Body & Poststructuralism

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The abstract of my text (rus) https://elenagrebenyuk.wordpress.com/2015/07/07/%D0%BF%D0%BE%D1%81%D1%82%D1%81%D1%82%D1%80%D1%83%D0%BA%D1%82%D1%83%D1%80%D0%B0%D0%BB%D0%B8%D0%B7%D0%BC-%D0%B8-%D1%82%D0%B5%D0%BB%D0%B5%D1%81%D0%BD%D0%BE%D1%81%D1%82%D1%8C/

Body & Poststructuralism
Some of the principles

I The experience of body is socially constructed
One’s body is experienced and interpreted in
certain ways depending on what culture he or
she lives in, on gender, social status, natural and
urban environment, etc. We learn from other
people: how to move and hold ourselves, how to
name our bodily sensations and expressions,
and how to evaluate them. Bodies are different
– but the meaning of the differences is created
by people.
It means that we used to take for granted some
assumptions and ways of being, treat them as
“natural”, while they are are quite optional.

II The construction of body is politics
At the same time each way of body construction includes some evaluation points, processes of normalization
and marginalization. Quoting Foucault: “The soul is the prison of the body”. The field of “body politics”
investigates and uncovers how it becomes a disciplinary object.
We can notice these politic acts in many usual moments of everyday life: in momentary assessments of the
appearance and feelings of shame, in details of self-presentation and in the way of how space is organized.
Maybe the implicit perception of body as separate and inferior object habituates us to live with the ideas
“opposition is normal", "obedience is normal" and "violence is okay". Than the different body perception can
become a path to a freer society.

III Body overflows any of its descriptions
The way I experience my body is not the only
option: it’s just a usual one I can choose, but I
don’t have to. Culture and my own life
experience offers plenty of possibilities, which
don’t fit to this general line. Body is a dynamic,
changeable diversity, and it’s impossible to
grasp it. So, the new practice, language and
focus of attention can make the experience of
body qualitatively different.

IV None of the body descriptions is «the correct one»
Some of the models claim to give unambiguous interpretations about body and prescriptions: what the
particular symptom means, what types of bodies are exist, what is right and what is wrong. It doesn’t
look like a good idea, because it reduces one’s agency. Every way of experiencing and describing the
body is relational: it can be useful, but it can be revised and chosen.

V Through the new body experience the new
versions of self can become available
Because of its marginal position in our culture on
the one hand - and its ability to go beyond the
borders of any definition on the other, body can be
a guide for the deconstruction and exploration of
the other possible ways of being.

Presentation: Elena Grebenyuk
elena.grebenyuk@gmail.com
Photographs by
Henri Cartier Bresson
Helmut Newton
Arno Rafael Minkkinen
Alexander Rodchenko
Ivan Sakharov

This document discusses the intersection of somatics and politics. Somatics approaches view the body as perceived from within through first-person experience, countering the mind-body split in Western culture. Some principles of somatics include experiential learning through perception, movement and sensation; dialogical learning through attention to relationships; and re-patterning through efficient movement. Somatics can strengthen awareness of social construction and oppression through conscious unpacking of how environments and discourses shape bodies. It supports diversity, respect, relationships and personal agency. Narrative practice and somatics can mutually inform each other by incorporating post-structuralist ideas and somatic methods respectively. Practical applications include individual, group and community work exploring bodies, narratives

