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Journal articles on the topic 'Somatics'

Author: Grafiati

Published: 4 June 2021

Last updated: 22 June 2024

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1

Drury, Lindsey. "What's in a Name? Somatics and the Historical Revisionism of Thomas Hanna." Dance Research Journal 54, no. 1 (April 2022): 6–29. http://dx.doi.org/10.1017/s0149767722000043.

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This article questions how the historically revisionist history of “the West,” as initiated by Thomas Hanna, informs systems of inclusion, exclusion, and power within the field of “somatics.” Hanna, who coined the term somatics, sought in so doing to root the burgeoning field in a “Western” tradition of philosophy and science that he fundamentally misconstrued. Meanwhile, Hanna's work to formulate a historically and philosophically Western basis of a somatic field continues to provide cover for white somatic practitioners whose institutionally minted somatic forms extract philosophical and practical knowledge from non-white body-mind practices internationally. Subsequent accounts of somatics consequently articulate both the Western history of somatics and its “non-Western influences” on false grounds. This article theorizes the colonial and Western supremacist holdovers within a somatic field that nonetheless gives lip service to postcolonial discourse. Finally, by rebuilding an approach to the “deep time” history relating sōma and somatics, this article proposes how the field of somatics could reground its understanding of the “first-person experience of the body,” informed by Afropessimism, Black Accelerationism, and Afrofuturist thought.

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2

Barr, Sherrie, and Hannah Andersen. "Illuminating somatics." Journal of Dance & Somatic Practices 14, no. 1 (July 1, 2022): 9–21. http://dx.doi.org/10.1386/jdsp_00065_1.

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That somatics is now part of the dance lexicon should neither be startling nor unexpected. Subjective first-person experiences and bodily knowledges, integral to somatics and dance education, became accepted ways of knowing in the 1980s. As the presence of somatics in today’s tertiary education dance curricula continues to be manifested through the discourse’s practices and beliefs, three overarching perspectives are revealed: movement re-education, teaching and learning paradigms and sociocultural constructs. In mining these distinct yet interrelated perspectives, the authors illuminate key attributes as stepping stones to consider what is essential to a somatics course offering. The authors suggest that with such understanding, it is then that a fuller engagement with the somatic discourse in dance academia can be actualized.

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3

Nuding, Elise. "Approaching eco-somatics: A consideration of potential pitfalls and their implications." Journal of Dance & Somatic Practices 13, no. 1 (December 1, 2021): 29–39. http://dx.doi.org/10.1386/jdsp_00034_1.

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This article revisits the ‘doxa’ of somatics discourse identified by Isabelle Ginot, situating them in relation to embodied eco-consciousness and ecological and environmental orientations in somatics. The intention is to begin to unpack how they manifest in this particular strand of somatic enquiry and how (or if) they potentially risk undermining the contributions being made in this area. To do so, the term ‘eco-somatics’ is examined along with the wider prevalence of ecology and the ecological in somatics discourse, and both somatics and ecological/environmental discourse are situated within the condition of modernity‐coloniality. The aim is to think through some of the potential pitfalls relating to eco-somatics, and this article is an attempt to wrangle with the complexity of these issues as well as an opportunity to pose some questions to the wider field.

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4

Kim, Jae Lee. "The Alternative in Somatic within the South Korean Context." Maska 38, no. 215 (September 1, 2023): 8–21. http://dx.doi.org/10.1386/maska_00157_1.

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The article discusses how the phenomenon of somatics in South Korea produces practices, knowledge, and criticism within the institutional and cultural context. Over the past decade, somatic methodologies have been applied in the fields of the contemporary dance scene, with choreographers using somatics for developing dance techniques, and as a tool for choreography. However, there is no precise Korean translation for the term ‘somatics’. As a result, various dance forms that incorporate principles and concepts from Western countries, such as Body-Mind Centering® and Feldenkrais, as well as holistic styles of movement, are often loosely referred to as ‘somatics’. On the other hand, interest in somatics is influenced by the trend of new materialism, which approaches movement and subjectivity in a more microscopic way through the conceptual infusion of materiality/immateriality. Rather than just adopting global trends in dance methodologies and seeking formal alternatives, this discussion aims to explore the phenomenon of somatics within South Korea’s dance institutions and cultural context, as well as its potential in choreography.

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5

Davidson, James. "Somatics." Classical Review 49, no. 2 (October 1999): 514–17. http://dx.doi.org/10.1093/cr/49.2.514.

