“…Insights from Jane Turner on embodiment in Balinese dance are helpful in rectifying this divide:The task here is not to demystify and rationalise Balinese dance drama and spiritual embodiment, or to exoticize Balinese culture as a site of enchantment and spiritual embodiment, but to acknowledge that embodiment takes many different forms, from surface imitation, to an in‐depth level of experience that alters an individual's sense of being in the world. (Turner, 2015, p. 66)…”
The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication
“…Insights from Jane Turner on embodiment in Balinese dance are helpful in rectifying this divide:The task here is not to demystify and rationalise Balinese dance drama and spiritual embodiment, or to exoticize Balinese culture as a site of enchantment and spiritual embodiment, but to acknowledge that embodiment takes many different forms, from surface imitation, to an in‐depth level of experience that alters an individual's sense of being in the world. (Turner, 2015, p. 66)…”
The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication
“…However, there were also many situations in which the boundaries between these domains became so blurred as to dissolve entirely in the actual experiences and practices of teachers and students, and where the distinction between the institutional and individual commitments to certain values became impossible to maintain. I have therefore defined the appropriation (or contestation) of values in religiously oriented schools in Dar es Salaam as an embodied moral practice that is always situated and has to be analysed not only in the context of its affective dimensions, but also in relation to its partiality (Turner 2015) and discontinuity (Lambek 2015).…”
Section: New Christian and Muslim Schools In Dar Es Salaam: An Emergimentioning
Schools are institutionalized spaces of learning where children and young people are trained to become morally and ethically responsible members of society. Cultural ideas and values relating to friendship, social status and the nation, but also regarding one's own body, dress and emotional, verbal or gestural expression, are learned and performed by young people on an everyday basis. In this article, I build on ethnographic research on the ‘new’ generation of Christian and Muslim schools in Dar es Salaam, Tanzania (2008–10), and I show that particular ways of learning and performing values can be understood as a form of embodied morality that orients students and teachers in relation to their educational and socio-urban environments. I argue that schools do not represent monolithic ethical or moral frameworks or that the actors in these educational settings learn or embody those frameworks in uniform ways. Rather, the processes of ethical and moral (self-)formation are often highly fragmented due to the diverse (social, religious and economic) backgrounds of students and teachers as well as the logics of class formation in the neoliberal market, which causes a high degree of fluctuation across the (equally fragmented) educational landscape of Dar es Salaam. I therefore define ‘embodied morality’ as a partial and discontinuous practice whose specific forms and experience are inseparably entwined with the specific ideological, social and institutional environments of particular educational settings.
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