Revista Latinoamericana de Estudios sobre Cuerpos, Emociones y Sociedad
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Women pride through belly dance. Feminist empowerment and cultural debates in western oriental dance
Full text linkThe professional and amateur practice of oriental dance and Fusion Belly dance has known a significant boom in the West during the last decades. More than just a choreographic practice, these dance disciplines are the focus of important debates in cultural studies, related to feminism and postcolonialism. The historical evolution of oriental dance is closely related to colonial influence and cultural Orientalism, as aesthetics have evolved during the 20th century mixing traditional Egyptian folklore and western dance influences, which resulted in a growing popularity among Western audiences. However, nowadays, an awareness among oriental dance professionals regarding cultural debates has emerged. For practitioners, oriental dance and Fusion Belly dance offer the possibility of creating bonds between women, promoting self-confidence, pride and acceptance of all non-normative bodies, and even spreading oriental culture. In this article we propose to study, through the methodology of danced interviews, how dance teachers in France (Toulouse), Spain (Valencia and Barcelona) and the United States (Portland) communicate these debates and values through an aesthetic expressing the pride of the female body and the respect for oriental cultures.The professional and amateur practice of oriental dance and Fusion Belly dance has known a significant boom in the West during the last decades. More than just a choreographic practice, these dance disciplines are the focus of important debates in cultural studies, related to feminism and postcolonialism. The historical evolution of oriental dance is closely related to colonial influence and cultural Orientalism, as aesthetics have evolved during the 20th century mixing traditional Egyptian folklore and western dance influences, which resulted in a growing popularity among Western audiences. However, nowadays, an awareness among oriental dance professionals regarding cultural debates has emerged. For practitioners, oriental dance and Fusion Belly dance offer the possibility of creating bonds between women, promoting self-confidence, pride and acceptance of all non-normative bodies, and even spreading oriental culture. In this article we propose to study, through the methodology of danced interviews, how dance teachers in France (Toulouse), Spain (Valencia and Barcelona) and the United States (Portland) communicate these debates and values through an aesthetic expressing the pride of the female body and the respect for oriental cultures
Experiencias evocadoras de la emoción Kama Muta en jóvenes mexicanos: sentirse conmovido por amor
Full text linkKama Muta is an emotion of self-transcendence related to being moved by love. This emotion has been mostly studied in English-speaking countries and through transnational comparative studies. This work aims to analyze and categorize experiences that evoke Kama Muta or "being moved by love" in young people from Jalisco, Mexico, as well as to identify the actors and situations with which this emotion is related. The study was qualitative, it was carried out with 328 young men and women between 17 and 29 years old, who answered a survey about situations reminiscent of Kama Muta. The findings revealed that the four most evocative events for Kama Muta are reunions, death scenes, acts of kindness or charity, and acts of filial/partner love. Among the most evocative actors in this emotion were family and friends.Kama Muta es una emoción de auto-trascendencia relacionada con sentirse conmovido por amor. Esta emoción ha sido mayormente estudiada en países angloparlantes y a través de estudios comparativos trasnacionales. En este trabajo se buscó analizar y categorizar experiencias evocadoras de la emoción Kama Muta o “sentirse conmovido por amor al prójimo” de jóvenes de Jalisco, México, así como identificar los actores y situaciones con los que se relaciona esta emoción. El estudio fue cualitativo, se realizó con 328 jóvenes de entre 17 y 29 años, los cuales respondieron una encuesta acerca de situaciones evocadoras de Kama Muta. En los hallazgos se encontró que los cuatro eventos más evocadores de Kama Muta son los reencuentros, las escenas de muerte, los actos de bondad o caridad y los actos de amor filial/de pareja. Entre los actores más evocadores de esta emoción son la familia y las amistades
Women Bodies and Emotions in Writings by Dalit Women Writers in India
Full text linkBasándose en las concepciones teóricas sobre el cuerpo de los estudios corporales y la escritura de la vida de escritoras Dalit como Bama, Baby Kamble y Urmila Pawar, este artículo intenta comprender cómo las mujeres dDlit escriben sus cuerpos femeninos en sus textos autobiográficos y los presentan de distintas formas que subvierten la dócil imagen acordada a sus cuerpos desde tiempos inmemoriales. Las mujeres Dalit a menudo incluyen sus experiencias emocionales y corporales en sus escritos autobiográficos en el proceso de revalorizar diversos aspectos de la experiencia humana.