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6

Lobel, Elin, and Julie Brodie. "Somatics in Dance–Dance in Somatics." Journal of Dance Education 6, no. 3 (July 2006): 69–71. http://dx.doi.org/10.1080/15290824.2006.10387317.

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7

Colin, Noyale. "Politics of Togetherness in Dance: The Affective Persistence of somatic Collectivity under post-Fordism." Central Asian Journal of Art Studies 6, no. 4 (December 20, 2021): 10–27. http://dx.doi.org/10.47940/cajas.v6i4.495.

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The last decade of scholarship in dance has produced a number of literary contributions which account for the need to theorize the radical potential of dance as a site for political activism in the context of global social and economic crises. As a practitioner, teacher and theorist in dance and performance, working in a UK university, I am interested in exploring the potential of somatics to resist a seemingly utilitarian incorporation of somatic principles into the agenda of neo-liberalism under post-Fordist conditions. In this article, I refer to somatics as an umbrella term to discuss practices related to the dance field including protests, walks, flashmobs and choreographic explorations of performative participation. While these practices might not be widely recognized as somatic practices, I argue that all operate at a somatic level and point to an ever-shifting relationship between the individual, the collective and the social environment. I reflect on a number of theoretical ideas pertaining to the relations between the development of somatics and the intensification of cultural capitalism in contemporary western society. In doing so, I aim to theorize somatics as critical and political practices of collective forms of being and working together. Drawing on instances of collective embodiment, I argue for the politicization of somatic practices as it relates to ideas of affect, ethics and time. I suggest that embodied expressions of collectivity as politicized somatics can develop valid tactics to counter what I observe to be a mimetic phenomenon between dance practices and capitalism. A situation that has been only exacerbated by the Covid 19 pandemic. I propose the concept of somatic collectivity as a way to describe the critical potential of collective embodiment found in dance and its expanded field of practices.

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8

Bennett, Bradford C. "The Somatic Work of Thomas Hanna, Tai Chi, and Kinesiology." Kinesiology Review 9, no. 3 (August 1, 2020): 236–44. http://dx.doi.org/10.1123/kr.2020-0042.

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Thomas Hanna’s somatic work has been essential to the development of the field of somatic education. From redefining the word “somatic” and developing the concept of somatics as a field of study, to starting the magazine/journal Somatics, to developing theories and practices of somatic education, Hanna greatly influenced this fledgling area of work. This article presents the somatic philosophy, theories, and education techniques of Hanna, focusing on the aspects that are unique to this somatic explorer. Hanna’s techniques are contrasted to the traditional somatic movement training of Tai Chi. The difficulties of researching a learning such as somatic education are discussed. Ideas are presented on how kinesiology and somatic education can inform each other.

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9

Barry, Olivia. "Tracing the felt image to thought: A somatic turn towards the nature of the creative process in country dance choreography." Journal of Dance & Somatic Practices 14, no. 2 (December 1, 2022): 249–61. http://dx.doi.org/10.1386/jdsp_00083_1.

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Creative processes used to choreograph country dance are distinguishable from those utilized in other dance movement systems. Described here is my experience of a novel approach within somatic education – one reflecting on the nature of the creative process in country dance choreography. My primary aim was to trace a distinctive moment when feeling translates into a later communicable thought. In country dance choreography, this is known as the hook. Over the course of two months, I developed my own experiential somatic practice under the guidance of leading dance, science and somatics practitioner-researcher, Dr Glenna Batson. I engaged in this form of embodied practice in order to explore somatics as a method for conducting research as well as aiding in my own creative process as a country dance choreographer. Through the process of anarchiving, harvesting and tracing moments from my somatic experience, I found key correlations and contrasts between somatics and country dance.

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10

Lee, Mi-Sun, Sun Je Kim, Jeong-Ho Chae, E.-Jin Park, Wang Yeon Won, Yang-Whan Jeon, and Hyu Jung Huh. "A Mixed-Methods Study Protocol for Soma Experiencing Motion Program (Soma e-motion Program): The Effectiveness of Contemplative Movement for Emotion Regulation." Psychiatry Investigation 18, no. 6 (June 25, 2021): 500–504. http://dx.doi.org/10.30773/pi.2021.0076.

