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Some of the earliest sustained teatments of the body in its cultural and social dimensions were Robert Herts (1909113 preeminence of te right hand and Marcel Mauss's ‘mous article on techniques of the body. Mauss's work is amos¢ uni cited as a precursor ofthe conteraporary interest in the body, and is har in need of uncovering in the sense I have just invoked. This work a ‘ates the notions of practice and habieus later claborated by Pierze Bourdieu (1977 and 984), though the notion of habitus had already passingly been used with a similar sense by Max Weber (1934/1963: 158) in discussing religions of ethical salvation, Interesting he celation becween this arcle and Mauss's feagmentary but discussion of the per- ‘appeating only four years lacer (1938/1950). In that article he Sug- wumans have a sense of spiritual and corporal individ mn a8 associated with the distinction becween the world of I world as promulgated by Descartes and Spinoza, wance that Mauss himself had already reproduced toncept of la nation du personae quite inde- niques dis corps. In the present theoretical ies such that cocporal practice is pro- f persons and person perception, ’be read asa pair. In later decades a ‘gesture, non-verksys uy asuatsedxe ABET “eg6T) tooq ane AO jue ut saase> © Sey 4p Og 2B IT sasuaqoe aPury 30} Grunavoddo or 2300) 91999 193190 se ursjgoid © se vay sqyzeasea yesBoyodoayate jo 2403 2016 UF joan edn ue uo uaaq seu ABojodoxngue Ui Apog aus ‘ans vemod suyatp 4q auroniaao Suteq pu ‘snargry ‘Aer cis fa uonaygge es Kroeyoros $8 yan wuououNd o> ect pu eyEEt “SEpIOSD) NAwIAOUL TEMA eed Au 0 fests PPS rows uo dep msurpogiee jo sseue PU vexapin pu sixap Jo SISAJEUE 99H99 raytandg\oneds pout Poe ene] woes: raoy Ree an poses 1 wrtean hE aH 60 (OG6E) SUCH "ey pom ap Oye SepIOKD) suRbedKD pur TUNPORS aon ae ov saorngunuo> Aq shen 30 Gea ©) PE yo ssmwsnas [ego spin passe soonaesd feanpeda'y hq 2p .pBOM, PUE PIO» 1 Srnradae ay 20349 8! s1pq AI. PE “Sresoape se Avog-093}2)\ pu oeI80I 30 fy splemno ayp WO, Fobvniyes fq Saiannolgns a jo 0221p JO ny pue voentorsid2) oan woe! fin Ainseasa 5 §p0G 29270 ua aap waanuod Bey 429 SPY SPE Teorgojodostaue ypiua punoze vosoe epeten Setp souapsA9 PI9PUES! ALT, fatto Ayyenbo Ue 0 UoriBoae psCa Spuowugof ut pyy surewa2 2 ‘a wap KEANE Saou 03 9q pinom frogada) us9m39q 20 vor savdooponan! © anos 0 ssades sp ul “EGE “UREA Poe Miyoet ‘pee mor] fOgEr ‘Z2PUELIR GGT PwE 6B6T “KENNA ‘GEST ‘puoy pe 328g Senvan SUCH * pu 2009 punsumpar. jo eenaouayd se ureus: sroydrius yons avastpoqus jo wrodpues AP isuen pue sudo vom axtysco 36200 ays Ur ep 80g 305 punos8 Saaalgo aq ‘aaunos © Ayorau yews 07 APO ns af say “pure axp wt Kpog ayp se amano 30 Sut Gu poy sey sia pu (261 ‘BOAT 2861 woruyel) Kod 2 eee pone apa fray ones vo su6HsS san‘The Body's Career in Anthropology 185 (1989) and Michael Jackson (1989), who quite independently of one an lother have proposed 4 marriage between Merieau-Ponty’s existential analy- :mpiticism, Jackson's analyses of inivation citwal ( theme “that ideas have to be tested ince ~ sense perceptions as well as moral commnunal goals” (1982: ' Scoller's ygue carried on theough the caste of sauces the constitution of lived space among Songhay how ethnography can “enter the sensual world is methodological issue can contribute directly Clarify ethnographic practice. ‘The eri~ jodernism in anthropology is the repeesencation of reality esentational relation between on between ethnographer ‘cus, 1986; Marcus and Fischer, reflexive, both in the sense 1 Bigures into the text in a 12 text includes 2 dialogue with the ic practice remains thor- s a restructuring of rep: ing and sensory engagement are raised t insertion ofa phenomenological sense the describing kno schemas Quinn, 1987;3 BO SIP 02 30 "B03 > 0: pooaszapun oq dew vonesussaides (02 sougtiadx9 s9npat 10 BOUL, ij} 9pees 248% rep aSppnonyoe Ae Jb uae st pur ‘pe 3e so4jderoUr v aq 01 pastao sey soydesou TY Sep suejoyps Atesodusewwo> Aueea 20} exp 24 unAo om Kem a APA 28 10 8 2 By any{ soneayd smh yo 8u38 942 ‘aman ‘usoa sey 2] 7% aYp aD vas} asoqp 284 os10uH stuoON sUoBP Sea stay on SuouAuon Uska pue 2yq)ssod auregaq 2 27341. 