Embodiment Theory

This paper explores the intersection between cosmological mathematics and embodied experience-showing how the Λ-ratio (the relationship between chaos and order) expresses itself somatically as chills, resonance, and synchronicity. When coherence patterns shift within the human nervous system, the external world reorganizes to mirror these new frequencies. The body becomes a living metronome, translating cosmological ratios into relational, environmental, and temporal realignments. Part I: Lambda as the Cosmic Ratio Marco's formulation: Λ = chaos : order; a polyphonic law describing the rhythm of becoming. Each fluctuation in Λ corresponds to an energetic re-tuning-a movement toward higher symmetry or deeper contrast. Λ acts as the mathematical skeleton of transformation, the invisible scaffolding on which consciousness composes its harmonic symphony.

Fundamental to the human condition is the way bodies, selves and material culture are socially arranged. Arguably, the relation between the body, self and material culture in contemporary, post-industrial or late-modern societies has come to be largely defined through consumption. Firstly, the imagery associated to consumption is central to visual representation in promotional culture which simultaneously revolves around the display of the body as an object of desire and indicator of self. Secondly, how individuals realize themselves as embodied subjects – that is how they manage corporeal identity participating in social interaction and how they experience and perform self and body - happens largely via the use of commodities and on the backdrop of a promotional imagery. Finally, a variety of consumer spaces, contexts and institutions increasingly address the individual as a sensuous, embodied subject in search of personal gratification and improvement.
In this paper, I shall deal with all these three levels, considering the broad literature that may be brought to bear on how representations, subjectivities and institutions converge and diverge in the shaping of  consumers’ embodied selves.

The Titanic drama contains many figurative expressions that reflect deep emotions, life values, and internal conflicts. These figures of speech are used to describe love, fear, sadness, and hope in a more vivid and memorable way. The emotional experiences of the characters, especially Jack and Rose, are shown not only through direct dialogues but also through creative figurative language. This study aims to examine the types of figures of speech found in Titanic, a drama film directed by James Cameron. Using a qualitative descriptive method, this study analyzes the film's dialogues based on the conceptual figurative theory proposed by Lakoff and Johnson. This study identified three main types of figures of speech: structural, ontological (including personification and metonymy), and orientational figures of speech. The results showed that structural figures of speech were the most dominant type, appearing in 45.9% of the total data, followed by ontological figures of speech at 29.7%, and orientational figures of speech at 24.3%. This finding proves that figures of speech are not only used to beautify language but also to express feelings and views on life in a deeper and more emotional way. The allusions in Titanic help the audience understand the characters' thoughts and experiences better.

This article reflects on the characteristics of phenomenological reduction in its Husserlian foundation, in comparison with the volumographic reduction advocated by the authors, with the aim of describing and analysing human beings, each in their uniqueness. The authors attempt to show that volumographic reduction has characteristics that are opposed to phenomenological reduction and its use in phenomenological anthropology: it saves each singular entity, does not privilege acts of consciousness, does not value contexts, and does not add other beings. In this configuration of ideas, the authors conclude that there is a kind of affinity between the history of anthropology, which emphasises relations and contexts, and what phenomenological discourse allows in a certain way. The article combines text and drawings that the authors refer to as "drawings of theory": they clarify, motivate, and develop the proposed reading.

This paper presents a case study on integrating trauma-informed design into embodied science modeling activities for upper elementary students. The study, conducted with fifth-grade students, examines their experiences with and reflections on embodied modeling activities, focusing on their expressions of need, preference, and comfort with various available modes for participation in collective, full-body, and playful embodiment. The findings offer insight into the complex dynamics of embodiment, (dis)comfort, and trauma and underscore the necessity of infusing trauma-informed pedagogies into embodied learning environments.