Este artículo también explorará cómo la escritura de la vida cargada con un cierto sentido de “emoción” se convierte en una herramienta significativa para que las mujeres expresen sus preocupaciones y, al hacerlo, presenta una narrativa en la que las mujeres tienden a ocupar posiciones de sujetos, reescribiendo así el guión androcéntrico de una manera que proporcione agencia a los personajes femeninos Dalit.Drawing upon theoretical conceptions on body from body studies and life-writing of Dalit women writers such as Bama, Baby Kamble, and Urmila Pawar, this article attempts to understand how Dalit women write their female bodies into their autobiographical texts, and present them in ways that subvert the docile image accorded to their bodies since time immemorial. Dalit women often include their emotional and bodily experiences in their autobiographical writings in the process of revaluing varied aspects of human experience.
This article will also explore how life-writing charged with a certain sense of ‘emotion’ becomes a significant tool for women to voice their concerns, and in so doing, presents a counter narrative in which women tend to occupy subject positions, thereby rewriting the androcentric script in a manner that provide agency to Dalit women characters.
Relacionándose al dolor de otros: La experiencia de quienes se vinculan a pacientes con fibromialgia en la ciudad de Santiago de Chile.
Full text linkThe objective of this work was to understand the experience of those who have some closeness and are linked from the role of caregivers to patients diagnosed with fibromyalgia. During 2018, a series of in-depth interviews was conducted with a group of eight people in the city of Santiago de Chile, linked from the role of parents, siblings, friends or partners to those who suffer from fibromyalgia seeking to know the set of shared senses that it is possible to deduce around his experience with said diagnosis. The results show six thematic axes that define and build the experience of these people: 1) Diagnosis and causes of fibromyalgia, 2) Performance and fibromyalgia, 3) Reactions towards pain, 4) Future perspectives, 5) Costs of treatment , and 6) Learnings. The foregoing allows us to delimit the conditions that are necessary so that the pain reported by those who suffer from fibromyalgia is experienced by those who are linked to such people, as a legitimate experience of suffering.El objetivo del presente trabajo fue comprender la experiencia de quienes presentan alguna cercanía y se vinculan desde el rol de cuidadores a pacientes con diagnóstico de fibromialgia. Durante el año 2018, se realizó una serie de entrevistas en profundidad a un grupo de ocho personas en la ciudad de Santiago de Chile, vinculados desde el rol de padres, hermanos, amigos o parejas hacia quienes padecen fibromialgia buscando conocer el conjunto de sentidos compartidos que es posible desprender en torno a su experiencia con dicho diagnóstico. Los resultados dan cuenta de seis ejes temáticos que delimitan y construyen la experiencia de dichas personas: 1) Diagnóstico y causas de la fibromialgia, 2) Rendimiento y fibromialgia, 3) Reacciones hacia el dolor, 4) Perspectivas futuras, 5) Costos del tratamiento, y 6) Aprendizajes. Lo anterior permite delimitar las condiciones que resultan necesarias para que el dolor referido por quienes padecen fibromialgia, sea vivenciado por quienes se vinculan a dichas personas, como una experiencia legítima de sufrimiento
“Caso”, “morto” e afins: significados do cadáver em meio à sua medicalização
Full text linkThe purpose of this article is to understand how the medicalization of death, that is, the transformation of death into an institutionalized event according to the model of medicine of death and disease, interferes in social organization of death in Brazil today. In this article, we elicit two examples of technical knowledge and practices related to this medicalization. The first was the discourse organized by the Brazilian State and its agents on the fulfillment of the Death Certificate and how it implicitly separates illness, injury and death from its social background. The second was the speeches of the workers at the Coroner's Office and in the embalming laboratories and how they approximate (or depart) from the official language. Our goal is to show how death as a research object is not a separate “thing”, independent of the social elements that give it visibility.O objetivo deste artigo é entender como a medicalização da morte, isto é, a transformação da morte em um evento institucionalizado segundo o modelo da medicina de morte e doença, interfere na organização social da morte no Brasil atual. Nesse artigo, tiramos dois exemplos de saberes e práticas técnicos relativos à essa medicalização. O primeiro foi o discurso organizado pelo Estado brasileiro e seus agentes sobre o preenchimento da Declaração de óbito e como ele implicitamente separa doença, lesão e morte de seu fundo social. O segundo foram os discursos dos trabalhadores no Instituto Médico-Legal e nos laboratórios de tanatopraxia e como eles se se aproximam (ou se afastam) da linguagem oficial. Queremos mostrar como a morte enquanto um objeto de pesquisa não é uma “coisa” separada e independente dos elementos sociais que lhe dão visibilidade
Una Tipología emocional para investigaciones empíricas sobre la protesta social. The emotion of protest de James M. Jaspers.