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Somatics refers to body work and movement study that emphasize internal perception and experience. Recently, a new perspective has emerged that views somatics-based techniques as a kind of mindful movement. Somatic techniques as contemplative movement can improve emotional regulation ability through improvement of body awareness or interoception. Based on this background, the present study attempts to develop a somatics based program suitable for a group of clinical patients suffering from emotional dysregulation. This study plans to collect quantitative and qualitative data in order to clarify how interoception and the related emotional regulation ability change after the program. These findings will help to explore whether the somatics technique has potential as an emotion regulation program in the future. In addition, the results are expected to contribute to finding an alternative treatment modality for patients who have not achieved a sufficient effect with conventional psychotherapy.

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11

Bettmann, Robert. "Public programmes in eco-somatics." Journal of Dance & Somatic Practices 13, no. 1 (December 1, 2021): 41–51. http://dx.doi.org/10.1386/jdsp_00035_1.

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Dance and somatic educators have an important role to play addressing estrangement from the natural world. In this article, author Robert Bettmann considers how an experiential education model may apply to design of public eco-somatic programmes, and how such programmes may empower practitioners within broader efforts to reconnect humanity to the natural world. Many eco-somatic programmes focus on transmission of information from a teacher directly to a student in a natural context, and an experiential education curriculum model may encourage design of more self-guided approaches appropriate for larger groups. The author reviews theories at the intersection of dance, somatics, and the environment, including the theory of Somatic Ecology, and the example of the Anacostia Swim Club.

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12

Myers, Shaun. "Black Somatics." South Atlantic Quarterly 121, no. 1 (January 1, 2022): 75–90. http://dx.doi.org/10.1215/00382876-9561545.

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This essay traces how a range of black cultural producers in the post–civil rights era represent and contest the transhistorical phenomenon I term imperative time, the dominant construction of time within racial capitalism as a demand or pressure exerted on black life. More specifically, I examine how imperative time constrains black mobility and comportment. I study Misha Green’s television series Lovecraft Country (2020) and James Alan McPherson’s essay “The Express” (2003) for their restagings of how Jim Crow imperatives continue to govern black movement beyond the time and terrain of segregation. I then analyze how McPherson’s short story “A Solo Song: For Doc” (1968) and Rankine’s prose poem Citizen (2014) and video-essay “Situation 5” (ca. 2011) figure black countermoves challenging the post–civil rights imperative to embody black progress. Through somatic acts of idleness, motive energy, and pointlessness, these cultural representations buck the demands of imperative temporalities. Studying how black movement sets the clock and calendar otherwise, this essay offers ways to rethink black chronology—not as accretive sequences but as oscillating, irresolute transits of time.

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13

Maranan, Diego S. "Speculative somatics." Technoetic Arts 13, no. 3 (December 1, 2015): 291–300. http://dx.doi.org/10.1386/tear.13.3.291_1.

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14

Kapusta, John. "Pauline Oliveros, Somatics, and the New Musicology." Journal of Musicology 38, no. 1 (January 1, 2021): 1–31. http://dx.doi.org/10.1525/jm.2021.38.1.1.

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This article examines the connections between experimental composer Pauline Oliveros, the US somatics movement, and the new musicology. While scholars tend to position Oliveros’s work within the familiar framework of women’s liberation and queer activism, we should instead understand Oliveros as a somatic feminist for whom somatic practice was synonymous with women’s liberation. Oliveros helped instigate an influential movement to integrate somatic discourse and practice into US musical culture—including music scholarship. Scholars of the so-called new musicology concerned with issues of embodiment also applied somatic concepts in their work. Oliveros and the new musicology share a history rooted in US popular culture of the 1970s. Across this period and beyond, US composers, performers, and scholars alike worked within and alongside the somatics movement to legitimize the performing body as a source of musical knowledge.

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15

Bambara, Celia Weiss. "On locating interculturalism and somatics: Looseness, holding on and swimming." Journal of Dance & Somatic Practices 14, no. 2 (December 1, 2022): 217–30. http://dx.doi.org/10.1386/jdsp_00082_1.

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This article addresses how improvisation and somatics are methods of movement research that permit the overlap of Jewish and African diasporic practices and coalitions outside of the bounds of language. Improvisation and somatics are queried as ways of making dance and as shifting spaces of coalition, of standing with others, and standing also for myself as a Jewish woman. I articulate a viewpoint on overlapping diasporas between Jewish and African diasporic populations which is asserted in tandem with analyses of the ways in which diasporas, and interculturalisms, make present for me implicit power dynamics through improvisation, technique and somatic practices. This analysis of my own practices permits a deeper rendering of the plurality of diasporic Jewish female identity as it relates to my body, interculturalism, spirituality, anti-racism and decolonization implicit in somatics, technique and improvisation.