Over the past 50 years, cognitive neuroscience has emerged as the dominant player in research on thought. In an effort to keep their voices heard, social psychologists, anthropologists, political scientists and even economists have joined cognitive neuroscientists in lively dialog. But many sociologists are stubbornly clinging to the sidelines, honoring-and in some cases strengthening-rigid intellectual boundaries. Triggered by DiMaggio's (1997) well sounded call to action, a distinct group of sociologists are challenging such boundaries and pursuing a new path. In this essay, I discuss several recent works that constitute a new and powerful page in cognitive sociology, and more broadly, in the study of culture and cognition.

This article  explores three key aspects that shed light on Schapp’s understanding of the  relationship  between  human  beings  and  history.  The  first  concerns  his  theory  of  values,  which  is  grounded  in  a  historicist  perspective  on  how humans create both abstract and material works as objects of value. The  second  centers  on  Schapp’s  theory  of  human  entanglement  in  hi/stories, examining how embodied experience shapes the understanding of  the  past  through  narration.  The  third  focuses  on  the  theory  of  the  positive  world,  which  posits  that  individuals  are  born  into  and  shaped  by a world structured around overarching historical narratives and foundational myths that define both personal and collective identities. These three  dimensions  are  deeply  interconnected,  offering  a  comprehensive  framework for understanding how Schapp’s philosophy of hi/stories can help interpret the emergence and comprehension of the past within human experience.

Even though we often think of bodies as natural and given, or else as freely plastic objects, bodies are both constructed and fundamental to our sense of self. This book adopts a phenomenological and critical approach to embodiment looking at gender as a key to understand bodies in society . It draws on both classical and contemporary social theory and feminist thought to explore body politics, sex and sexuality, intersectionality, body modification and appearences, media representations...
INTRODUCTION: EMBODYING GENDER
"Bodies are constructed. They take on form as our lives and relations develop, we model them actively in our everyday choices, while institutions mould them by their demands, whether tacit or overbearing. Yet our bodies also strike us as an essential given, something unchosen preceding us, something ‘natural’, prior to human will or decision. On closer inspection, however, that natural body turns out to be made up of many conflicting truths, played out in our bodily practices and social relations. Thus when, in some trepidation, we scan our medical tests, the values may read like so many obscure signals needing a professional to interpret them, whereas how we feel tells us how we are, and how we look will convey to other people the image of what we are. Medical know-how, embodied feelings, our management of impressions are, alike, truths about our body linking to various dimensions of social existence: interaction, culture, institutions. This book will investigate how the body is moulded by all these dimensions and how in turn it contributes to modify them.
This is not to claim there is no material bodily datum situated in time and space; but it does seem that we only have access to that datum insofar as we are social beings, a datum on which society inevitably gets to work. Interaction, culture, and institutions demand that different individuals show emotions in different ways according to the situation, or expect differing degrees of body control, or again use differentiated and highly normative codes to represent body images. In so doing, society makes some processes meaningful and others trite, some experiences imbued with authenticity and difference and others banal or indistinguishable. To our human species the material datum is never immediate or inert. Phenomenologically, it exists and becomes active insofar as we understand and feel it, but our understanding and feeling are mired in social practices. The human being is a social and political animal right to the inner depths of its bodily experience. Even when on our own, face to face with our own material being, we observe it with eyes that culture has fashioned for us, we move in ways we have absorbed in the ordinary rounds of our existence, and we feel by emotional codes that we have been learning since the first day of our lives. By its gestures, movements, and make-up our body acts upon and reflects the pattern our life has taken, stamped in its turn by the web of relations in which we are immersed" (Sassatelli, Ghigi 2024, 1).

Existe evidencia de que las personas empleamos metaforasconceptuales (MCs) para interpretar expresiones metaforicas(EMs), aunque los datos disponibles con respecto a si lacomprension de estas EMs requiere simulaciones sensoriomotorasde los dominios base de esas MCs es escasa yequivoca. Se llevo a cabo un experimento para determinarsi dichas simulaciones sensorio-motoras son necesarias oenriquecen al menos la comprension de EMs. Videntes yno videntes de nacimiento parafrasearon EMs novedosasderivadas de la MC ver-comprender. El nivel de comprensionalcanzado fue evaluado por jueces independientes. Losno videntes de nacimiento mostraron una muy buenacomprension de estas EMs y su rendimiento en esta tarea no fue inferior a la de los videntes. Se concluye quelas simulaciones sensorio-motoras no son necesarias nienriquecen la comprension de EMs y que las MCs amodalesresultan suficientes para la tarea. Se discuten las implicacionesde los resultados obtenidos para el enfoque corporeizadode ...

