the cephalic extremity, neck, torso, upper and lower limbs are involved in the final posture of the body. Musculoskeletal instabilities and reduced postural control lead to the installation of nonstructural posture deviations in all 3 anatomical planes. When we talk about the sagittal plane, it was concluded that there are 4 main types of posture deviation: hyperlordotic posture, kyphotic posture, rectitude and "sway-back" posture.Pilates method has become in the last decade a much more popular formof exercise used in rehabilitation. The Pilates method is frequently prescribed to people with low back pain due to their orientation on the stabilizing muscles of the pelvis. Pilates exercise is thus theorized to help reactivate the muscles and, by doingso, increases lumbar support, reduces pain, and improves body alignment.

Representation of a Human Body: A Comparison Study between Balinese and Javanese Traditional House

Humaniora ◽  
2020 ◽  
Vol 11 (2) ◽  
pp. 83-90
Author(s):  
Anak Agung Ayu Wulandari ◽  
Ade Ariyani Sari Fajarwati
Keyword(s):  
Comparative Study ◽  
Human Body ◽  
Qualitative Method ◽  
Descriptive Analysis ◽  
The Body ◽  
Comparison Study ◽  
Architectural Drawing ◽  
Study Approach ◽  
The Comparative Study ◽  
Head Area

The research would look further at the representation of the human body in both Balinese and Javanese traditional houses and compared the function and meaning of each part. To achieve the research aim, which was to evaluate and compare the representation of the human body in Javanese and Balinese traditional houses, a qualitative method through literature and descriptive analysis study was conducted. A comparative study approach would be used with an in-depth comparative study. It would revealed not only the similarities but also the differences between both subjects. The research shows that both traditional houses represent the human body in their way. From the architectural drawing top to bottom, both houses show the same structure that is identical to the human body; head at the top, followed by the body, and feet at the bottom. However, the comparative study shows that each area represents a different meaning. The circulation of the house is also different, while the Balinese house is started with feet and continued to body and head area. Simultaneously, the Javanese house is started with the head, then continued to body, and feet area.

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