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16

Robinson, Douglas. "The somatics of tone and the tone of somatics." Translation and Interpreting Studies 10, no. 2 (December 31, 2015): 299–319. http://dx.doi.org/10.1075/tis.10.2.09rob.

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17

Cooley, Peter. "Prime, and: Somatics." Colorado Review 47, no. 3 (2020): 89–90. http://dx.doi.org/10.1353/col.2020.0082.

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18

Nicely, Megan V. "Butoh’s subversive somatics." Journal of Dance & Somatic Practices 10, no. 1 (June 1, 2018): 111–26. http://dx.doi.org/10.1386/jdsp.10.1.111_1.

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19

Saumaa, Hiie. "Somaticist in the dance archives: Exploring Jerome Robbins’ diaries through somatics." Journal of Dance & Somatic Practices 12, no. 2 (December 1, 2020): 229–38. http://dx.doi.org/10.1386/jdsp_00025_1.

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In this short piece, I highlight the question of how to bring somatics skills acquired in a somatics class to bear upon other life contexts. I use the example of scholarly work: I show how I use somatic methods as I conduct research in the archives of the choreographer Jerome Robbins (1918–98), housed at the Jerome Robbins Dance Division of the New York Public Library for the Performing Arts at Lincoln Center. I suggest that we need to pay more attention to the question of how students and practitioners could bring physical awareness into their various life scenarios and tasks. I propose that if we learn how to transfer our somatic knowledge into different life contexts, our lives can become more embodied and we can tap into the knowledge that emanates from the physical self.

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20

Holmes, Sarah W. "Racialized bodily grammar: A case study of white fragility in the embodied discourse of somatic practice." Journal of Dance & Somatic Practices 15, no. 2 (December 1, 2023): 193–211. http://dx.doi.org/10.1386/jdsp_00114_1.

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Somatic practice gives agency back to the body, allowing it to reconfigure itself, thus integrating the mind into an empowered body. Yet, I question whether the reliance on individualism, humanism, scientific study, authentic movement, and liberatory processes reinforces and normalizes racially biased behaviours, attitudes and theorization. An autoethnography of sorts, this article puts in conversation my embodied and theoretical experiences with my own internalization of whiteness. Somatics, in essence, gives me the space to explore how I make sense of those feelings of discomfort and ease, uncertainty and confusion. Does my embodied experience somehow reflect my unconscious day-to-day enactments of white vulnerability? Do I expand into, seeking and sensing stability? Or rather, do I actively and unconsciously withdraw from discomfort? Do somatics reaffirm or dismantle my whiteness? I ask within the intrapersonal, immediate and ephemeral experience, is my white American fragility revealed through somatic practice?

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21

Silva Grebler, Maria Albertina, and Diego Pizarro. "A reflection on Somatics, its relationship with dance and its development in Brazil." Journal of Dance & Somatic Practices 12, no. 1 (August 1, 2020): 13–28. http://dx.doi.org/10.1386/jdsp_00010_1.

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This article introduces reflections on Somatics and its emergence at the turn of the twentieth century among the Body Culture movement in association with modern dance, in opposition to the scientific dualism that separates mind and body. We also reflect upon the blooming of Somatics following the paradigm shift brought about by phenomenology and neurophenomenology. They all produced an extensive scope of research and arrived to the conclusion that the mind is corporealized. Somatics in Brazil gained notoriety from the 1960s on, mainly if we consider the seminal work of Brazilian dancers Klauss and Angel Vianna. Mostly connected to dance, Somatics in Brazil entered private dance schools, dance festivals and later on it penetrated universities, in both undergraduate and postgraduate levels. Initiated by Thomas Hanna in the 1970s, the scholarly new paradigm brought by Somatics broadens the use of the term and allows this movement to be recognized as a field of study. To conclude, we articulate Somatics’ new developments towards the new social and political agendas within contemporary culture.

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22

Lester, Kelly Ferris. "Somatics: A Buzzword Defined." Journal of Dance Education 17, no. 1 (January 2, 2017): 31–33. http://dx.doi.org/10.1080/15290824.2016.1117615.