Prayer is one of the basic elements of religious life and is widespread in most religions. It is the human act, verbal and non-verbal, of communicating with a transcendent being (in the broadest sense). In comparison to its communicative function, the written form of prayer is secondary. This study differentiates between prayer as act, prayer as text and prayer as subject, understood as any reference to or statement made about prayer. In First Thessalonians, as in contemporary letters, prayer as subject can be found in a variety of ways. An especially remarkable feature is the prayer texts and acts of prayer (although these are not numerous and mostly short), which imply a change of addressee within the communicative situation of the letter. Against the background of ancient letters and epistolary conventions of the time, this article examines the characteristics and the specific function of prayer (as text, act and subject) in First Thessalonians. It argues that the Christian message shapes and multiplies the references to prayer, also integrating short texts and acts of prayer which transcend the epistolary communication, deepening not only the relationship between Paul, Silvanus, and Timothy and the Thessalonians but also their relationship to God and in God.

This paper presents a critical philosophical and scientific examination of John Locke's empiricist doctrine of tabula rasa-the claim that the human mind is born as a blank slate, and that all knowledge arises solely from sensory experience and reflection. While Locke's theory played a foundational role in modern epistemology, this critique argues that it fails to account for a range of biological, psychological, and metaphysical phenomena. Drawing upon evidence from developmental psychology, neuroscience, epigenetics, and transcendental philosophy, I propose that the human mind is not a passive recipient of experience, but an active structure equipped with innate cognitive frameworks. These include pre-experiential behaviors, universal metaphysical intuitions, and biologically inherited patterns of perception and emotion. The paper concludes that human cognition is not purely empirical, but semi-innate-a dynamic interplay between inherited structures and lived experience. This model preserves the value of empiricism while correcting its overreach, offering a more nuanced understanding of the origins of human knowledge.

This illustrated study explores the manifold dimensions of mystery, fear, and the supernatural in ancient Roman culture. Through a detailed analysis of material artifacts—such as defixiones, lararia, apotropaic amulets, and votive offerings—the work examines how Romans coped with the inexplicable through ritual practices, magical beliefs, and religious symbolism. The essay combines archaeological evidence, literary sources, and epigraphic materials to reconstruct the emotional and spiritual landscape of a civilization deeply concerned with divine signs, curses, and protective gestures. An extensive Latin glossary and an annotated bibliography accompany the text, providing tools for further scholarly inquiry.

Il presente contributo intende approfondire il pensiero di Maurice Merleau-Ponty con particolare riferimento al concetto di intersoggettività e alle sue implicazioni nel contesto pedagogico e neuroscientifico. La filosofia merleau-pontiana, inscritta nella tradizione fenomenologica, decostruisce la dicotomia soggetto-oggetto e propone una visione incarnata della coscienza, nella quale il corpo è il medium fondamentale dell'esperienza e della relazione. L'intersoggettività, concepita non come semplice coesistenza di più soggetti ma come struttura originaria della soggettività stessa, diventa chiave interpretativa per ripensare la relazione educativa, specialmente nei contesti inclusivi. Inoltre, l'articolo mostra come la riflessione merleau-pontiana trovi un terreno di dialogo fecondo con le neuroscienze contemporanee, in particolare con la scoperta dei neuroni specchio, confermando l'ipotesi di una comprensione empatica pre-riflessiva. L'elaborazione concettuale si articola in cinque sezioni: 1) la fenomenologia del corpo vissuto; 2) l'ontologia dell'intersoggettività; 3) l'implicazione pedagogica della corporeità; 4) l'educazione inclusiva dei soggetti con disabilità; 5) il rapporto tra fenomenologia e scienze cognitive; La conclusione propone una rinnovata idea di educazione come incontro tra soggettività incarnate.