No full textThis review focuses on James Jaspers' latest book The Emotion of Protest published in 2018 and still untranslated into Spanish. The aim of this paper is to review the contributions of the work to the field of study of emotions, focusing on the author’s arguments about the explanatory potential of emotions in protest as well as the proposed emotional typology for use in empirical research. For this purpose, a critical reading of the text will be proposed, placing its main conceptual and methodological contributions, emphasizing the dialogues that Jaspers establishes with theories of social action, studies dedicated to social movements and the specific field of emotions.Esta reseña se centra en el último libro de James Jaspers The Emotion of Protest publicado en 2018 y aún sin traducción al español. El objetivo de este escrito es recorrer los aportes de la obra al campo de estudio de las emociones haciendo foco en los argumentos del autor sobre el potencial explicativo de las emociones en la protesta así como la tipología emocional propuesta para su uso en investigaciones empíricas. Para esto, se propondrá una lectura crítica del texto ubicando sus principales aportes conceptuales y metodológicos haciendo hincapié en los diálogos que Jaspers establece con las teorías de la acción social, los estudios dedicados a los movimientos sociales y el campo específico de las emociones
Estudio de las emociones mercantilizadas que circulan entre trabajadoras sexuales, hombres mineros y sus parejas, en la Cultura minera de Antofagasta, Chile
Full text linkIn this article we seek to understand the meaning of the emotions that circulate among Antofagasta mine workers, their partners and sex workers. Open interviews were held with men and women linked to the large-scale copper mining industry. Among the relevant findings, the emotions of the women participants are differently oriented. Emotions associated with unconditional motherhood were visible among the female partners of miners - a position that gives them status, privileges and benefits that enable them to concentrate power and control in private spaces. The emotional expressions that predominate among the mining men are those of loneliness and anger, with the constant search to freely satisfy their desires. Sex workers in their link with mining men commercialize their emotions, valuing parts of their bodies, which they offer in erotic exchange. Men and women of the triad occupy positions of power, situated based on a market logic.En este artículo se busca comprender el significado de las emociones que circulan entre los trabajadores mineros antofagastinos, sus parejas y las trabajadoras sexuales. Se realizaron entrevistas abiertas a hombres y mujeres vinculados a la gran minería del cobre. Entre los hallazgos relevantes encontramos que las emociones de las mujeres de la tríada se orientan y diferencian entre sí; las mujeres parejas de mineros se orientan a una maternidad incondicional que les da estatus, privilegios y beneficios para concentrar poder y dominio en espacios privados. Las expresiones emocionales que predominan en el hombre minero son de soledad y rabia, con la búsqueda constante de satisfacciones líquidas a sus deseos e insatisfacción. Las trabajadoras sexuales en su vínculo con el hombre minero mercantilizan sus emociones, valorando partes de sus cuerpos, que ofrecen en el intercambio erótico. Hombres y mujeres de la tríada ocupan posiciones de poder, situados desde una lógica de mercad
Corpolaridades: cuerpos producidos en una cuidadosa antártica
Full text linkAntarctica is a peculiar territory: with extremely low temperatures, light patterns different from other continents, governed by experimental geopolitics, without indigenous population but nevertheless inhabited year by year by logistic stuff and researchers. Antarctica requires specific bodies, capable of dealing with harsh conditions. What bodies are fit enough to go to Antarctica? How do they resist? This article summarizes the results of a master's thesis in sociocultural anthropology, which attempts to address care practices as a technology that sustains the continent: environmental, physical, emotional, institutional, interpersonal and labour care, which provides scientific productivity and the continuation of the Antarctic project. Through an ethnographic approach to Julio Escudero Scientific Station in Antarctica and Punta Arenas in Chile in 2019, I travelled with scientific workers of the Antarctic Scientific Expedition (ECA55 in Spanish), concluding that Antarctic workers deploy practices of caring for themselves, others, their projects and Antarctica itself. These workers, selected and produced, Antarctica-makers, are characterized here as “cor(polar)ities”.La Antártica es un territorio particular: con temperaturas extremas, regímenes de luz distintos a otros continentes, gobernado de maneras experimentales, sin población originaria y sin embargo habitado año a año por investigadores y logísticos/as. Antártica requiere cuerpos específicos, capaces de lidiar con sus duras condiciones ¿qué cuerpos habitan el continente? ¿cómo resisten? Este artículo presenta los resultados de una tesis de antropología sociocultural que aborda prácticas de cuidado como tecnología sostenedora del continente; cuidados ambientales, físicos, emocionales, institucionales, interpersonales y laborales, que garantizan la productividad científica y la continuación del proyecto antártico. Mediante un acercamiento etnográfico a la base científica Julio Escudero, Antártica y Punta Arenas, Chile, viajo con trabajadores científicos en la Expedición Científica Antártica (ECA55) en 2019. Estos trabajadores antárticos especializados despliegan prácticas para la mantención de sí, del otro, de su trabajo y de Antártica misma. Trabajadores seleccionados y marcados por el proyecto antártico, productores de Antártica, se caracterizados aquí como “cor(polar)idades”