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23

Batson, Glenna, Edel Quin, and Margaret Wilson. "Integrating somatics and science." Journal of Dance & Somatic Practices 3, no. 1 (April 27, 2012): 183–93. http://dx.doi.org/10.1386/jdsp.3.1-2.183_1.

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24

Weber, Rebecca. "A case for somatic practices as embodied mindfulness." Dance, Movement & Spiritualities 9, no. 1 (December 1, 2022): 9–28. http://dx.doi.org/10.1386/dmas_00032_1.

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Presenting convergences between mindfulness and somatic practices, this article makes a case for somatic practices as embodied mindfulness. It discusses historical origins as well as brief comments supporting some shared value systems and qualities espoused in both practices. After giving an overview of embodied cognition theory and the Interacting Cognitive Subsystems model, I trace how developing expertise in both somatic and mindfulness practices create the same cognitive repatterning to support the argument that somatics is a field of embodied mindfulness practices.

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Saumaa, Hiie. "Awake, aware muscles and the light mind." Dance, Movement & Spiritualities 8, no. 1 (December 1, 2021): 85–95. http://dx.doi.org/10.1386/dmas_00028_1.

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Strength training has not been the domain of somatics. This article argues for the possibility and the benefits of bringing a somatic approach to working with free weights, dynabands and gym equipment. The article describes how to connect holistically and somatically with physical sensations, emotions, the imagination and the mental realm while doing strength training exercises. Somatic strength training allows us to develop outer and inner strength, bodily awareness, intuition and a compassionate, soulful relationship with the body.

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26

Saumaa, Hiie. "Dance, Somatics, and Self-Care." Alternative and Complementary Therapies 27, no. 1 (February 1, 2021): 44–46. http://dx.doi.org/10.1089/act.2020.29311.hsa.

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Caryl Emerson and Douglas Robinson. "ESTRANGEMENT, INFECTION, LAUGHTER, SOMATICS, TOLSTOY:." Comparative Literature Studies 47, no. 2 (2010): 200. http://dx.doi.org/10.5325/complitstudies.47.2.0200.

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28

Andersen, Hannah. "Somatics, Transfer Theory, and Learning." Journal of Dance Education 18, no. 4 (October 2, 2018): 164–75. http://dx.doi.org/10.1080/15290824.2018.1409428.

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Fernandes, Ciane, Diego Pizarro, and Melina Scialom. "Introduction to somatics in Brazil." Journal of Dance & Somatic Practices 12, no. 1 (August 1, 2020): 3–12. http://dx.doi.org/10.1386/jdsp_00009_2.

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Lin, Mei-Chu. "Development of ⌈Somatics⌋ in Taiwan." Japanese Journal of Sport Education Studies 23, no. 2 (2003): 125–34. http://dx.doi.org/10.7219/jjses.23.125.

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31

Ginot, Isabelle. "From Shusterman's Somaesthetics to a Radical Epistemology of Somatics." Dance Research Journal 42, no. 1 (2010): 12–29. http://dx.doi.org/10.1017/s0149767700000802.

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From the precepts of civility and physical deportment in the early modern era to modern gestural routines found in physical therapy and gymnastics, cultural historians of the body have studied the physical practices of hygiene, sports, and medicine. The history of dance is marked by these dance-related practices, which are peripheral to dance itself. One set of contemporary peripheral practices sought out by dancers themselves has been called “somatics,” a term Thomas Hanna proposed in the 1970s (1995). Somatics has since made its way into the dance world, where by now it has achieved widespread recognition as a form of bodily knowledge. This article is concerned with the epistemological status of somatics and, therefore, with the discursive production characteristic of its methods and practices.The first value that we usually attribute to these practices is prophylactic: they serve to prevent professional accidents or provide functional rehabilitation following injuries. Although increasingly integrated into dancer training and dance pedagogy, somatics first found its way into dance as a means to limit accidents. Somatics is also often a resource for the improvement of virtuosity in dance. But it has nevertheless transformed pedagogy into a more “active” and exploratory experience for the student, in which physical sensations are more important than the mirroring and reproduction of forms (Fortin 1996, 2005; Fortin, Long, and Lord 2002). We often see it presented as a “counter power,” an antidote to dominant dance practices. This point of view is poorly documented—possibly because it would not hold up against a strong argument—but it is common knowledge that somatics stands opposed to virtuosity and the “perfect” body image, as seen, for example, in the role these techniques played in the early part of Trisha Brown's choreographic career.

