Le self, le corps, la « crise de la présence »

Abstract

(imprimé) 1703-7921 (numérique) Découvrir la revue Citer cet article Pandolfi, M. (1993). Le self, le corps, la « crise de la présence ».

Rethinking Anthropological Studies of the Body: Manas and Bōdham in Kerala

“…For Csordas (as well as Merleau-Poi|ty and some researchers in linguistics and philosophy, such as Johnson 1987 andLakoff andJohnson 1999), embodiment is an existential and universal human condition-all people experience the world from the perspective of being in a body. Soon a number of cultural anthropologists applied various interpretations of embodiment to ethnographic contexts (e.g., Jenkins and Valiente 1994;Levi 1999;Low 1994;Pandolfi 1993;Scheper-Hughes 1992); this period also saw the focus on the body and the paradigm of embodiment find their way into research in archaeology Oensen 2000; Rixecker 2000; Shanks 1995) and linguistic anthropology (Chidester 1996;Farnell 1999), although not all researchers who focus on embodiment uphold the distinction Csordas made between "the body" and "embodiment": Many use the term embodiment merely to indicate a focus on the body.…”

O corpo que fala: a (im)possibilidade de regulação das novas experiências corporais pelo direito

“…Fund., Vitória, v. 17, n. 2, p. 493-526, jul./dez. 2016 fragmentado, fazendo-se dele um objeto de prazer dentro de um jogo sofisticado e elegante de culto à beleza, à fragilidade e à vulnerabilidade femininas (LIPOVETSKY, 1999). Fazer essa afirmação não significa dizer que as normatizações de gênero não têm consequências maléficas para as mulheres.…”

“…Fund., Vitória, v. 17, n. 2, p. 493-526, jul./dez. 2016 -se sob a lógica do lícito-ilícito, regulando e, por consequência, podando as liberdades e possibilidades da carne. Com efeito, quando as mulheres deixam de ser cúmplices do papel do falo, os elementos traumáticos do machismo ficam ainda mais evidentes (GIDDENS, 1993).…”

The Uncertain Presence: Experiences of Living with Metastatic Breast Cancer

“…Subsequent work has used the concept of crisis of the presence to describe chronic disease, including the difficulty of giving it a meaning and the creation of a second subjectivity characterized by the illness, and has also linked it to the concept of biographic disruption ( Peláez-Ballestas et al 2013 ). The crisis of the presence has been used to describe illness narratives among women in Samnium (also in southern Italy) as redemptive rituals, in which problems deriving from gendered inequality are embodied as physical symptoms ( Pandolfi 1990 , 1993 ). Honkasalo's work in Northern Karelia in Finland linked the concept to the region's increased depopulation and marginalization, showing how the crisis emerges in illness (2009) and is exacerbated by the condition of being part of a religious minority (2015).…”