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1
Drop dead healthy: One man's humble quest for bodily perfection. New York, NY: Simon & Schuster Paperbacks, 2012.
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Drop dead healthy: One man's humble quest for bodily perfection. New York: Simon & Schuster, 2012.
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J, Jacobs A. Drop dead healthy: One man's humble quest for bodily perfection. London: William Heinemann, 2012.
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Doak, Brian R. Heroic Bodies in Ancient Israel. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190650872.001.0001.
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The bodies of a people encode and continually retell the story of their families, cities, and nations. In the Hebrew Bible, the bodies of notable heroic figures—warriors, kings, and cultural founders—not only communicate values on an individual level but they also bear meaning for the fate of the nation. The patriarch Jacob, who takes on the name of the nation, “Israel,” engages in an intense bodily drama by way of securing the family blessing and passing on his identity to the Tribes of Israel. Judges is a deeply bodily book: left-handed, mutilating and mutilated, long haired, and fractured like the nation itself, its warriors revel in bodies and violence. The David and Saul drama, throughout 1–2 Samuel, repeatedly juxtaposes the bodies of the two kings and sets them on a collision course. Saul’s body continues to act in strange and powerful ways beyond his death, and in the final episodes of Saul’s bone movement and reburial, the last heroic body goes underground. Thus, Israel’s heroic national body rises and falls on the bodies of its heroes, and the Hebrew Bible takes up a profound place in the ancient literary landscape in its treatment of heroic and body themes.
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Budson, Andrew E., and Maureen K. O'Connor. Six Steps to Managing Alzheimer's Disease and Dementia. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780190098124.001.0001.
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Six Steps to Managing Alzheimer’s Disease and Dementia: A Guide for Families explains everything that a family member or other caregiver needs to care for their loved one with Alzheimer’s disease or another dementia, all the way from the mild stage through death—and beyond. It begins by explaining Alzheimer’s and dementia, and how to manage problems with memory, language, vision, emotion, behavior, sleep, and bodily functions. Next discussed are which medications help—and which make things worse. Caring for yourself and building a care team are then covered, as well as how to sustain your relationship. Final chapters discuss the progression of dementia, the eventual death, and how to plan for life afterward. It is written in an easy-to-read style, featuring clinical vignettes and character-based stories that provide real-life examples of how to successfully manage Alzheimer’s disease and dementia.
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Solomon, Norman. 6. Making a Jewish home. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199687350.003.0007.
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What does a Jewish home look like? ‘Making a Jewish home’ looks at everyday Jewish life including objects in the home, books likely to be found in the home, education, kosher food, sexual and personal relationships, and family. Traditional Jewish communities emphasize the importance of family. Jewish sociologists identify seven life stages marked by rites of passage: birth, growing up, marriage, parenthood, mid-life, old age, and death. Do Jews belief in a life after death? There has been debate as to whether life after death involves some form of bodily resurrection, or only the perdurance of the ‘soul’. Some believe life after death is a metaphor for continuing repute or influence.
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Crowell, Sheila E., Mona Yaptangco, and Sara L. Turner. Coercion, Invalidation, and Risk for Self-Injury and Borderline Personality Traits. Edited by Thomas J. Dishion and James Snyder. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199324552.013.16.
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Self-inflicted injury (SII) is defined as a deliberate act in which a person seeks to cause bodily harm or death. The etiology and developmental course of SII are unclear. Converging evidence suggests coercive family processes may heighten risk for SII and related clinical problems among vulnerable youth. This chapter outlines a developmental theory of SII with particular attention to contextual risk factors. It proposes that risk for SII is highest when vulnerable youth are exposed repeatedly to coercive and invalidating family environments. Evidence in support of this theory is drawn from longitudinal studies of SII and borderline personality traits. The chapter also reviews data involving conflict discussion tasks with self-injuring and depressed adolescents and their mothers. Accumulating evidence suggests that coercive processes are a leading contextual mechanism that shapes behavioral and physiological dysregulation, ultimately heightening risk for self-injury and borderline personality disorder.