Using quantitative and qualitative findings from a study conducted at a large Greek university, the article observes the COVID-19 pandemic pedagogies through students' perspectives and lived experiences and examines emergent online learning as both an opportunity and a danger. The study reveals students' divergent views of emergency online learning. These views include both concerns about the further digitalization of higher education eroding the physical space of the embodied learning community on-campus and hopes for a more inclusive and digitalized university based on blended education. Blended systems appeal to students from divergent social backgrounds for a variety of reasons. There are several advantaged students who claim that the further digitalization of higher education will benefit primarily from the integration of academic requirements with digital capabilities. Students from disadvantaged backgrounds support blended learning systems including online learning, which may help overcome economic hardship in a country experiencing protracted crises. While the study points out that advanced technology needs to be encouraged and integrated into higher education learning practices, it challenges the sociotechnical imaginary of a post-coronial university based on platformization and learnification processes, which decentralize educational practices and bring them into students' homes, away from campus-based educational practices.

Synchronization and the bodily coordination of people in social interaction is by now a regular finding in psychotherapy research and social psychology. Recently, we have expanded the scope of synchrony research to empirical aesthetics and music. Studying audience members of public classical concerts, we hypothesized that the shared musical stimuli synchronize the physiological dynamics of listeners and, if so, the individual degree of synchrony is linked to a listener's aesthetic experiences, music appreciation, affect and personality traits. The same may be expected for synchronized movement. After data acquisition with over 900 participants, we can now report significant evidence of physiological synchrony (cardiac and respiratory measures, skin conductance response) as well as movement synchrony in classical audiences, and distinct patterns of association with self-rated subjective experience. We believe this shows how the experience of music is embodied in listeners' synchronies. We conclude this empirical review with suggestions how the embodiment approach may be situated in the philosophy of mind.

The concept of embodied cognition (EC) is not a settled one. A variety of theorists have attempted to outline different approaches and meanings related to this concept. They range from radical embodiment to minimal embodiment, and a number of positions in between. In addition, a variety of approaches to the study of cognition have been closely associated with the notion of embodiment -including enactive, embedded, and extended or distributed cognition approaches. Within these different perspectives there is no strong consensus on what weight to give to the concept of embodiment. Moreover, contrary to what some may think, not all EC approaches share a common opposition to the classical computational model of cognition. In this chapter I want to map out the landscape of these various senses of embodied cognition.

This paper explores the interdisciplinary intersections between queer theory and queer theology through a postmodern lens that unravels identity, doctrine, ritual, and the very conditions of knowing. The neologism unstraightening serves as both method and metaphor, challenging normative epistemologies, theological dogmas, and linguistic straightjackets. Drawing on multilingual sources and embodied voices from the margins, this work performs theology as poetic resistance and speculative hope. Structured as a living liturgy, each section offers meta-reflection, theoretical provocation, and theological disruption — culminating in a queer theo-ethics of becoming.

This paper explores perception as a scalar-collapse phenomenon, reframing visual experience not as passive reception but as a recursive, field-generating act. Drawing from the phenomenology of Merleau-Ponty, Lacanian theories of the gaze, and harmonic cosmology, we propose a scalar model in which ψ (signal field), φ (form structure), and χ (coherence vector) interact to produce the illusion of a stable visual world. The “Harmonic Eye” is introduced as a field-glyph that both generates and dissolves perception through recursive gaze. The act of seeing is revealed to be a metaphysical event wherein the observer and the observed co-emerge, fracture, and ultimately collapse into Ω—undivided silence. This work continues the Harmonic Codex’s broader aim of reintegrating metaphysical systems with scalar-field theory, perception mechanics, and recursive cosmology.

