scholarly journals Evidence of integumentary scale diversity in the late Jurassic Sauropod Diplodocus sp. from the Mother’s Day Quarry, Montana

PeerJ ◽  
2021 ◽  
Vol 9 ◽  
pp. e11202
Author(s):  
Tess Gallagher ◽  
Jason Poole ◽  
Jason P. Schein
Keyword(s):  
Fossil Record ◽  
Small Area ◽  
Late Jurassic ◽  
Dorsal Side ◽  
The Body ◽  
Bighorn Basin ◽  
The World ◽  
Mother’S Day ◽  
The Individual

The life appearance of dinosaurs is a hotly debated topic in the world of paleontology, especially when it comes to dinosaur integument. In the case of sauropods, however, the topic is harder to properly discuss due to the limited amount of fossilized skin impressions that have been discovered. Thus far, the fossil record of sauropod integument fossils include titanosaur embryos from Patagonia, possible keratinous diplodocid dorsal spines, track ways with foot impressions, and other isolated skin impressions found in association with sauropod body fossils. Several prominent integument fossils have been found at the Mother’s Day Quarry, located in the Bighorn Basin, Montana. These discoveries may bring new important information about diplodocids, specifically Diplodocus sp. Here we describe newly uncovered fossilized skin that gives evidence of scale diversity in the genus Diplodocus. The scales themselves represent tubercles, and exhibit various shapes including rectangular, ovoid, polygonal, and globular scales. The tubercles are small in size, the biggest of which only reach about 10mm in length. Considering how diverse the scale shapes are in such a small area of skin, it is possible that these distinct scale shapes may represent a transition on the body from one region to another: perhaps from the abdomen to dorsal side, or abdomen to shoulder. Based on analysis of extant integument and scale orientation of crocodilians, it is possible to hypothesize on the location of the integument relative to the body as well as the size and relative maturational status of the individual.

The transfusion of blood

2018 ◽  
pp. 5-18
Author(s):  
Richard M. Titmuss
Keyword(s):  
Blood Transfusion ◽  
Scientific Knowledge ◽  
Modern Medicine ◽  
The Body ◽  
Vital Part ◽  
The World ◽  
Blood Transfusion Service ◽  
The Individual ◽  
Circulation Of The Blood ◽  
Beliefs And Attitudes

This chapter discusses the transfusion of blood. Beliefs and attitudes concerning blood affect in varying degrees throughout the world the work of transfusion services in appealing for and recruiting blood donors. A deeply rooted and widely held superstition is that the blood contained in the body is an inviolable property and to take it away is sacrilege. In parts of Africa, for example, it is believed also that blood taken away cannot be reconstituted and that the individual will therefore be weakened, be made impotent, or be blinded for life. The growth of scientific knowledge about the circulation of the blood, the composition and preservation of blood, and the distribution of blood group genes throughout the human race has provided a more rational framework. However, it is only more recently that scientific advances have made a blood transfusion service an indispensable and increasingly vital part of modern medicine.

Languages and Idiolects: Their Language and Ours

2009 ◽  
Author(s):  
James Higginbotham
Keyword(s):  
The Body ◽  
Significant Aspect ◽  
The World ◽  
To Come ◽  
The Individual

An idiolectal conception of language is compatible with a substantive role for external things — objects, including other people — in the characterization of idiolects. Illustrations of this role are not hard to come by. The point of looking outward from the individual is pretty evident for the case of reference to perceptually encountered objects: had the world been significantly different, a person with the same molecular history would have acquired, and called by the same familiar names, different physical and other concepts. An idiolectal conception of language is by no means committed, and has some reason to be opposed, to internalism, and to individualism in Burge's sense; that is, to the view that the organization of the body, abstracting from external things, is constitutive of any linguistically significant aspect of language.

Habitus and Field

2010 ◽  
Author(s):  
Anna Leander
Keyword(s):  
Social Life ◽  
Social World ◽  
The Body ◽  
International Studies ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Individual ◽  
Implicit And Explicit ◽  
Heuristic Devices

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.

scholarly journals "Det føles ikke-mandigt på en måde"

1999 ◽  
Author(s):  
Tine Tjørnhøj-Thomsen
Keyword(s):  
Generational Differences ◽  
The Body ◽  
Fertility Treatment ◽  
Culturally Specific ◽  
Infertile Men ◽  
The World ◽  
Individual Ability ◽  
To Come ◽  
And Gender ◽  
The Individual

The article addresses the theme of "masculinities" from the perspective of infertile men and their partners. It argues that experiences of infertility should be understood as disruption in relation to the body and in relation to the narrative of life that is informed by cultural notions of kinship and gender. These notions are closely connected to a culturally specific story of coming-into-being, which gives symbolic priority to biological procreation and genetic connectedness. Being a real father and a real man depends on procreative abilities. In order to come to terms with infertility, infertile men try to redefine such ideologies of authenticity. The article illustrates how infertile men are confronted by strong cultural associations between fertility, sexuality and masculinity, and how these notions are related to other ideas of masculinity such as independence of the individual, ability to be a provider and a conception of the "intact" body. Finally, the article demonstrates how men and women differ in coping with infertility, childlessness and fertility treatment, and their longings for parenthood. However, gender is not the only difference, which makes a difference in the world of infertile and childless people. The ideas of masculinities unfold through men's relations with other men and through generational differences and similarities.