2u108 a7 032009 0 fe Suimoyrems ‘voudexsw Kifuny e aoaog, sey AaTeNDsy AOR} oy “aocei98 weary 2up tH axtionposd pure quautuiosd 23017 W342 2WwoD2q $Y possu09 dypeoug soaotwias pues puan Te9u38 agp SiuypAe jt ang wor Feussoidas pue asmnossip ayy sui UPYE sfoquLds ue SURES oy suNs2 jen oF BoUNLHOD sso B4to39q sdleysOd seq 3f 08 Z0 apeDRp ased a4 Z4) “hess ayn yo Joydenaw amp qBnoatp paysom oye swstFOjodoste pur S31 ym supuosstg G2dMtaq soREDRIAEsO9 jo |PEUEYD POI} ‘yeudoa se oxtiesai] aaexedus0 pwe ‘s93NN/09 30 xp “ABojout2 2arz9u00 02 ajqssod aure39q 3 'ShEm OM uns Kreudtosipsara jo axev4 v Sunes jo pur ABojod ofp pu aquyene uisfu9 Asesoi|o spoypow ayp Buyer joo punoyoad aif pey siuawdojaxap asoxp tsteamanins-1sod dion pue usqeonions yo (radde peoag ap yas Buoy “sarydassourps poles soxai zonposd egy suo.uaKu0> azul 2yp jo onposd ayy‘) 200 aud suydestounpa jo apeptize we ae} ur st azn se azuuBo30 3A Tey Jetn mora z2Buonis 01 Kem aneS 3x01 © se peas 9q pInOD wey sjoquss jo tmaysds so airapn9 Jo WOH iW, “23995 PIO J0 a2!0A uaNbo}> PuE Suisensiad ata 4g ABojodosyaue aiu: pmewmassip pur mnaeory med os pomotiog se 2x3) gp so s0yde2aus ay ey aura} Jo aanaeU aap SupuEss PRopen sem iuaUieA0U! stip Jo SRIOUHDS frysBMod sS0U ax 30 200 Beas Jira ui axom ‘sjoqusds jo swzasis se peuyop #2In]%> 2 anous oqp ‘sam Dastnduy, xp “ums aamrexosdaoney a4p S9Z61 212 Zfnasoy suvaut ou kq st auounpoqusa pie Anrenaxsy a394si9q PEI S14, “pos. ayy on 305K -affefua puv aouasaid jo opous Aq pur soustiadxa jenadansad Aq paayop Pisy peotiojopoxpaus apeerasieiapul we si w2KETpoqu pue AanuD [eweTEGs ffeowoyoug vs ays ‘Apo au, UU “ged sup asodenent Aynjasn uagp eo ax “ayyensxaa pue 2x01 mn5q axazeg 309 JT “(89-45 *9861) oRINposS pure ‘pue asrnoaerp © wrqai. dn aufine> sas eqs nop ue se Ixa ays puE Joys dae © UO nono 28 199140 [FUSTELE PSE AIOM aU UIDIAY fj uORSiNSIp some yjeooy “AHTENNE pUE 1xo1 UoaMUag VORDULEEIP 1 tuej avout © 2a atUOS Joy aoa O2 sHOSTO]EUE K[asPpa1d 5] WOE ruores st req, “omy yo Suypueasreptn 2Yp oj JEDND aTe TELE Aatanioe se paouauadx preg yeeslojopoqrous axe 20 B1038y0 Sr sopiosy fsPuioq], EBLody ean no Tons Social processes of mages of The Body's Career in Anthropology _181 embers of @ culcore endow themselves in order to come into relation ‘with the kind of deity they posit co themselves (1989: 13). Embodiment and culcure “This radical rethinking has also eceated an opportunity fora rethinking of culqute and self from the standpoint of the body and embodiment. f the body sas often a background feacure in traditional exhnographies, so ic has often remained implicit in anthropological thcorie of culture, which Grisly have been cast in terms such as symbols, meanings, know! tdge, practices, customs, or tats, The problematizing of the body ard its snovemtent to center stage i social theory has als led co the entergence of Studies thas do not claim ro be about the body per se, bat instead suggest thet culture and self can be undeestood fom the standpoint of embodi- ene at aa ex'stental condition ia which the body is the subjecive source or intersubjective ground of experience. This development can be seen taking place concretely inthe work of a sariry of anthropologists. For example, in the early 1970s Strathern and Sirsthern (1971) produced a conversional monograph on body decora- tion in Mount Hagen, New Guinea, Both authors went on 0 develop theie thought in light of 2 reformulated understanding of ersbadimenc (A. Stratheen, 1996) and its gendered nature (M, Strathera, 1988 and 1992). 