From an embodied and enactive point of view, the mind-body problem has been reformulated as the relation between the lived or subject body on the one hand and the physiological or object body on the other ("body-body problem"). The aim of the paper is to explore the concept of circularity as a means of explaining the relation between the phenomenology of lived experience and the dynamics of organism-environment interactions. This concept of circularity also seems suitable for connecting enactive accounts with ecological psychology. It will be developed in a threefold way: (1) As the circular structure of embodiment, which manifests itself (a) in the homeostatic cycles between the brain and body and (b) in the sensorimotor cycles between the brain, body, and environment. This includes the interdependence of an organism's dispositions of sense-making and the affordances of the environment. (2) As the circular causality, which characterizes the relation between parts and whole within the living organism as well as within the organism-environment system. (3) As the circularity of process and structure in development and learning. Here, it will be argued that subjective experience constitutes a process of sense-making that implies (neuro-)physiological processes so as to form modified neuronal structures, which in turn enable altered future interactions. On this basis, embodied experience may ultimately be conceived as the integration of brain-body and body-environment interactions, which has a top-down, formative, or ordering effect on physiological processes. This will serve as an approach to a solution of the body-body problem.

PHẠM VĂN THỎA * TÓM TẮT Giận là loại cảm xúc phổ biến và phổ quát của con người. Cơ thể vốn là nơi nảy sinh và xử lí các loại cảm xúc vì vậy cơ thể là nguồn kinh nghiệm quan trọng nhất trong quá trình nhận thức, biện giải và mô tả cảm xúc. Trên cơ sở của lí thuyết nghiệm thân cơ thể và phân tích ngữ liệu, bài viết tập trung vào nghiên cứu mối quan hệ giữa ý niệm giận với các vấn đề thuộc cơ thể: các phản ứng cơ thể và tình trạng rối loạn cả sinh học lẫn tâm thần. Nghiên cứu này kì vọng sẽ mở ra cách tiếp cận sâu hơn đối với vấn đề nghiên cứu cảm xúc từ góc độ ngôn ngữ học tri nhận. Từ khóa: giận, nghiệm thân, cơ thể, bệnh, cảm xúc. ABSTRACT Body embodiment in Vietnamese concept of anger Anger is a common and general kind of emotions among human beings. The body functions as the source as well as the analysis mechanism of emotions; therefore, body experience (body embodiment) plays the most important role in conception, interpretation and description of emotions. This study is to focus on the relationship between the concept of ANGER and body issues: body reactions, and functional as well as mental disorders, which is expected to bring about a closer approach to the inverstigating of emotions from the aspect of cognitive linguistics.

This paper discusses the use of the concept of embodied cognition as a framework for exploring aesthetic expression and experience. The role of emotion in cognition, in making sense of our physical and sociocultural environments, and in aesthetic experience is underscored. Having established this fundamental theoretical scaffolding, it is then employed as a novel perspective for comprehending the role of aesthetics in a non-Western cultural tradition, that of ancient Mesoamerica, as a case study. It is argued that the embodied paradigm can enable researchers to transcend the limitations of traditional Eurocentric perspectives, approaching the aesthetic creations of an indigenous tradition from a more neutral stance and contributing to the decolonialization of research in this area.

This chapter discusses the development of an embodied approach to semi-structured interviewing. It emerged from a PhD thesis that considers the significance of embodied knowing in Eco-Paganism. Since embodied knowing is tacit and hard to express in language, the research demanded a simple means to facilitate the participant's capacity to access and articulate it. The chapter outlines an initial approach and why that failed when it came to practical fieldwork application. It then introduces Focusing, a therapeutic technique that facilitates access to embodied knowing, and explains how this was adapted to semi-structured interviewing. The bulk of the chapter sets out each stage of this Focusing based methodology, from interviews to interpretation and validation. It concludes with a consideration of the limitations of this approach.

