By Patricia Vertinsky, Jennifer Hargreaves
Up to now decade, there was an outpouring of books on 'the physique' in society, yet none has targeted as particularly on actual tradition - that's, cultural practices reminiscent of recreation and dance during which the relocating actual physique is primary. Questions are raised in regards to the personality of the physique, particularly the relation among the ‘natural’ physique, the ‘constructed’ physique and the ‘alien’ or ‘virtual’ physique in the course of the e-book. the topics of the e-book are large in scope, together with: actual tradition and the fascist physique activity and the racialised physique activity medication, healthiness and the tradition of chance the feminine Muslim carrying physique, strength, and politics experiencing the disabled wearing physique embodied exhibitions of striptease and activity the social common sense of sparring recreation, women and the neoliberal physique. actual tradition, energy, and the physique goals to collapse disciplinary limitations in its theoretical ways and its readership. The author’s muli-disciplinary backgrounds, show the frequent topicality of actual tradition and the physique.
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Additional info for Physical Culture, Power, and the Body (Routledge Critical Studies in Sport)
From this perspective, the camaraderie, national harmony and pursuit of excellence promised by sport is all just a myth – a prison, as Brohm (1976) tells us, of measured time, for the reality of elite competitive sport constitutes a huge blind spot for social consciousness. Sport, Abdel-Shehid explains, naturalizes all of the bodies in its purview, 18 Jennifer Hargreaves and Patricia Vertinsky endowing them with particular truths and a particular voice. Thus the sportocracy is able to accomplish two things: first it naturalizes the social body, or body politic; and secondly, it freezes individual bodies into immutable identity categories such as male, female, black, and white.
Inexperienced physical education teachers were not Laban’s preferred material nor were they potential dance professionals. 29 She was the one who implemented her version of his ideas, Laban being ‘too catholic in his intellectual and artistic concerns to devote himself exclusively to the pursuit of teacher training’ (Willson 1998: 38). His influence occurred without his personal touch, and this would lead to schisms among those who interpreted his views with different degrees of rigidity (Brinson 1991: 65–6).
1978) Sport: A Prison of Measured Time, trans Ian Fraser, London: Ink Links Ltd. Brown, N. and Szeman, I. (2002) ‘Michael Hardt and Antonio Negri interviewed by Nicholas Brown and Imre Szeman’, Cultural Studies, 16(2): 173–92. Burkitt, I. (1999) Bodies of Thought: Embodiment, Identity and Modernity, London: Sage Publications. Butler, J. (1993) Bodies That Matter: On the Discursive Limits of ‘Sex’, New York: Routledge. Connell, R. (1987) Gender and Power, Cambridge: Polity Press. Csordas, T. (1994) ‘Introduction: the body as representation and being-in-the-world’, in Csordas, T.