1980) published an influential essay on body decoration 1» Kayapo, and since thes has moved from this concep- he “social skin” to a more thorough development of the place of ss" among the Kayapo end more generally in anthropological thinking. James Fernandez, following his powerful ceatment of meta- shor an! body symbolism in the Bw eligion among che Fang in Gabor creurned his attention tothe place ofthe body in Bw explic- respect co developing theoriaations of embodiment (Fernandez, 1390) In my own work of ctual healing and the culeural constitution of selfamong Catholic Chacismatis in contemporary North America, letab- ‘eated an earlier argument cas in tems of rhetoric (Ceordas, 1983) with fn argument made from the standpoint of embodiment (Csordas, 1990) "The theoretical crux of these new syntheses isa critique of tenacious such as those becweea rind and body, subject and 1991; Jackson, |. Among these, ion between body and embodim most citcal to theoreeieat move. The eestal issue ig the manner in which the body is fn existential condition of life ~ of course we have bodies, bur chere are Ie modes ofexibodimenr, and iis the modulations of embadiment muluawour [22102 I se 2ej0su) , {203814 & sey Apog Wy onewrajgozd ijpunes we, peaasut a0} o1 wea Apog ay: 2p 329358 sy area, “sooed yes waza ‘par asmsns £qppoq yo Se) Bu ‘eBnovp {Zg6 1) TP9" 2B 2E|O4RS pure wert 2p Jo uopsanb ay ‘Zsé1) ABoqousyos pure eous!2s“apu’ 0 jo 280 easoroe ous 46 2u0 pure ‘araqaad jt 109 aif ape Sy aS [PIPED aadeSue sannaiqnssamn yo saseaooud ySnoup ppow ay Fut uae jo agrnos v se 1 BumpuEIs eu eynges 10 Keo yo duany auisted e sv js-4poq ayn 2e9n 02 Aouapuny say puong 2U08 ty Jom yusnbosgns "42308 pus 95 02 Huspueds9s209 s21poq ow JO Si uoa9g “30uRIS9 HELLY ager om "920m gps ood patoayye BUey>-e3s wos. 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On the other hand o an nderstand the distinction as referring to relation between the indi Sidal’s body {the corporal) and society's body (the cotporace) under Stood in a Durkheimnian oF metaphorical sense akin to that of the Church 3s “mystical body of Christ.” Her own statement that “The two bodies the self and society” (1973: 112] appear co favor the later incerpreta~ ‘hough she accompanying notion thar the 1¥o may be ether merged fr far apart does litle to clarify the distinction. In his introduction Blacking (1977) offers a programmatic outline for an anthropology of the body that is both more concerned with the body per se and its contribution to 30s ich the manner in Pinich it rellects or expresses those processes, and which is more explicitly “Oncerned with the relation becween the biological and the cultural. Tes “chief concern is with the cultucal processes and products that a exremalizations and extensions of the body in varying contexts of soc interaction”, and it rejects the distinction between biological and culeural fhropology on the grounds that culture has shaped the physical body, Senile eatures of culture sich as language ace biologically based (1977: ‘lacking skecches four premises for the anthropology ofthe body. The Fest makes Douglas's metaphor of society as corporate body liceral, sear- ing chat society isa system of active forces thar is "nor mecely lke a single eganiom: itis a biological phenomenon, a product of the evol process" (1977.8), Second was a version of the psychic unity p {hat all humans possess a common repertoire of somatic state states of consciousness, aud properties of cognitive function (1977: 10), Tied was that non-verbal communication is fandamencal, and should be understood as the meeting point of the micra-analysis of human move- trent by proxemies and kinesies and rhe macro-analysis of group adapta- qion procestes