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Schiphorst, Thecla. "Body Matters: The Palpability of Invisible Computing." Leonardo 42, no. 3 (June 2009): 225–30. http://dx.doi.org/10.1162/leon.2009.42.3.225.

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There is an emerging recognition of the value of designing for technology as experience, and of the point that the body matters in the context of technology design. Mark Weiser coined the term invisible computing, remarking that the most profound technologies disappear into the fabric of everyday life. This paper offers a framework from the field of somatics to contribute to the discourse of embodiment and experience in technology, particularly with regard to the body in everyday life. Somatics brings with it epistemologies of practice and embodied approaches to learning and interacting that focus on attention, context and awareness. This paper presents a set of design examples that demonstrate ways in which somatics can be applied to technology design.

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Saumaa, Hiie. "Improving Posture and Alignment Through Somatics." Integrative and Complementary Therapies 28, no. 2 (April 1, 2022): 88–92. http://dx.doi.org/10.1089/ict.2022.29014.hsa.

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Unrau, Mike, Sonya L. Jakubec, and Shelley Jeske. "Somatics education for crisis intervention training." Arts & Health 9, no. 1 (November 8, 2016): 91–96. http://dx.doi.org/10.1080/17533015.2016.1233122.

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Saumaa, Hiie. "Somatics, Spatial Awareness, and Chronic Pain." Alternative and Complementary Therapies 26, no. 4 (August 1, 2020): 149–52. http://dx.doi.org/10.1089/act.2020.29285.hsa.

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36

Green, Jill. "Somatics: A Growing and Changing Field." Journal of Dance Education 2, no. 4 (October 2002): 113. http://dx.doi.org/10.1080/15290824.2002.10387218.

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37

Arnoldy, Ashton Kohl. "Genevieve Stebbins and the philosophical roots of somatics." Journal of Dance & Somatic Practices 14, no. 1 (July 1, 2022): 23–33. http://dx.doi.org/10.1386/jdsp_00066_1.

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Today’s multiplicity of somatic modalities – therapeutic arts of bodily awareness – unite in their practitioners’ shared mission to provide a corrective for the mind–body severance lived out in western culture. Unfortunately, this severance often recapitulates itself in an anti-intellectual stance held by many champions of bodily wisdom. Yet, a look back at the origins of the somatics movement reveals a much more integral conception of the human being in the philosophical system of psycho-physical culture set forth by the performer, author, teacher and philosopher Genevieve Stebbins. A prominent influence in the world of physical culture at the dawn of the twentieth century, Stebbins’ work exemplifies the possibility of retrieving holistic conceptions of the human being from the history of western thought and creatively retranslating them in the light of modern consciousness Through such a view, the human body is revealed as visible spirit, instrument of living art.

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Green, Jill. "American Body Pedagogies: Somatics and the Cultural Construction of Bodies in the Institution of Higher Education." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 85–89. http://dx.doi.org/10.1017/s2049125500000157.

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This paper explores body pedagogy, particularly related to how we teach dance technique in the United States. It addresses the paradigmatic positions underlying dance education and how somatics plays a role in how educators teach dance. Although somatics is viewed as a positive addition to a pedagogical repertoire, the author questions viewing it as a universal panacea for all the world's ills and points to larger sociopolitical factors concerning power dynamics and institutional power (that is, higher education dance).

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De Giorgi, Margherita. "Shaping the Living Body: paradigms of soma and authority in Thomas Hanna's writings." Revista Brasileira de Estudos da Presença 5, no. 1 (April 2015): 54–84. http://dx.doi.org/10.1590/2237-266047458.

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Abstract: This article outlines some features of the discursive strategies adopted by Thomas Hanna in order to legitimate Somatics - as well as his own method - in the eyes of the scientific community. The notion of soma and the representations of its functions will be recognized at the core of this issue. In order to stress the enduring risk of dogmatism of the scientific rhetoric to our days, as well as their influence on the configuration of somatic discourses, I will be mainly referring to Isabelle Ginot's radical epistemology and Martha Eddy's critical perspective.

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40

Baybutt, Alexandra. "Somatic Practice and Dance Improvisation in Non-Traditional Contexts: Ethics, Responsibility, Hospitality." Maska 38, no. 215 (September 1, 2023): 106–23. http://dx.doi.org/10.1386/maska_00162_1.

