This article argues that the recent growth of interest in the body in Western social science has been largely based on Western assumptions of social development. In particular, studies of sport and body culture more generally have either ignored non-Western societies, such as Japan, or sustained stereotypical views of Japanese culture. As a small amount of research being developed by anthropologists suggests, the study of sport and body culture in Japan reveals similarities and differences with the West. The pattern of (...) Japanese social development is both a route to modernity and one of the roots of modernity. Reflections on three areas (body culture, physical culture and sport) illustrate this argument and suggest where further research is required. (shrink)

Body theory is the work of historians, sociologists, philosophers, and other scholars in the past twenty to twenty-five years that explicitly focuses on the body, especially on sexuality and gender. The body is seen as an ideological surface on which history and politics inscribe their truths. It is, in short, a corporeal epistemology standing in opposition to all the old cognitive epistemologies (e.g., Descartes, Locke, and modern analytic thought as a whole). Régimes of power are known through the way they (...) oppress, manipulate, and construct the human body. Body theory includes the work of Michel Foucault, Thomas Laquer, and feminist scholars such as Hélène Cixous, Laura Mulvey, and Elaine Showalter. This work is carried on, by and large, in the methodological atmosphere of a constructivist notion of gender, sexuality, social ideas, and the self. (shrink)

Sociological propositions about the workings of cognition are rarely specified or tested, but are of central relevance to studies of culture, social judgment, and social movements. This paper draws out lessons of recent work from sociological theory, cognitive science, psychology, and neuroscience on the embodied nature of knowledge and thought, and develops implications of these lessons for cultural and cognitive sociology. Knowledge ought to be conceived of as fundamentally embodied, because sensory information is a fundamental component of experience as it (...) is stored in long-term memory, and because bodily responses and intuitions often precede reflexive or strategic thought. I argue that the challenge of embodied knowledge for cultural sociology is threefold: to develop cultural theories of motivation; to specify the ways in which the body structures discourses endogenously; and to specify how embodied motivations and embodied discourses interact. (shrink)

This ethnographic study of service interactions in Korean immigrant women–owned nailsalons in New York City introduces the concept “body labor” to designate a type of gendered work that involves the management of emotions in body-related service provision. The author explores variation in the performance of body labor caused by the intersection of the gendered processes of beauty service work with the racialized and class-specific service expectations of diverse customers. The study examines three distinct patterns of service provision that are shaped (...) by racial and class inequalities between women: high-service body labor, expressive body labor, and routinized body labor. These patterns demonstrate that a caring, attentive style of emotional display is dominant in workplaces governed by white, middle-class “feeling rules” but that different racial and class locations call forth other forms of gendered emotionalmanagement that focus on displaying respect, reciprocity, fairness, competence, and efficiency. (shrink)

In line with some recent studies that emphasize the importance of embodied meanings in social interaction and face-to-face communication, this study recognizes the significance of the body in human meaning-making processes and contributes to the emerging studies that explore the relation of the body, self, and social interaction. Unlike studies that analyze the body as a symbol or text disconnected from the actual body (i.e., a representation), this study does not separate appearance from the body. Rather, this research explores embodied (...) appearance and shows how a nonconforming appearance might highlight the body's presence in interaction, making it a focal point of attention in contrast to the taken-for-grantedness of our bodies in everyday life. I examine the reported experiences of some breast cancer survivors to find the implications of changes in physical appearance due to radiation, chemotherapy, or surgery, for survivors and their interactions with others. (shrink)

Contemporary debate suggests that the new genetics may be changing ideas about the body and what it is to be human. Specifically, there are notions that the new genetics seems to erode the ideas that underpin modernity, such as the figure of the integrated, discrete, conscious individual body-self. Holding these ideas against the practices of genetic medicine, however, this article suggests a quite different picture; one that does not erase, but helps to keep in play, some crucial tenets of humanism. (...) The article examines how the genetic clinic constructs clinical pictures as new forms of portraiture: assemblages in which multiple and heterogeneous images of bodies and their parts are juxtaposed. Rather than these portraits just making the distributed and hybrid nature of personhood explicit, shifts in ground mean that what is being portrayed is the possibility of a ‘syndrome–genotype’ relation. At first sight this appears as a straightforward geneticization of the body and the unravelling of the figure of the individual. But the article illustrates how, at the same time as the portraits of syndrome–genotypes are made up of many heterogeneous parts, the clinic still keeps in play an idea of persons that remains, unlike their bodies, much more than the sum of their parts. All the parts that make up the body of the person can still, at moments, be transcended, to refigure the human: the complex individual of humanist thought. (shrink)

There is a time of day immediately before dusk when the outline of every object becomes sharply delineated. It was just that moment. The lacerated edges of wooden beams in the wreckage, the freshness of the rents in the shredded trees, and the curled zinc sheets with their puddles of rain water - everything appeared almost unpleasantly vivid. In the extreme west only a horizontal line of scarlet was to be seen in the sky between two or three towering black (...) burned-out buildings. Flecks of scarlet were also visible through the windows of the ruined structures. It was as if someone had turned on a red light in a deserted and uninhabited house. (Yukio Mishima, The Temple of Dawn). (shrink)

Using touch as a medium for exploring the ways in which it is constructed by nurses, the body is here characterized by a plethora of competing and co‐existing terms: disobedient, obedient, mirroring, stigmatized, sinful, post‐mortem, sanitized, angelic, desexualized, dangerous, dominant, dominating, deceitful, submissive, disciplined, postmodern and communicative. We have tried to be provocative by juxtaposing contradictory messages and evoking conflicting emotions, and we hope that the reader will not assume that we believe everything we write, or that everything may be (...) taken only at face value. There are as many messages and meanings in the paper as each reader thinks there are. (shrink)

This article argues against a conception of the body as providing a basis for truth claims within feminist discourse. Taking from Michèle Le Doeuff's theory of the work of the image within discourse, and Michel Foucault's "technologies of the self," it is argued that the doubledness of the body ("who am I? and who is she?") can be put to work to construct embodied enunicative positions within feminist theory.