By Helen Thomas, Jamilah Ahmed
Cultural our bodies: Ethnography and conception is a special assortment that integrates more and more key parts of social and cultural examine: the physique and ethnography.
- Breaks new floor in a space of analysis that remains a primary subject matter of discussion and study around the humanities and social sciences
- Draws on ethnography as an invaluable technique of exploring our daily social and cultural environments
- Constitutes a major step in constructing key parts of research, the physique and ethnography, and the connection among them
- Brings jointly a world and multi-disciplinary staff of scholars
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Additional info for Cultural Bodies: Ethnography and Theory
This has been a lesson in itself. But the inevitable failure in the act of representation is not necessarily defeat. Ethnographic representation should aspire to better kinds of failure, to paraphrase Samuel Beckett’s evocative phrase. This involves being open to the complexities and incomplete nature of present-tense experience, while at the same time avoiding reduction, ﬁxing, and closure. Perhaps this draws attention to the ethics of thinking itself. If thinking is a moral act, what kind of moral act is it (Geertz 2001), speciﬁcally when it involves intimate dialog of the kind described here?
384). So Gallo’s tattoos are about both afﬁrmation and damnation, arousing both desire and disgust. There are connections between Gallo’s experience and tattooing in the United Kingdom. In media representations images of tattooed men are associated with violence and football hooliganism. Similarly, Inscriptions of Love 31 tattooed working-class women have been associated, up until quite recently, with sexual deviance, prostitution, and criminality. ”2 All of these attributes were connected in one form or another with abuses of the body.
For example, they offer a brief history of tanning the skin by exposing it to the sun. A suntan was viewed as a sign of low status (a peasant) in the nineteenth century and women, in particular, were warned of the dangers of the sun on their skins. In the twentieth century, a tanned skin became a marker of high status (evidence that you could afford to go on holiday abroad) and an indicator of good health. Despite recent medical warnings regarding the health dangers associated with tanning the skin, the desire for “sun-seeking” and a tanned (heightened aesthetic) body remains high on the agenda of a large majority of the population in our consumerist-orientated “tourist” culture.