1,720,963 research outputs found
Self-cultivation and collective salvation among Chinese and non-Chinese Qigong practitioners
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Self-Cultivation and Collective Salvation among Chinese and Non-Chinese Qigong Practitioners
No full textResearcher positionality in New Religious Movements: three models of ethnographic participation in a transnational Qigong group
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“When the spirit cannot feel the body”: Overcoming Cartesian mind-body dualism with qigong practice
Full text linkRésumé:
La discussion suivante met en évidence des parallèles entre les « circuits d’information »
décrits dans le travail de Yuasa Yasuo (1925-2005) et les expériences rapportées lors d’un travail de
terrain ethnographique effectué avec des praticiens de qigong du style « Zhineng qigong ». Nous observons leur progression dans quatre étapes successives d’unité corps-esprit qui aboutissent au dépassement de la séparation cartésienne entre le corps et l’esprit et finalement une guérison de leur
maladie. J’illustre cette progression avec le cas clinique de Luca, un homme de 32 ans né en Italie,
qui explique son rétablissement d’une blessure invalidante au bas du dos en termes de « réunification
» de son corps, qi et esprit grâce au zhineng qigong. J’argumente que le qigong et les pratiques
comparables de la conscience du corps impliquent des techniques de mouvement, de respiration,
de visualisation et, plus encore, façonnent une nouvelle relation entre le corps et l’esprit, soi et les
autres, qui peut être vécue comme profondément thérapeutique.
Abstract:
The following discussion points out parallels between the “information circuits” described in the work of Yuasa Yasuo (1925-2005) and experiences reported during ethnographic fieldwork with practitioners of the zhineng qigong style of qigong as they progressed through four successive stages of body-mind unity, culminating in their overcoming the Cartesian separation between body and mind and recovery from illness. I illustrate this progression with the clinical case of Luca, a 32-year old male born in Italy, who explained his recovery from an incapacitating injury to his lower back in terms of the “re-unification” of his body, qi, and mind through zhineng qigong. As I argue, not only do qigong and comparable body-awareness practices entail techniques of movement, breathing, and visualization, they should also be understood as forging a new relationship between body-mind and self-other which may be experienced as profoundly therapeutic.link_to_subscribed_fulltex
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Secularization, Sacralization and subject formation in modern China
No full textModern Chinese history can be recounted in terms of three seemingly contradictory narratives: forced secularization; religious resilience and revival; and the sacralisation of the nation and its secular state. Secularization, de-secularization and sacralisation have been simultaneous and often mutually reinforcing processes. Reviewing the relationship between Chinese political movements and religious impulses in the late imperial, Republican, Mao and Reform-eras, we argue that this apparent paradox derives from a uni-linear understanding of secularization vs. de-secularization. China’s encounter with secular modernity cannot be adequately understood as a trend towards a “more” or “less” religious society, but ought to be described in terms of a changing configuration of four “poles” of religious subject formation: the sacred/profane and the enchanted/secular. This shifting configuration has led to the sacralisation of the Communist Party, the profanation of society, and the growth of an “enchanted underbelly” of religious networks and practices in the local interstices of the nation-state.link_to_subscribed_fulltex
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