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Manne, Kate. Taking His (Out). Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190604981.003.0005.
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So much for the logic of misogyny. What about its substance? How does it manifest itself in contemporary cultures like those of America and Australia, i.e., suspected of being post-patriarchal? It is argued that the patriarchal norms and expectations misogyny continues to enforce largely consist in an unjust (pseudo-)moral code, obligating women to give, not withhold or eschew, or to ask him to give her, moral goods such as attention, care, sympathy, and other forms of feminine-coded labor. And privileged men’s corresponding sense of entitlement manifests itself in taking her attention and attraction (as in catcalling and pick-up artistry), the conversational “floor” (as in mansplaining), public space (as in manspreading), bodily autonomy (as in Donald Trump’s infamous pussy-grabbing remarks), and sex (as in rape culture). This sense of ownership may even extend to the persons in one’s family. A vivid manifestation of this last is family annihilators.
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Makarychev, Andrey, and Alexandra Yatsyk. Sovereignty and Russian national identity-making: The biopolitical dimension. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474433853.003.0005.
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The chapter addresses Russian national identity by applying the concept of biopolitics. This approach constitutes a departure from dominant schools of thought, which view contemporary Russian political and social concepts through traditional lenses: institutional change, state–society relations, centre–periphery controversies, etc. Biopolitics offers a specific way of anchoring the uncertain Russian identity in a set of consensually understood nodal points that encapsulate bodily practices of corporeal discipline and control. The chapter argues that Putin’s regime utilises such a biopolitical approach to consolidate its rule, drawing on conservative norms that can be asserted through religious, gender-based or ‘Russian World’-grounded discourses. It examines this point through case studies of school education, anti-adoption legislation, the penitentiary system, family and reproductive health and other aspects.
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Frank, Georgia, Susan Holman, and Andrew Jacobs, eds. The Garb of Being. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823287024.001.0001.
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This collection of essays explores how the body became a touchstone for late antique practice and the religious imagination. When we read the stories and testimonies of late ancient Christians, what different types of bodies stand before us in such stories and what do they tell us? How do we understand the range of bodily experiences—solitary and social, private and public—that clothed ancient Christians? How might such experiences and the body as garb itself serve as a productive metaphor by which to explore this attention to matters of gender, religious identity, class, and ethnicity? The essays in this book explore these and related questions through stories from the eastern Christian world of antiquity: monks and martyrs, families and congregations, and textual bodies from antiquity subject to modern interpretations.
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Espinel, Zelde, and Jon A. Shaw. PTSD in Children. Edited by Charles B. Nemeroff and Charles R. Marmar. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190259440.003.0012.
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This chapter reviews the psychobiological effects on children and adolescents upon exposure to a traumatic happening where there is a real or imaginary threat of bodily harm or death to the self and/or others. Morbidity may involve the classic symptoms associated with post-traumatic stress disorder such as a readiness to re-experience the psychological and physiological effects of trauma exposure, autonomic arousal, somatic ills and subsequent avoidant behavior as well as a host of other psychological morbidities such as depression, mood dysregulation and other internalizing and externalizing symptoms. Multimodal treatment approaches implementing family and social supports, psychoeducation, and cognitive behavioral techniques have the strongest evidence base. Psychopharmacologic interventions are not generally used, but may be necessary as an adjunct to other interventions for children with severe reactions or coexisting psychiatric conditions.
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Saito, Yuriko. The Aesthetics of Laundry. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199672103.003.0005.
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As one of the most mundane aspects of daily life, laundry rarely garners aesthetic attention. However, this practical chore turns out to contain numerous aesthetic considerations beyond ensuring hygiene and cleanliness. Furthermore, the aesthetics of laundry is not limited to the sensuous appearance of the laundered items. The activity of laundering also has aesthetic dimensions, including bodily engagement, imaginative camaraderie with women across cultural and historical boundaries, satisfaction with the tangible expression of love for the family, and appreciation of the outdoor environment when hanging laundry. Finally, the consequences of the aesthetics of laundry extend beyond personal experiences. Namely, the appearance of clothing is often regarded as a reflection of one’s moral character, and the ‘eyesore’ effect of outdoor laundry hanging leads to its prohibition in some communities in the United States.