by demography and population genetics (1977s 13}. The final premise was that the mind cannot be separated from the body (1977: 18), which Blacking understood as relevant to a liberarory potential in anthcopology of the body in conteiburing to de-alienation and “owner- Ship of our senses. ‘Once the body emerged from theoretical anonymity to become a recog ized eopic in its own right, is omiprese fe led to a rmult- plication of ways t0 organize is scudy. Following Douglas's inspiration fo recognize “wo bodies", Nancy Scheper-Hughes and Margaret Lock (1987) suggest we instead consider “hree bodies.” Firsts che individwal ‘bod, ceferring to the lived experience of the body as self. Second is the social body, constituted by cepresentational uses of che body as a symbol ff natuce, Society, and culture. Third isthe body politic, which has to do with the cegulation and control of bodies. 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WAIT {DeNoI pHs 66} 39P2T 24C *(LBGL) BOE, WY 49 a6OHR HE HHO Poy. fozat) yids eras Aq pupa vondoo0 aye yam UiDg [PH 28> TBeoitde jowoyounmouaye ysoieogee poe wisuesa1se9 jo snbu> oo sekca yon o ton fog a4 0 Audosopyd Asesorso1ve> wo PEL (6660) ss pu “{ag6t) 2202N UE PrEEERS (966t} HOsIOpHY-EAOUD.O “sepia Tsruogy 88Tchough again we al works (e.g. Me ing a proxemics that sreated perception of ‘Two distinctions can From the stand- beeween eogni- ved space and compare the analy- Scrauss (1963) aimed at the issue ‘gctuse, and the analysis of the Kabyle sing collected in Low elaborated in Richard geographical space i distrib experience of space as 2 dimension of of place asa specific ase is evident in the col the work of ‘The Body’s Career in Anthropology 191 traced at least as far back as the comparative studies of sacred dance by W. 0. £, Desterley (1923) and of possession dance in Hiaitian Voudoun by Maya Deren (1953). However, they have taken their contemporary fact in the works of dance anthropologists such as Judith Lynne Hanna {1979/1987 and 1988) and Joann Kealiinohomoks (1972 and 1976). Ex: femnplary studies from an ethnographic standpoint are those by Cynthia ‘Novack (1990) on contact improvisation in contemporary American dance, and Sally Ann Ness (1992) on sinlog rieual dance in the Philippines. Also televant are the phenomenological study of the body in modern dance by Sondra Fraleigh (1987), and the stadies of modern choreographers and dance troupes by Sosan Foster (1986) and Mary Lynn Smith (1996) Treight be presumed chat the entire field of medical anthropology le cited as relevant to the body and embodiment, will be to mention wocks inthis and related fields in which bodilinss is most overtly problematized. What these works have in common at theit best i a sensibility for the body as existential round of culture, such that their arguments ace rarely focused on disease per se but on what ic can ues of self, emotion, religion, meaning, rans- of experience, the bu- medical technology. Central ro the development of is Arthae Kleigman's movement from concesn with the al distress in his work on depression and neuras- (0 and 1986) toward a general theory of human suf snd Lock, 1997). The prominent rheoretical ed by Byron Good's (1994) ‘phenomenology of illness experience and the prob- in medicine. The body as experiencing agent appears in narratives of patients presented by physicians, exemplified by Archur Kleinman (1988) and Howard Brody (1987), and first-person narratives of disability by Robert Murphy (1987) and Lucy Grealy (1994). The theme ‘of embodiment as the ground for both symbol and symptom is examined tina special issue ofthe International Journal of Psychology (Devisch and Gailly, 1985). 