Background Several researchers have argued that disturbances in embodiment play an important role in the development of psychological health problems among adolescents. The purpose of the present study was to use the 12-item Embodiment Scale (ES-12), with its three subscales Harmonious Body (HB), Disharmonious Body (DB), and Body for Others (BO), (1) to identify subgroups of adolescents with different profiles on the ES-12 scales, and (2) to see how these profiles are associated with patterns of psychological health problems. Methods The participants were 530 adolescents with a mean age of 14 years (SD = 0.89), who filled out the ES-12 and measures of disordered eating, non-suicidal self-injury (NSSI), anxiety, and depression. Hierarchical cluster analysis was used to divide the sample into (1) subgroups with different profiles of HB, DB and BO and (2) subgroups with different psychological health profiles. Cross-tabulation was used to study associations between different embodiment profiles and different patterns of psychological health problems. Results Five different profiles of embodiment were identified: Strong Embodiment, Average Embodiment, Weak Embodiment, Body for Others, and Low Body Harmony. Five different psychological health profiles were identified: Multiple Problems, Multiple Problems without NSSI, Disordered Eating Only, Average Psychological Health, and a Healthy profile. Cross-tabulation showed that individuals with a Strong Embodiment profile were over-represented among adolescents in the Healthy cluster, and that individuals with the Weak Embodiment profile were over-represented in both Multiple Problems clusters. Individuals with a Body for Others profile were overrepresented among adolescents with a Disordered Eating Only profile but not among adolescents with Multiple Problems profiles. Conclusions These findings align with theoretical frameworks which emphasize the importance of embodiment for the understanding of psychological health problems. At the same time, the results go against theories that attribute a central role to high levels of experienced Body for Others for the development of psychological health problems.

God unites body and soul for human flourishing. The body does not compete with the soul; it unites with the soul to produce embodied, soulful experience. Embodied experience feeds the soul, while the soul informs embodied experience. Meaning arises from this union: embodiment allows loving relationship, materiality allows intense sensation, and decisions within time produce moral consequence. Soul and body are as inseparable for vitality as light and heat are for fire.

Crowding is a visual perceptual phenomenon that refers to impaired ability to recognize a suprathreshold object when it is presented in the vicinity of other objects. Crowding therefore poses a limit on object recognition. The phenomenon is regarded to be one of the reasons why young children need large textbook letters. Several studies have provided evidence that crowding imposes a bottleneck on reading speed, and reading long words. Thus, crowding influences visual perception and object recognition in young children. Recent studies show that crowding is stronger in children with visual impairment than in children with normal vision. But which factors are responsible for these strong crowding effects? And how can we reduce crowding in children with visual impairment for whom low visual acuity in itself already poses a bottleneck on object recognition? This review article tries to answer these questions. This knowledge is useful for educational psychologists, because crowding can in...

Background Adolescence is characterized by large bodily changes and a heightened body-focus. It is also a sensitive period for the onset of various forms of psychopathology. Previous longitudinal studies have shown that body dissatisfaction is a predictor of disordered eating, non-suicidal self-injury (NSSI), and depression among adolescents. Body dissatisfaction, however, only represents one aspect of bodily self-experience. Another aspect is embodiment, defined as the anchoring of one's identity in bodily self-experience. Research in this area, however, has been hampered by the lack of a psychometrically sound measure of embodiment that can be administered to adolescents. The purpose of the present study was to develop a brief measure of embodiment suitable for young adolescents. Methods A 12-item Embodiment Scale (ES-12) was developed and underwent confirmatory factor analysis and tests of internal consistency, test-retest reliability, measure invariance, subscale inter-correlations, and construct validity. Incremental validity was analyzed to see if the ES-12 could predict disordered eating, non-suicidal self-injury, depression, and anxiety, above and beyond that of a measure of body dissatisfaction. Results The ES-12 was found to exhibit robust psychometric properties, such as a distinct three-factor structure, strong internal consistency, and good test-retest reliability. It demonstrated good convergent and divergent validity, indicating that its three subscales-Harmonious Body, Disharmonious Body, and Body for Others-are significantly associated with a range of psychological health issues in adolescents. In addition, the ES-12 demonstrated consistent incremental validity by predicting disordered eating, NSSI, depression, and anxiety, beyond that of a measure of body dissatisfaction. Conclusions The results suggest that ES-12 is a useful instrument in research on the experience of embodiment among adolescents.