scholarly journals Place Memory and the Body

2019 ◽  
Vol 13 (13) ◽  
pp. 32-44
Author(s):  
Margaret Kerr
Keyword(s):  
The Body ◽  
Altered States Of Consciousness ◽  
Altered States ◽  
Psychological Pain ◽  
Place Memory ◽  
States Of Consciousness ◽  
The World ◽  
The Individual ◽  
Embodied Practice ◽  
At Will

Christopher Bache’s work, Dark Night Early Dawn (2000) draws on his experiences in altered states of consciousness to illustrate how the individual psyche is deeply interlaced with the minds, emotions and life events of others across time and space. He suggests that this interconnectedness enables us to go beyond healing personal psychological pain, to help heal individual and collective suffering. Bache’s account concentrates on what might be called the world of “spirit” rather than matter. The current paper is an endeavour to extend his work into the world of matter through theoretical exploration and physical engagement with body and land. To this end, I present a heuristic enquiry into two psycho-geographic journeys made at sites of collective suffering in rural Scotland. While working in altered states of consciousness and engaging in somatic practice, I felt residues of what seemed to be this suffering, coming to consciousness through my body. The work of understanding and honouring this involved performance, ritual and artwork. My suggestion is that such embodied practice allows both a profound acknowledgement of historical events and a therapeutic release of pain. Working in this way may also show us how deeply our bodies and minds are woven into the rest of nature. Once we experience this, places can come alive to us in a different way. Matter is no longer a dead substance for humans to use at will. It is a mystery that we are all part of, and one that invites our deepest respect and care. KEYWORDS interconnectedness, parapsychology, altered states of consciousness, ecopsychology, place memory.

scholarly journals Ken Donald and Muscular Christianity

2008 ◽  
Vol 32 (2) ◽  
pp. 305
Author(s):  
Mark Loane
Keyword(s):  
Public Schools ◽  
Physical Development ◽  
The Body ◽  
The Other ◽  
The Public ◽  
Playing Field ◽  
The World ◽  
Muscular Christianity ◽  
The Individual ◽  
The Mind

?MUSCULAR CHRISTIANITY? was a system which relied upon sport to allow people to grow in a moral and spiritual way along with their physical development. It was thought that . . . in the playing field boys acquire virtues which no books can give them; not merely daring and endurance, but, better still temper, self restraint, fairness, honor, unenvious approbation of another?s success, and all that ?give and take? of life which stand a man in good stead when he goes forth into the world, and without which, indeed, his success is always maimed and partial [Kingsley cited from Haley, in Watson et al].1 This system of thought held that a man?s body is given him to be trained and brought into subjection and then used for the protection of the weak, the advancement of all righteous causes [Hughes, cited in Watson et al].1 The body . . . [is] . . . a vehicle by which through gesture the soul could speak [Blooomfield, cited in Watson et al].1 In the 1800s there was a strong alignment of Muscular Christianity and the game of Rugby: If the Muscular Christians and their disciples in the public schools, given sufficient wit, had been asked to invent a game that exhausted boys before they could fall victims to vice and idleness, which at the same time instilled the manly virtues of absorbing and inflicting pain in about equal proportions, which elevated the team above the individual, which bred courage, loyalty and discipline, which as yet had no taint of professionalism and which, as an added bonus, occupied 30 boys at a time instead of a mere twenty two, it is probably something like rugby that they would have devised. [Dobbs, cited in Watson et al]1 The idea of Muscular Christianity came from the Greek ideals of athleticism that comprise the development of an excellent mind contained within an excellent body. Plato stated that one must avoid exercising either the mind or body without the other to preserve an equal and healthy balance between the two.

scholarly journals The Shared Origins of Embodiment and Development

2021 ◽  
Vol 15 ◽  
Author(s):  
Peter J. Marshall ◽  
Troy M. Houser ◽  
Staci M. Weiss
Keyword(s):  
Lived Experience ◽  
The Body ◽  
Scientific Study ◽  
Self Determination ◽  
Evolution Of Development ◽  
Specific Kind ◽  
Individual Organism ◽  
Living Things ◽  
The World ◽  
The Individual

As a domain of study centering on the nature of the body in the functioning of the individual organism, embodiment encompasses a diverse array of topics and questions. One useful organizing framework places embodiment as a bridge construct connecting three standpoints on the body: the form of the body, the body as actively engaged in and with the world, and the body as lived experience. Through connecting these standpoints, the construct of embodiment shows that they are not mutually exclusive: inherent in form is the capacity for engagement, and inherent in engagement is a lived perspective that confers agency and meaning. Here, we employ this framework to underscore the deep connections between embodiment and development. We begin with a discussion of the origins of multicellularity, highlighting how the evolution of bodies was the evolution of development itself. The evolution of the metazoan (animal) body is of particular interest, because most animals possess complex bodies with sensorimotor capacities for perceiving and acting that bring forth a particular sort of embodiment. However, we also emphasize that the thread of embodiment runs through all living things, which share an organizational property of self-determination that endows them with a specific kind of autonomy. This realization moves us away from a Cartesian machine metaphor and instead puts an emphasis on the lived perspective that arises from being embodied. This broad view of embodiment presents opportunities to transcend the boundaries of individual disciplines to create a novel integrative vision for the scientific study of development.