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𝐓𝐢𝐭𝐥𝐞: 𝐌𝐀𝐓𝟐𝟐𝟏: 𝐂𝐚𝐥𝐜𝐮𝐥𝐮𝐬 𝐈𝐈 – 𝐓𝐫𝐚𝐧𝐬𝐜𝐞𝐧𝐝𝐞𝐧𝐭𝐚𝐥 𝐅𝐮𝐧𝐜𝐭𝐢𝐨𝐧𝐬 𝐀𝐮𝐭𝐡𝐨𝐫: 𝐉𝐨𝐬𝐨𝐩𝐡𝐚𝐭 𝐌𝐚𝐤𝐚𝐰𝐚 This document provides a comprehensive exploration of transcendental functions, a fundamental topic in Calculus II. Designed for students, educators, and mathematics enthusiasts, it offers a structured approach to understanding exponential and logarithmic functions, differentiation techniques, and integral calculus. Key topics covered include: - The properties and applications of exponential and logarithmic functions - Logarithmic differentiation and its use in handling complex rational functions - Differentiation and integration of transcendental functions - Analytical techniques such as implicit differentiation and substitution methods - Step-by-step proofs, derivations, and worked examples This resource is particularly valuable for undergraduate mathematics students, instructors, and researchers seeking a well-organized reference on transcendental functions. With clear explanations, mathematical rigor, and illustrative examples, it enhances conceptual understanding and problem-solving skills in calculus. 𝐖𝐡𝐞𝐭𝐡𝐞𝐫 𝐮𝐬𝐞𝐝 𝐟𝐨𝐫 𝐜𝐨𝐮𝐫𝐬𝐞𝐰𝐨𝐫𝐤, 𝐞𝐱𝐚𝐦 𝐩𝐫𝐞𝐩𝐚𝐫𝐚𝐭𝐢𝐨𝐧, 𝐨𝐫 𝐚𝐝𝐯𝐚𝐧𝐜𝐞𝐝 𝐦𝐚𝐭𝐡𝐞𝐦𝐚𝐭𝐢𝐜𝐚𝐥 𝐬𝐭𝐮𝐝𝐢𝐞𝐬, 𝐭𝐡𝐢𝐬 𝐝𝐨𝐜𝐮𝐦𝐞𝐧𝐭 𝐬𝐞𝐫𝐯𝐞𝐬 𝐚𝐬 𝐚𝐧 𝐞𝐬𝐬𝐞𝐧𝐭𝐢𝐚𝐥 𝐠𝐮𝐢𝐝𝐞 𝐟𝐨𝐫 𝐦𝐚𝐬𝐭𝐞𝐫𝐢𝐧𝐠 𝐭𝐫𝐚𝐧𝐬𝐜𝐞𝐧𝐝𝐞𝐧𝐭𝐚𝐥 𝐟𝐮𝐧𝐜𝐭𝐢𝐨𝐧𝐬.

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Body & Poststructuralism

1. Body & Poststructuralism Some of the principles

2. I The experience of body is socially constructed One’s body is experienced and interpreted in certain ways depending on what culture he or she lives in, on gender, social status, natural and urban environment, etc. We learn from other people: how to move and hold ourselves, how to name our bodily sensations and expressions, and how to evaluate them. Bodies are different – but the meaning of the differences is created by people. It means that we used to take for granted some assumptions and ways of being, treat them as “natural”, while they are are quite optional.

3. II The construction of body is politics At the same time each way of body construction includes some evaluation points, processes of normalization and marginalization. Quoting Foucault: “The soul is the prison of the body”. The field of “body politics” investigates and uncovers how it becomes a disciplinary object. We can notice these politic acts in many usual moments of everyday life: in momentary assessments of the appearance and feelings of shame, in details of self-presentation and in the way of how space is organized. Maybe the implicit perception of body as separate and inferior object habituates us to live with the ideas “opposition is normal", "obedience is normal" and "violence is okay". Than the different body perception can become a path to a freer society.

4. III Body overflows any of its descriptions The way I experience my body is not the only option: it’s just a usual one I can choose, but I don’t have to. Culture and my own life experience offers plenty of possibilities, which don’t fit to this general line. Body is a dynamic, changeable diversity, and it’s impossible to grasp it. So, the new practice, language and focus of attention can make the experience of body qualitatively different.

5. IV None of the body descriptions is «the correct one» Some of the models claim to give unambiguous interpretations about body and prescriptions: what the particular symptom means, what types of bodies are exist, what is right and what is wrong. It doesn’t look like a good idea, because it reduces one’s agency. Every way of experiencing and describing the body is relational: it can be useful, but it can be revised and chosen.

6. V Through the new body experience the new versions of self can become available Because of its marginal position in our culture on the one hand - and its ability to go beyond the borders of any definition on the other, body can be a guide for the deconstruction and exploration of the other possible ways of being.

7. Presentation: Elena Grebenyuk elena.grebenyuk@gmail.com Photographs by Henri Cartier Bresson Helmut Newton Arno Rafael Minkkinen Alexander Rodchenko Ivan Sakharov

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Body & Poststructuralism

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