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Allen 995 and 1997) have .ce of Northern written on the bodily cy Scheper lo Suarez-Oro2eo (1987) 01 Srates by Ka ‘The Body's Career in Anthropology 193 Notes 1 Inalatc diseussion ofthe soul, Radin seeks the origin of body-soul dualism the seasoning of of shaman and priests. These specialists nor only thereby ‘nguished tir thought fom the monism of ordinary people, but elabo rated a basis for their authority in arguing chat due co their power, foc them boy and soul were interchangeable, whereas for ordinary people they were distinct and separable elements, with the body as mevely pecishable and ‘nempowered shell (1937/1957: 273-5 2 Commenting on an example demonstrating image might take precedence over and stimulate 2 visual, Lowie offered « tevealing personal reflection: “Those who, like the present writer, are subj to auditory hallucinations, both ia peesommaic and full waking condition, ine convincing character of such experiences” (1924/1952: 128), 3. Theil ofthis essay was, I must say, assigned by Professor Moore, editor of the present volume 4. To givea sense of the deamatc recent increase in titles relevant ra the body and embodimers, in my biannval graduate seminar of spring 1998 on the body ia discourse and experience the eaeliest publication date of the nine baoks we read was 1994, 1 possibility hag an auditory Bil raphy Ackerman, Diane, 1990. A Natural History of the Senses, New York: Random House. Appadurs Asin, 1996. Modernity at L. lon. Minneapolis: University of Minnesota Press. [Areveaga, Peyona, 1995, “Dewy Protest: Symbolic Overdererinination snd Gen- ier in Northern Ieland Ethnic Violence.” Erhos 21: 123-39. Avetxaga, Begona,.1997, Shattering Silence: Women, Nationalism, and Poliical ‘Subjectivity im Northern Ireland. Princeton: Princeton University Press. Aemstrong, David, 1983, Political Anatomy of the Body: Medical Knowledge ix ‘Britain i the Twentieth Century. New Yark: Cambridge University Pres. Armstrong, Tim, 1998. Modermim, Technology, and the Body: A Cultural Tia- tory. Cambedges Cambeidge University Press. Aonowite, Stanley, Barbars Martinson, and Michael Menser, eds, 1996. nleure. New York: Routledge. rndered Body» Reading Cy- ge: Cultural Dimensions of Globalica. Besker, Anne E., 1994. "Ni ing and Negligence: Working on Orhess’ Boies in Fis" in Embodiment and Experience, ed. Thowas J. Csordas. Cambridge Cambridge Universiy Press, pp. 100-15. Becker, Anne E., 1995. Body, Self, ond Society: The View from Fi lpiapo ogy “Lge spa song.’ Whig poe gomdag, uN UNS Bag wopuor yea) perpoungtoyoedassgt 5664 92 ‘smousna 38ly Pue EN "HEMI ABNES {4008 SEG 9304 SON “UP? AY A PHP gone "amseg csucomy mos susongy, portoporg uapu2n J CGR7g 1 soon MENON coseg jos01y 8€ spins KHEOG Ayr Pavods "POT PEL ve suopuor K0g Buuunsuor) 24,966 Panay aon SBpapnoy sO, way ameiquay PHD JO semana 24 tPs0ne Kpog "get 5p 9nes wuss pu HN wen 03d asaann propo "POO sH904 SMEIIND HL BLUGESL MOVON TIE eee ao oN sous jeaNN “EuBt SOR SEFC, _neq uvdny pe SBpspnoy sopuey sued PuP Gourd “9961 AE eNO 199-88 ae PAC “existe or 2 yeotpepy 250045 jeooepes] us anyesmsonns jssHoqouewousd PN cae onoroury a4 jo S0ue[e9[e150}ONIOWHN) Ln I6ET "OS NEC sapopnoy pon aay aS cans ous Ja ana an Kpon aposny 4 Badger “S661 ANEEN aon mn Sopeng wengpng pom ag yng veo OL yn soggy yo 9s. away, “ara put ‘oeds sHenuw] gg) pe “IE oud Ausroanup Wo12auly fA VORUIAL 22 uy se uy sod BIG] Pow "9661 "SABEAEA BPLEG eg aug fasion SpLqwED "APVGLEED sepuosy [wou “poy pa sare fo puROsS JANET #4, 27a sree pauapoqueg wh 3032], [eNPLAPH] Ay "PGOL MEME SPM “sang Ty adpaqurey “ASpLquied SPO pum pu sano omit “266 5P2 EH EPTEL) PoE “KOW 'PLIPLVAC re goog aN doy Poe, 060" HEIN HL "C6SUS peRHONY 2YHEAD sfoy2q-so8unis pry usoxk3 1 yss9n097, 304 “ay ouy srtayy uo pie aquiey PeYPAN “pe wododdy “y dow Jo s0K0HH Geatoney oF KOHL 28 0 SDUIEAAD * 10} SON ‘eeps0= st eyes fo Assoc oping maaucnnoyy 80/24 7/0 Jo Kojo