Bodies and Texts

Berger, Harry

doi:10.2307/3043796

Cited by 29 publications

(4 citation statements)

References 4 publications

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“…Anthropologists have periodically examined the social and symbolic significance of the body and the senses (e.g., Hertz [I9091 1960;Leach 1958;Benthall and Polhemus 1975;Blacking 1977;Obeyesekere 1981;Howes 1987;Hanna 1988;Tyler 1988). Particular fields that have made recent contributions include medical and psychiatric anthropology (Devisch 1983;Scheper-Hughes and Lock 1987;Frank 1986;Good 1988;Martin 1987;Kleinman 1980Kleinman , 1986Kirmayer 1984;Favazza 1987), social anthropology Uackson 1981), sociology (Armstrong 1983;Turner 1984), philosophy (Johnson 1987;Levin 1985;Tymieniecka 1988), history (Bell 1985;Bynum 1987;Feher 1989), and literary criticism (Scarry 1985;Berger 1987, Suleiman 1986). This is naturally only a sampling of relevant works, and the list continues to expand.…”

Section: Notesmentioning

confidence: 99%

Embodiment as a Paradigm for Anthropology

Csordas

1990

Ethos

1,338

519

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Section: Notesmentioning

confidence: 99%

Embodiment as a Paradigm for Anthropology

Csordas

1990

Ethos

1,338

519

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“…61 It also requires emotional connections through processes of identification and embodiment at once personal and national. 62 In the U.S. context, such identification and embodiment are generated through the highly charged meanings of race, gender, and class, as well as through tensions between purity and heterogeneity, and precarity and strength that reflect the dynamics of contestation and change in national identity.…”

Section: Resultsmentioning

confidence: 99%

Barack Obama’s Body: The Presidency, the Body Politic, and the Contest over American National Identity

Lowndes¹

2013

Polity

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“…However, my main concern here is not so much why, from a thematic standpoint, these plays dramatize politics as they do, but rather how they deploy contrasting embodiments of legitimate authority which attest to the coexistence, in Baroque Spain, of starkly different ways of formulating the connection between politics and theology. While they are both situated within a 'body-centered' (Berger 1987) political scheme founded on the notion that the corporeal dissemination of power emanates from the person of the sovereign, the competing models of rulership under consideration show the degree to which Habsburg body politics and its underlying ideological assumptions are in flux. In one respect, the link between Christ and king, among the central conceits of the antiguo régimen, meant the adaptation of piety to a pragmatically inclined courtly ethos which stood at the centre of an expansive institutional order.…”

mentioning

confidence: 99%

The Prince and the Pauper: Embodying Royalty in Calderonian Drama

García-Bryce

2011

Bulletin of Hispanic Studies

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This analysis of Calderonian drama reflects upon the connection between religion and monarchy in Habsburg Spain. Where the incarnations of the Christian ruler in La vida es sueño and El médico de su honra are consistent with curial iconography and social convention in their positive representation of prudent rulership, El príncipe constante presents a messianic royalty that departs from the ethos of courtly restraint, centring as it does on the prince's pathos-ridden martyrdom which is rendered a supreme act of political redemption. While the containment of passions promoted in La vida es sueño and El médico de su honra accords with the rationalization of social life that occurred in tandem with increased institutionalization and bureaucratization, the sacrificial spectacle foregrounded in El príncipe constante resists such trends. This resistance, it is argued, stands as a timely commentary on the shortcomings of courtly constraint. Finally, the rational and pre-rational forms of political exhibition studied here play a formative role in a nascent modern state where the relationship between religion, art and power is in flux. resumen A través del examen de tres obras de Calderón de la Barca, este artículo destaca dos modelos bien diferenciados de entender el vínculo entre la religión y el poder en la España de los Habsburgo. Contrariamente a la celebración del rey prudente que hallamos en La vida es sueño y El médico de su honra, El príncipe constante pone de manifiesto una visión mesiánica del soberano. Al presentar el martirio del príncipe como máximo vehículo de redención política, esta última obra subvierte la ética de la discreción cortesana. El acento puesto en el tormento físico y emocional rompe con las normas de contención que caracterizan tanto La vida es sueño como El médico de su honra. Mientras dichas normas responden a la racionalización de la vida política, i.e. a la institucionalización y burocratización del estado absolutista, el espectacular sacrificio representado en El príncipe constante revela una clara resistencia al pragmatismo emergente. Nos hallamos frente a un comentario sobre las limitaciones de la política de la discreción que prevalece en los centros del poder. Más importante aún, se sostiene aquí que las dos formas de abordar lo político así bhs, 88 (2011) Ariadna García-Bryce 500 como los recursos psicológicos y simbólicos que conllevan, juegan un rol formativo en el estado moderno, en el cual los intercambios entre el arte, la religión y el poder son marcadamente fluctuantes.

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Bodies and Texts

Cited by 29 publications

References 4 publications

Embodiment as a Paradigm for Anthropology

Embodiment as a Paradigm for Anthropology

Barack Obama’s Body: The Presidency, the Body Politic, and the Contest over American National Identity

The Prince and the Pauper: Embodying Royalty in Calderonian Drama

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