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Schechter, Marcos. Viral Hemorrhagic Fevers (Ebola, Lassa, Hantavirus). Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780199976805.003.0066.
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Viral hemorrhagic fever (VHF) designates diseases caused by enveloped, single-stranded RNA viruses belonging to the families Ebola, Lassa, Hantavirus, and yellow fever. Unifying features include fever, capillary leak, and coagulation defects. These viruses can affect all organ systems; transmission occurs via contact with rodent excretions, either by ingestion or through mucosa or non-intact skin. Aerosolized rodent urine and saliva are also infectious. Person-to-person spread has been documented in Lassa and Machupo viruses, both by direct contact with bodily fluids and by airborne transmission. Thrombocytopenia is a common laboratory finding. Most acutely ill patients have high concentrations of virus in the blood as measured by polymerase chain reaction assay. Clinical differentiation between the various causes of VHF is difficult. Care is supportive. No antiviral drug, including ribavirin, has activity against these viruses. Most of these diseases do not occur naturally in the United States; however, some are considered viable for bioterrorism.
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Ringrose, Kathryn. The Byzantine Body. Edited by Judith Bennett and Ruth Karras. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199582174.013.028.
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The Byzantines perceived the body as malleable, able to be changed to suit the needs of society. They also believed that the appearance of the outer body reflected the quality of the inner person's soul. As a result, bodily appearance became an important marker for gender, class, and moral worth. Within the religious community, sexuality represented the ungoverned worldliness of the body and abstention the purity of the soul. The Byzantines bridged the gap between the worldly and the ascetic by creating a new kind of man, the eunuch. The eunuch lived and worked outside the realities of family and clan and was believed to have special connections to the spiritual world. Because the Byzantines were so conscious of outward appearances, they regularly commented on the appearance and actions of eunuchs, ascribing to them the best and worst kinds of natures and, in turn, reflecting attitudes about their own bodies.
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McGuinness, Sheelagh, and Heather Widdows. Access to Basic Reproductive Rights. Edited by Leslie Francis. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199981878.013.3.
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If women are to have true equality with men, they must be able to control the number of children they have and the time of childbirth. Access to family planning services, particularly safe contraception and abortion, is key to this control and thus must be understood as basic reproductive rights. To disallow such access effectively bars women from attaining equality with men by denying minimal standards of bodily integrity. These rights must be understood not just in terms of noninterference but also in terms of ensuring an enabling environment to access to these services. International human rights norms are an important empowerment tool and are evolving towards protecting basic reproductive rights, but there is still more to be accomplished. An important threat to basic reproductive rights, which must be resisted, is the Global Gag Rule that prohibits funding to reproductive agencies which offer abortion services.
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Balberg, Mira, and Haim Weiss. When Near Becomes Far. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197501481.001.0001.
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When Near Becomes Far explores the representations and depictions of old age in the rabbinic Jewish literature of late antiquity. Through close literary readings and cultural analysis, the book reveals the gaps and tensions between idealized images of old age on the one hand, and the psychologically, physiologically, and socially complicated realities of aging on the other hand. The authors argue that while rabbinic literature presents various statements on the qualities and activities that make for good old age, on the respect and reverence that the elderly should be awarded, and on harmonious intergenerational relationships, it also includes multiple anecdotes and narratives that portray aging in much more nuanced and poignant ways. These anecdotes and narratives relate, alongside fantasies about blissful or unnoticeable aging, a host of fears associated with old age: from the loss of beauty and physical capability to the loss of memory and mental acuity, and from marginalization in the community to being experienced as a burden by one’s own children. Each chapter of the book focuses on a different aspect of aging in the rabbinic world: bodily appearance and sexuality, family relations, intellectual and cognitive prowess, honor and shame, and social roles and identity. As the book shows, in their powerful and sensitive treatments of aging, rabbinic texts offer some of the richest and most audacious observations on aging in ancient world literature, many of which still resonate today.