Chapter 1 offers a radical reinterpretation of the gender of Michael Psellos, one of Romanía’s most well-known scholars as well as one of few figures from the Middle Byzantine period to have received extensive gender analysis. The chapter starts with biographical information about his education and personal life. It continues with the role that learning played in his self-definition and his depiction of others, especially in his many encomia. It argues that, in his writings, education and learning could act as ‘masculine capital’, which, when accumulated, could be used to allow for less masculine behaviours in other areas of life, both propping up and subverting hegemonic ideals of physical strength. Finally, it considers the implications of this for Psellos’ work, from his descriptions of hunting and warfare to his emotional life.

Nineteenth-century studies has – like other fields – sought to move beyond the notion of progressive secularization in which religious beliefs disappear in modernity. But what will replace this paradigm? A compelling alternative emerges when we attend to how the Romantics and Victorians resist what Charles Taylor calls “excarnation” – the modern construal of religion primarily as inward belief unhooked from material reality and ritual forms. The Romantics’ and Victorians’ liturgical fascinations signal a suspicion of excarnation and an attempt to re-poeticize religion. The full significance of this use of liturgy, however, only appears in light of a much deeper genealogy of modernity stretching back to the late-medieval rise of voluntarism and nominalism. Such a genealogy reveals the theological origins of so many modern bifurcations (natural/supernatural, reason/faith, etc.) – bifurcations that nineteenth-century texts challenge and rethink by way of liturgy. Examples from Keats, Hopkins, Carlyle, Arnold, Dickens, and others forecast the book’s main arguments.

This chapter explores the perceptual acts modelled by John Clare’s poetry, especially in encounters with the more-than-human world. Rather than foregrounding the ways a perceiving ego shapes a landscape, Clare details situations and perspectives readers can imaginatively enter and emphasizes the ways that the situations themselves invite receptivity. He normalizes ecologically attuned modes of perception by presenting them as enabled by the places, plants, and animals his speakers encounter more than the speakers themselves. Focusing on poems that place speakers among or beneath birds and weeds, including ‘To an Insignificant Flower’, ‘The Fens’, and some shorter bird poems, Falke describes the poetic means through which Clare encourages epistemological humility and other-directedness. She then articulates a mode of reading Clare’s poetry based on these same perceptual habits.

• Practicing self-compassion – kindness towards ourselves, an understanding of our common humanity, and mindfulness – can be an important contributor to the development of a positive body image.

• There are many ways to practice self-care that extend beyond grooming practices and may include nurturing our social relationships.

• Examining what it is that adds meaning to our lives and working to enhance our eudaimonic well-being can also enhance our body image.

Embodiment is a key concept in the social sciences and has been particularly useful in discussions of the body, health, and disease. Embodiment allows us to connect the subjective experiences of the body, as well as its lived materiality, to broader social contexts. The concept also helps researchers make sense of the ways in which the body is inscribed with history, politics, and culture. This chapter explores the concept of embodiment in the social sciences and its potential use in DOHaD. We argue that it is important to integrate concepts/tools from the social sciences, in this case embodiment, as biosocial collaborations compel cross-disciplinary legibility and a shared vocabulary. Moreover, this integration of concepts and tools would allow DOHaD as a field to deepen awareness and understanding of the kind of influence environmental experiences can have on the development of health and disease over the lifecourse. We suggest that this deeper awareness and understanding achieved through employing the embodiment concept can make DOHaD research and interventions more socially just and socially sensitive.

This chapter analyzes the stepwise formation of the functional germ cell concept of sustainable mobility for elderly home care clients, following the principle of ascending from the abstract to the concrete. During a lengthy process of intervention research, a new instrument called mobility agreement was introduced to facilitate the inclusion of regular mobility exercises in home care visits and in the daily lives of the clients. In encounters between home care workers and their elderly clients, aimed at implementation of the mobility agreement, the new concept of mobility began to emerge. The simple action of standing up from the chair is the core of this concept. The formation and expansion of the germ cell took place primarily by means of bodily movements and sensations, supported by simple pictorial artifacts.

This chapter discusses how writing emerging out of Gay Liberation in the 1970s offered an alternative to the masculine heteronormativity that dominated the Australian literary tradition. Emphasised that the personal was political, it foregrounded private sensuality, an exploration of the everyday, and a critique of gay discrimination. The chapter traces the development of a diversifying community in the 1980s through writing collectives, anthologies, and journals. A broadening of the spectrum of LGBTQ+ poetry in the 1990s and 2000s was informed by queer understandings of sexuality. It saw lesbian writers test the limits of lyrical poetry and an era of mainstream popularity, as exemplified in Dorothy Porter’s The Monkey’s Mask. The chapter considers how LGBTQ+ poets of colour have critiqued ideas of national belonging and white subjecthood. It then discusses the exploration of embodiment, including the turn to autotheory by contemporary trans and genderqueer writers, resistance of ableist discourses, and the navigation of illness, such as AIDS, mental illness, and chronic pain.

Through close analyses of a wide range of Minoan animalian things, we have explored the specificity of their involvements in the experiences of people, and how those engagements contributed to the unique character of sociocultural life in the Aegean, on various levels. Here we draw out key points from across the foregoing analyses. Special attention has come to the objects’ inter-corporeal relationships with living humans and the connections that would have been realized through the objects’ particular qualities—connections with other animals, things, and spaces. Such relations were afforded through different dynamics, including bodily juxtaposition, cultivation of formal assonance, the sharing of specific features (e.g., a forward gaze), and embodiment with the same substances, as well as through similarities in size, composition (e.g., in friezes), and contextualization. Moreover, by working beyond an implicit focus on the design of the objects, to instead emphasize people’s actual experiences with them, we have opened the space for appreciating how both intended and unintended associations involving these complex things were in play together. We should view these not as alternative lenses on the objects, but as forces working concurrently, and upon one another, in the creative realizations that the animalian objects were.

