Men S Bodies Men S Selves

In this wide-ranging and thought-provoking analysis of the sociocultural and personal meanings of food and eating, Deborah Lupton explores the relationship between food and embodiment, the emotions and subjectivity. She includes discussion of the intertwining of food, meaning and culture in the context of childhood and the family, as well as: the gendered social construction of foodstuffs; food tastes, dislikes and preferences; the dining-out experience; spirituality; and the `civilized' body. She draws on diverse sources, including representations of food and eating in film, literature, advertising, gourmet magazines, news reports and public health literature, and her own empirical research into people's preferences, memories, experiences

This book explores the ways in which the early rabbis reshaped biblical laws of ritual purity and impurity and argues that the rabbis’ new purity discourse generated a unique notion of a bodily self. Focusing on the Mishnah, a Palestinian legal codex compiled around the turn of the third century CE, Mira Balberg shows how the rabbis constructed the processes of contracting, conveying, and managing ritual impurity as ways of negotiating the relations between one’s self and one’s body and, more broadly, the relations between one’s self and one’s human and nonhuman environments. With their heightened emphasis on subjectivity, consciousness, and self-reflection, the rabbis reinvented biblically inherited language and practices in a way that resonated with central cultural concerns and intellectual commitments of the Greco-Roman Mediterranean world. Purity, Body, and Self in Early Rabbinic Literature adds a new dimension to the study of practices of self-making in antiquity by suggesting that not only philosophical exercises but also legal paradigms functioned as sites through which the self was shaped and improved.

Contrary to previous assumptions, magic remained an integral part of everyday life in Enlightenment Europe. This book demonstrates that the endurance of magical practices, both benevolent and malevolent, was grounded in early modern perceptions of an interconnected body, self and spiritual cosmos. Drawing on eighteenth-century Swedish witchcraft trials, which are exceptionally detailed, these notions of embodiment and selfhood are explored in depth. The nuanced analysis of healing magic, the role of emotions, the politics of evidence and proof and the very ambiguity of magical rituals reveals a surprising syncretism of Christian and pre-Christian elements. The book provides a unique insight to the history of magic and witchcraft, the study of eighteenth-century religion and culture, and to our understanding of body and self in the past.

The papers in this volume were delivered at the first international colloquium by the Jacob Taubes Minerva Center for Religious Anthropology at Bar Ilan University, held in February 1995. Concepts of Self, Soul and Body are so close to the physiological layers of life that we may imagine them to be biological as well; but in fact, they are social constructs, and a source of fundamental metaphors for the classification of experience. They thus help organize the world, at the same time as they express basic human identity. They vary from culture to culture and can productively be compared and contrasted from one setting to another. We intend these papers to be a test case of the benefit to be gained from attention to Religious Anthropology.

Anne E. Becker examines the cultural context of the embodied self through her ethnography of bodily aesthetics, food exchange, care, and social relationships in Fiji. She contrasts the cultivation of the body/self in Fijian and American society, arguing that the motivation of Americans to work on their bodies' shapes as a personal endeavor is permitted by their notion that the self is individuated and autonomous. On the other hand, because Fijians concern themselves with the cultivation of social relationships largely expressed through nurturing and food exchange, there is a vested interest in cultivating others' bodies rather than one's own.

False Bodies, True Selves explores the phenomenon of growing numbers of people in western society and beyond completely embedding their sense of identity in their appearance. Unlike other books which address either theoretical models of appearance-focused identity struggles or explore lived experiences of appearance-based battles, False Bodies delves into both. Importantly, the spiritual aspects of what it is to become enemies with one's body are given centre stage in the context of Donald Winnicott's theory of the true Self and the false Self. The book begins by looking at some of the myths, superstitions and fairy tales related to mirrors before moving on to western society's current obsession with appearance, which seems to have been compounded by the mass media. After looking at some of the most common manifestations of appearance-focused anguish including eating disorders and body dysmorphia, it begins to unpick the possible underlying meanings beneath such struggles with a particular emphasis on issues of a systemic nature.

There are few topics in sex research as compelling and confounding to researchers, clinicians, and the general public as that of transsexualism. Upending normative notions of gender, eroticism, and identity, it poses significant scientific and clinical challenges. The book addresses a fascinating and largely unexplored topic within the study of transsexualism: The feelings and desires of conventionally masculine men who are attracted to women yet want to become women themselves. Through a collection and discussion of vivid first-person narratives, the book provides an in-depth examination of these men's unusual propensity to be sexually aroused by the thought of themselves as women and how these men's sexual feelings influence their decisions to seek or undergo sex reassignment. These narratives about autogynephilia by autogynephilic male-to-female (MtF) transsexuals provide the first comprehensive documentation of the erotic ideation that underlies the most common form of MtF transsexualism. The narratives provide empirical evidence for Blanchard's theory of MtF transsexual motivation, and thus are of interest to researchers and theorists studying the phenomenology of MtF transsexualism. The narratives are likely to be eye-opening to psychologists, psychiatrists, physicians, and other professionals who work with MtF transsexuals: Most clinicians probably do not fully appreciate the erotic underpinnings of their clients' condition. A better understanding of their clients' autogynephilic feelings and motivations would enable these professionals to provide more empathetic and effective clinical care.