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This article reflects upon an experience of facilitating somatic movement and dance improvisation in a university as a non-traditional context for these practices. This was part of a short post-doctoral research project held in 2021-22 called Moving the modes of encounter: Embodying (in) equalities in the university responding to the theme of equity, diversity and inclusion. It explores the ethics of encounters between the researcher and the institution; the researcher and the participants; and between the participants themselves. It argues for the affordances of somatic practices on developing foundations of trust, and the limits posed by institutional constraints on duration and timing with the aim to inform future attempts of doing somatics in non-traditional contexts.

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Budz, V. "Effects and feelings as the basis of human autonomous poseism and as a "mechanism" for the self-organization of social ontology." Fundamental and applied researches in practice of leading scientific schools 27, no. 3 (June 29, 2018): 64–72. http://dx.doi.org/10.33531/farplss.2018.3.08.

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In the monograph are analyzed individual, locally-group and global levels of public self-organization in the context of correlation of rational and irrational factors of self-organization of society; the correlation of anthropological and axiological motivation of public activity. The features of self-organization and of intersubjective interactions in the context of synergic autopoiesis, that is based on the synergy of somatics, psyche and spirit are investigated. The synergic unity of a man in the context of somatics, psyche and spirit and its phenomenological essence are signified.

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Kim, Eun Jung. "Neuroscientific Mechanism from Somatics in Dance Contents." Journal of the Korea Contents Association 16, no. 6 (June 28, 2016): 365–73. http://dx.doi.org/10.5392/jkca.2016.16.06.365.

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COOK, CYNTHIA, MICHAEL CLEMMENS, GAIL FEINSTEIN, RUELLA FRANK, and SUSAN GREGORY. "Gestalt and Somatics: The New Integration [Abstract]." Gestalt Review 3, no. 3 (January 1, 1999): 260–61. http://dx.doi.org/10.2307/44394131.

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INAMI, Masahiko. "Towards Seamless Interaction Between Information and Somatics." TRENDS IN THE SCIENCES 27, no. 5 (May 1, 2022): 5_74–5_76. http://dx.doi.org/10.5363/tits.27.5_74.

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Alexander, Kirsty, and Thomas Kampe. "Bodily undoing: Somatics as practices of critique." Journal of Dance & Somatic Practices 9, no. 1 (June 1, 2017): 3–12. http://dx.doi.org/10.1386/jdsp.9.1.3_2.

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Nelson, Matthew. "Embodied ecology: The eco-somatics of permaculture." Choreographic Practices 9, no. 1 (April 1, 2018): 17–30. http://dx.doi.org/10.1386/chor.9.1.17_1.

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Kuppers, Petra. "Starship Somatics: Disability Walking in Outer Space." Hopkins Review 16, no. 3 (June 2023): 101–7. http://dx.doi.org/10.1353/thr.2023.a903936.

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Barragan, Rosana. "Decolonization from Root to Bloom: A Somatic Movement Approach to Reconnect with the Essence of our Sentient Body." Cuadernos de Música, Artes Visuales y Artes Escénicas 18, no. 2 (July 1, 2023): 180–89. http://dx.doi.org/10.11144/javeriana.mavae18-2.drsb.

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This article examines various definitions of colonization and decolonization with the attempt to view current issues that may be defined as new problematic ways of embodying coloniality. The field of somatic movement studies serves as a framework for viewing the roots of the argument and for offering a practical experience that may elicit ease and peace around what the truth is, when it comes to somatically identifying that our nature is to live freely in a decolonial soma. Activists, scholars, artists, and pioneers in fields such as somatic movement, somatic psychology, critical race, indigenous studies, and subaltern theory offer insight into the complexity of understanding the processes of decolonization that are necessary today and that can be experienced by utilizing specific tools from somatics, such as the embodiment of space and the return to notions from precolonial languages that expand our reality and have the potential to heal the wounds of our colonial self.

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Saumaa, Hiie. "Practicing Gratitude and Compassion Through Somatics and Dance." Alternative and Complementary Therapies 27, no. 2 (April 1, 2021): 79–82. http://dx.doi.org/10.1089/act.2021.29317.hsa.

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Golshani, Forouzan. "TUI or GUI--It's a Matter of Somatics." IEEE Multimedia 14, no. 1 (January 2007): 104. http://dx.doi.org/10.1109/mmul.2007.24.

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