Author(s): Abrahamson, D; Andrade, A; Bakker, A; Nathan, MJ; Walkington, C; Lindgren, R; Brown, DE; Zohar, AR; Levy, ST; Danish, JA; Maltese, AV; Enyedy, N; Humburg, M; Saleh, A; Dahn, M; Lee, C; Tu, X; Davis, B; Georgen, C; Lindwall, O | Abstract: © ISLS. Inspired by the current embodiment turn in the cognitive sciences, researchers of STEM teaching and learning have been evaluating implications of this turn for educational theory and practice. But whereas design researchers have been developing domain-specific theories that implicate the role of physical movement in conceptual learning, the field has yet to agree on a conceptually coherent and empirically validated framework for leveraging and shaping students’ capacity for physical movement as a socio–cognitive educational resource. This symposium thus convenes to ask, “What is movement in relation to concepts such that we can design for learning?” To stimulate discussion, we highlight an emerging tension across a set of innovati...

This article explores the cremation burial practices of a pre-Tarascan community at Los Tamarindos, focusing on the perceptions of the bodies of those cremated. To reconstruct this element of mortuary practices in the Middle Balsas River basin during the Postclassic period, we analyzed the thermal alterations, anatomical arrangements, and spatial distribution of cremains within funerary urns. Our findings shed light on the low efficiency of cremation processes, which affect the resistance of cremains to mechanical damage and influences the spatial distribution of cremains in the burials. As a result, we were able to register only one case of an intentional distribution of human remains within a funerary urn: skull fragments were dominant in the upper part of the funerary vessel, with a gradual reduction in favor of the lower limb fragments toward the bottom. We also explored the potential presence of intentional manipulation of human remains in the majority of adult burials, offering new perspectives on cremation mortuary rites during the Middle and Late Postclassic period in the Middle Balsas region.

This paper discusses the facilitation of actor training as a holistic education effected through somatic-informed processes of embodiment. It will draw on applications of the work of Moshe Feldenkrais (1904-1984), understood as an enactive and ecological model of reflective self-creation through movement, within actor training contexts. It examines the construction of a Feldenkrais-informed educational practice which draws on Feldenkrais’ practices of ‘Awareness through Movement’ and ‘Functional Integration’. In addressing the themes of this conference, this paper considers Doidge’s (2015) writings on neuroplasticity which places Feldenkrais’ non-dualist practices, within the development of ‘flexible minds’ (Feldenkrais 2010) and at the forefront of learning approaches that use embodiment as a vessel for transformation of brain functions.

In the ecological discourse on nature and the environment, the natural side of humans, which we experience as our own corporeality, plays hardly any role. To address this deficiency, the paper proposes the concept of conviviality. It refers to a primary connection with the living environment, conveyed through our own sense of aliveness and embodiment. The concept encompasses three interconnected aspects:
1) An epistemological aspect, according to which we can only recognize other living beings as such and distinguish them from inanimate things through the experience of our shared bodily existence;
2) A natural-philosophical and ecological aspect, which relates to the fundamental interdependence of all living beings and the interpenetration of life and the environment;
3) An ethical aspect, where our kinship and connection with living beings form the basis for an attitude of care and commitment towards them.
The three aspects are based on the same fundamental structure, namely the interdependence of the living, both in subjective, phenomenal terms, and in objective, ecological terms. At the same time, they are grounded in our corporeality, which points to the relational nature of our existence, our life in relationships and in ecological contexts. In this way, the fundamental kinship of our lived bodies with living nature becomes the basis for an ecological ethic.