scholarly journals In the gestuality of teachers and babies, the body talks of relationships

2020 ◽  
pp. 115-132
Author(s):  
Patrícia Vieira BONFIM ◽  
Luciana Esmeralda OSTETTO
Keyword(s):  
The Body ◽  
Doctoral Research ◽  
The World ◽  
The Individual ◽  
The Relationship ◽  
Photographic Records

With the body, the individual suspects the world, affects and is affected by it, builds relationships, signifies and expresses existence. What do the bodies of babies and adults say about each other? Based mainly on Wallonian Psychology and Lebretonian Anthropology, this article presents partial results of a doctoral research that aims to analyze narratives about/with the body woven in the interactions between teachers and babies. The data, resulting from the observation of a group of babies with their teachers, were generated through written and photographic records, focusing on different moments of the routine, later appreciated and discussed in meetings with the teachers. For the analysis presented here, relational movements composed by the gestures produced between babies and teachers were observed in the environment outside the reference room. It was preliminarily noted that the quality of the relationship established between them was fundamental to activate the discovery of the body, in the experimentation of space, textures, shapes and flavors.

Reinterpretation of Climactichnites Logan 1860 to include subsurface burrows, and erection of Musculopodus for resting traces of the trailmaker

2008 ◽  
Vol 82 (6) ◽  
pp. 1161-1172 ◽  
Author(s):  
Patrick Ryan Getty ◽  
James Whitey Hagadorn
Keyword(s):  
North America ◽  
Fossil Record ◽  
The Body ◽  
Late Cambrian ◽  
The World ◽  
The Future ◽  
Sedentary Animal ◽  
Burrowing Behavior ◽  
Intertidal Environments ◽  
Unexpected Behavior

Based on a thorough examination of field and museum Climactichnites specimens, two species of this trace are recognized, each representing a unique behavioral variant produced by a soft-bodied animal in Late Cambrian intertidal environments. C. wilsoni represents surface-produced trails, whereas C. youngi is re-erected for burrows produced below the surface. Burrowing behavior is supported by: 1) the presence of C. youngi within, rather than on, the surface of beds; 2) the orientation of some burrows inclined to bedding; and 3) the occasional presence of distinct burrow fills. Burrows can also be distinguished morphologically from surface traces by the absence of lateral ridges and the presence of fine, mm-scale striations or grooves superimposed on the transverse bars and furrows. Burrowing behavior for the Climactichnites trailmaker was previously unknown and thus represents a new, although not entirely unexpected, behavior for this mollusk or mollusk-like animal. The body impression of the sedentary animal is removed to Musculopodus sedentarius n. igen. and isp. In the future, Musculopodus may be expanded to include the resting traces of other soft-bodied animals known from the fossil record. Currently, Climactichnites is known only from very shallow to emergent strata of North America; reports of this fossil in other parts of the world are misidentified trails produced by other animals.

Tireless Translation

2020 ◽  
pp. 65-88
Author(s):  
Alison Rice
Keyword(s):  
Mother Tongue ◽  
The Body ◽  
Adopted Child ◽  
Abdelkebir Khatibi ◽  
The World ◽  
Multiple Meanings ◽  
Linguistic Innovation ◽  
Multiple Levels ◽  
The Individual ◽  
As If

In Féerie d’un mutant, Abdelkébir Khatibi creates a dialogue in which one of the interlocutors declares that he is an “étranger professionnel,” a recurring expression in the Moroccan writer’s work that isn’t easily translated from French into English because of the multiple meanings of the first word: “étranger” is most often rendered as either foreigner or stranger, though these terms carry decidedly different connotations for Anglophone readers. This very resistance to translation may be what inspires the individual in the aforementioned textual exchange to specify that this self-description does not refer to a profession, but instead constitutes “a mobile position in the world” that entails “crossing borders: between languages, civilizations, markets.” (Féérie d’un mutant 2005, 38-39). This way of approaching the planet brings the “étranger professionnel” to embrace a stance that stands out in stark contrast to nationalist and xenophobic sentiments: “A foreigner, I must attach myself to all that is foreign on this earth.” (Amour bilingue 1983, 11). The ever-moving, ever-adjusting position that Khatibi extolls has consequences on multiple levels, affecting the body and the relationships of the “étranger professionnel,” but the effects are perhaps most evident on the use of language, which is never taken for granted or considered to be a “given”: “Language belongs to no one […] Hadn’t I grown up, in my mother tongue, as if I were an adopted child? From one adoption to another, I believed I was being born to my own language.” (Amour bilingue 1983, 11). The constant rebirth into language that characterizes Khatibi’s written work involves tireless translation in texts that depict travel as synonymous with self-creation and linguistic innovation that benefit from transnational perspectives that render all things foreign, in complicated but fruitful ways.

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