sous 4 “usp eptoy mon. -sosuag ays Jo now, y smseyssauls “6R6l * vid 0 oy emoussy MP ‘deg suopaey “A024 J Tet Giopodongney ar vest) SApOg AL smoky Teo el986. Lee your Body Interpret your Dreams, Wilmeste, Hs 195. Conceiving the New World Order: oy: University of California Pres. "Experience: An Anchropologieal Rationality, Perspect ge Cambridge Unive Good, Mary-ja; Paul Broxinin, Byron Goods man, ed5, 1992. sin Experience. An Anthropological Perspective. Berkeley: Univer” Linguistics,” in Report nguistics and Langue Stal No. 8, e4- P. Garvin. Wash- Language sn Universicy, 14166 Eraboding illness, Embodying Cances,” Culture, Mad 275-37. Face. Boston: Grealy, Lacy Violence, Theme issue of Medical Green, Linda, e4,, 1998. The Embodiment o re ‘997. Earth is my Mother, Sky is my Fa Sendpednting. Alouqueraue, NM Space, Times varsity of New cy Dress Lonjuage. New York: Anchor Bress/Doubedy- ‘York: Anchor Book tee among cage age «, 1979/1987. To Dance of Ch Hsrasay, Do ‘The Body’s Career in Anthropology 199 Universey Press Holland, Dorothy, and Noomi Quina, eds, 1987. Cultural Models in Language Grad Thought, Cambridge: Carabeidge University Pest Howes, David, ed, 1991. The Varieties of Sensory Experience: & Sourcebook in Ihe sinahropology ofthe Senses, Toronto: Universicy of Toronto Press. taray, Lice, 19850, Speccuium of the Other Woman, eras: Gillian C. Gil hoes, NY: Cornell University Press ines 1983. An Bthus of Sexual Difference, eons. Carolyn Burke and fhaca, NY: Coswell University Press. Jackson, Jea -Cheonic Pain and the Teasion berween Body as Subjece and ‘Obiece in Embodiment end Experience: The Existential Ground of Ceture and Sellced Thomas}. Csoxdas. Cambridge: Cambridge Univesity Press, 201-28. Jackson, Michae, 1989. Paths toward 2 Clearing: Reda! Empiriiom and th- indiana Univetsity Press. iy Shuttleworth, els, 1990. Body/Poti- . New York: Restledse. Jaguar, Alon Mand Susan B Bordo, et, 1989. Gender/BodyiKnowledge Feri- st Recanstructions of Being and Knowing. New Beunswick, NJ: Rusgess Uae versity Press Denigration of Vision in Twentieth- " ‘of California Press. Jenkins, Jnis H., 1991, “The State Construction of Affect: Polseat Ethos and ‘Mental Healsh among Selvadoran Refugees,” Culture, Medicine, and Psychis- ry 15: 139-55) Jeni, nis Ho 1996, “Women's Experience of Trauma and Foisial Violence,” Te Cineder and Meal: An intereational Perspective, ed. Carolyn Sargent and Carolyn Bretell. Upper Saddle Rives, Nh: Peen Jenkine, Janis HL, 1998. "The Medes! Anthropology of Policcal Violence: A 2; 122-31 ‘Caleural and Feminist Agenda,” is Ha and Martha Valiente, 1994, “Bodily ‘ions Ei Calor among Salvadoran Women Refugees,” perience: The Existential Growd of Calture end Se Cambridge: Cambridge Univessiey Press, 163-82. Johnson, Don, 1383, Body. Bosron: Beacon Press. Johnson, Don Hanlon, 1992. ody: Recovering our Sensual Wisdont Berkeley: Nocth Adiance Books. JJohason, Don Hanlon, ed, 1997. Groundworks: Narratives of Embodiment Berkeley, North Atience Books. Johnson, Mack, 987. The Body it the Mind: The Bodily asi of Meaning, Ima iginaion, end Reason. Chicago: Universicy of Chicago Pees. Kalinohomoku, Joann, 1972, "Dance Culture as a Microcosm of Holistic ‘Caleures*Cord Reswarch Anal VI 99-106. 576, Theories and Methods for ax Arahropological nian ‘Embodiment and Ex- ‘ed, Thomas J. Csordas, ok, Joss, course in Ezbnomsicology Ike A Trib Bloomington: Indiana University Ethnomusicology Publications, pp.2 9g 31607 pastry vanesodo) 5] POE “YX BIG “HOT “orang ibe pas ren $661" D>S "HOT Loy ps ede reBsPIy OPO soreet a ANDO 79 st Saueuepe 3207 sages 2Ap0a S96 PENH PAE ae asa ot a ‘ero ZINN HSER HE PLO, sue ir A pur nosy ‘ny 00 “6LgLILval BNE PHA] septa supey Hn pospiog sang pus Bho Jopay pogo gL “Fe eR Se ad isentn t

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