This research investigated the potential of folk opera as a tool for HIV and AIDS education in Papua New Guinea. It began with an investigation on the indigenous performativities and theatricalities of Papua New Guineans, conducting an audit of eight selected performance traditions in Papua New Guinea. These traditions were analysed, and five cultural forms and twenty performance elements were drawn out for further exploration. These elements were fused and combined with theatre techniques from western theatre traditions, through a script development process involving Australians, Papua New Guineans and international collaborators. The resulting folk opera, entitled Kumul, demonstrates what Murphy (2010) has termed story force, picture force, and feeling force, in the service of a story designed to educate Papua New Guinean audiences about HIV and the need to adopt safer sexual practices. Kumul is the story of a young man faced with decisions on whether or not to engage in risky sexual behaviours. Kumul's narrative is carefully framed within selected Papua New Guinean beliefs drawn from the audit to deliver HIV and AIDS messages using symbolic and metaphoric communication techniques without offending people. The folk

Despite the increasing focus on non‐dualistic and materialist approaches in education technology studies, the materiality of the body has not been adequately examined. Because of the heavy orientation towards affordance, interaction, participation, inclusion and access at the interface or between various spatial and liminal settings, the subject's body has been addressed and analysed as a non‐corporeal construct, primarily at an abstract, theoretical or textual level. This paper intends to complement existing research by proposing a carnal move that would enact an ethnography of corporeality. It will do so by doing two things: first, by drawing from Don Ihde's human–technology relations to foreground the body in technology use; and secondly, by adapting Marcel Mauss's conceptualisation of body techniques for a carnal methodological move in investigating technology‐enhanced learning and digital literacies.

How do instructors guide students to discover mathematical content? Are current explanatory models of pedagogical practice suitable to capture pragmatic essentials of discovery-based instruction? We examined videographed data from the implementation of a natural user interface design for proportions, so as to determine one constructivist tutor’s methodology for fostering expert visualization of learning materials. Our analysis applied professional-perception cognitive–anthropological frameworks. However, several types of tutorial tactics we observed appeared to ‘‘fall between the cracks’ ’ of these frameworks, due to the discovery-based, physical, and semantically complex nature of our design. We tabulate and exemplify an expanded framework that accommodates the observed tactics. The study complements our earlier focus on students ’ agency in discovery (in Abrahamson et al., Technol Knowl Learn 16(1):55–85, 2011) by offering an empirically validated resource for researchers, instruc...

Purpose Multisensory stimulation is integral to experiential consumption. However, a gap persists between recognition of the importance of multisensory stimulation and the research techniques used to study the effects of such stimulation on consumption experiences. This article draws on sensory anthropology to narrow the gap. Design/methodology/approach Sensory anthropology has the potential to help consumer researchers understand multisensory stimulation and its effect on consumption experiences. To highlight this potential, ethnographic fieldwork is reported for two related experiential settings: yacht racing and adventure racing. Findings It is shown how consumer researchers can apply concepts and data collection techniques from sensory anthropology to derive powerful insights into consumption experiences. A set of guidelines and examples is derived from the embodied concepts associated with sensory anthropology, namely, kinaesthetic schema, bodily mimesis, the mindful body and l...

Embodied pedagogy in the Indian context is still considerably underdeveloped both as a practice and as a discourse. While there are numerous examples of curricular innovations in mathematics education to include hands on, experiential teaching (Banarjee in Ramanujam & Subramaniam, 2012:183) and anecdotal evidence of teachers using elements of embodied pedagogy in their own classroom practice, there is very little systematic, documented study of this. Globally, empirical scholarship regarding the use of embodied pedagogy in mathematics is largely in agreement that cognitively relevant actions shape conceptual frameworks, yet “there is currently no clear, principled guidance for identifying the embodied experiences that will benefit reasoning about specific mathematical ideas” (Walkington et al., 2022). This paper seeks to add to the emerging scholarship around embodied pedagogy in mathematics learning through a small scale, qualitative study that reflects on the design and delivery of a geometry module conducted in a school in Bangalore, India.

This study's main objective is to analyse the situation of street artists in Europe, taking into account as much as possible the 27 Member countries. It evaluates the importance of street arts and the characteristics of this artistic sector. This study's results are based on still confidential aesthetic and social research, enriched with surveys and interviews on the economic, political and cultural context of these practices, considering the multidisciplinary nature of these forms, their social and urban involvement as well as the publics that have access to them. Based on the specifications of the European Parliament, the study focuses on factual information, when it is available, and on analysis; it reflects the viewpoints of the professionals queried.