The sociocultural spaces of the “Minoan” Aegean were teeming with animal bodies. Many of these animals were alive, but many were not—and never had been; the latter are our focus here. Realized across a range of media, such as zoomorphic vessels, frescoes, and seal stones, animals’ bodies took on a rich diversity of material and spatial qualities that could afford distinctive interactive experiences that the notion of “representations” fails to capture. By recognizing both biological and fabricated entities as real embodiments of animals, which could coexist and interact in Aegean spaces, the nature of our discussion changes. We see that the dynamics of representation were caught up in a much wider field of relationships involving these crafted bodies, which characterized their engagements with people. Doing so moves us beyond questions of signification and intentional design, and toward a fuller recognition of people’s actual experiences of animalian bodies. Looking closely at a variety of venues, ranging from palatial courts to a modest house bench, our focus thus can turn to how the world of animalian things was a crucial part of social life in Aegean spaces, and how direct interactions with these other animal bodies were central, yet often overlooked and minimized, components of human relations with nonhuman beasts.

Set in the midst of the quotidian anti-Black terrorism that circumscribed Black life in Jim Crow America, the HBO series Lovecraft Country seamlessly combines Black history and graphic horror to tell a story through a distinctly Black creative and reflective lens. A reading of the journey of Hippolyta Freeman in episode 7, “I Am,” reveals how the means of embodiment, speculative fiction, and elements of Black feminist Afrofuturism are used as a fulcrum to shift the critical weight away from the grim reality of oppression and towards the possibility of escape and liberation. The episode offers a revolutionary representation of the Black body as a conduit for self-discovery, a tool for circumventing anti-Blackness, and ultimately a vehicle for affirming a broader spectrum of Black aliveness that reverberates far beyond the realm of speculative fiction.

Technology has served a recurrent role as a utopian imaginary for speculative fiction writers and consumers. As a utopian promise, technology appears to provide individuals, communities, and whole societies with the means to overcome nature – whether it is base human natures, relationships with one’s environment, or the perceived limitations of one’s body. This chapter focuses on two similar technological fantasies, James Cameron’s Terminator films and Martha Wells’ Murderbot series. In both series, central figures – namely the T-800 played by Arnold Schwarzenegger and Murderbot – approximate being human but are limited by their technological being. Yet, in being not-fully-human, they expose how technology always serves as a false utopian promise: there is no way out of our humanness through technology. In this way, technological fantasies serve as a form of horror, at once tempting readers with possibilities, but revealing those possibilities to be empty – or malignant.

This chapter explores the contours of illness and embodiment in medical lexicography. From the early modern period, dictionaries subjected sexual deviance to medical as well as legal and moral regulation, as abominable acts were linked with aberrant anatomies. While hard-word and general dictionaries offered cautionary tales of hypospadians committing bestiality and sodomites afflicted with anal disfigurements, specialist medical lexicons were far more preoccupied with women who had sex with women. Lexicographers endowed these tribades or confricatrices with preternaturally large clitorises which they used to have penetrative sex—though whether clitoral enlargement was the cause of tribadism or its consequence was a question whose answer varied from one author to the next. That dictionaries aimed at physicians were able to dissect women’s sexuality with such candour prompts us to consider the exclusivity of medical lexicography in both social and material terms: with respect to the barring of women from the elite medical professions until the late nineteenth century, and to the escalating price of specialist works compared to the cost of dictionaries aimed at lay users.

This chapter highlights the newly significant role of embodiment in the discourses of realist aesthetics and theory of mind across the 1860s. Developing conterminously (though not in lockstep), the discourses of aesthetic realism and psychology at this time endowed material reality – including the mind – with new relevance, insisting on the interdependence of body and mind and on the fundamental sameness of scientific and psychological inquiry, whose shared pursuit was advancing the “science of human nature.” More particularly, this chapter moves beyond a familiar emphasis on the role of visual aesthetics to feature other emergent or developing discourses important to realism, including theories of sound, psychology and perception, and motion, and even ital atomic theory and what E.S. Dallas, in The Gay Science (1866), described as “the science of the laws of pleasure.”

Katerina Teaiwa explores the relationship between embodied knowledges, indigenous identity, and place-making in South Pacific dancing. Her studies, training, and experience highlight the issues of how to decolonize something without decolonizing its form. Teaiwa demonstrates how dance is embodied and emplaced for Indigenous people of the Pacific islands: her own Banaban, I-Kiribati, and African American heritage influences her approach, pedagogy, and values rooted in kinship, reciprocity, and a deep connection to land and sea. Methods and means for experiencing this epistemology are shared through exhibition curation.

This chapter covers an account of fieldwork among Filipino Roman Catholic ritual practitioners alongside those of phenomenologically inclined anthropologists and performance studies scholars, particularly those who have deployed a ‘radically empirical’ approach. The author examines how these scholars have channelled the vicissitudes and anxieties of fieldwork towards productive ethnographic insights. The radical empiricist project is particularly feasible in contexts in which ethnographers encounter less ‘rational’ but intrinsically human experiences such as pain, suffering, healing, and illness in the reenactment of Christ’s Passion. This chapter offers a reflection on the methodological feasibility of embodied and ‘distendedly reflexive’ approaches towards a more expansive understanding of religious pain and suffering.