The Guerilla GirlsAnd
The Guerrilla Girls' Bedside Companion to the History of Western Art
by Guerrilla GirlsAn interesting article regarding the body and psychology:
Elliot, Carl.
“A New Way to Be Mad.” Atlantic Monthly December 2001
Abstract:Focuses on clusters of healthy people seeking voluntary amputations of healthy limbs. Concept called apotemnophilia; Placement of the condition in the group of psychosexual disorders called paraphilias; Ethical and legal status of surgery as a solution; Challenge of finding new ways of doing old tasks.
Also, regarding cosmetic surgery and beauty:
An interesting fashion shoot.Also, in regards to our discussion of ritual objects and actions while discussing Edward's ideas, you may remember my interest in developing some sort of personal ritual, and Edward being curious as to some examples, and one occurred to me, I'm curious if you guys think it would count - the placement of Razorback flags on people's cars on game days - perhaps a winning team show of good luck?
Also here's an
article that may be relevant: Half-belief and the paradox of ritual instrumental activism: a theory of modern superstition. by: Campbell, Colin. From the British Journal of Sociology; Mar1996, Vol. 47 Issue 1, p151-166, 16p
Abstract:
The fact that superstition persists in modern industrial societies is identified as a continuing problem for sociology. The predominant response to date has been to view this phenomenon as an evolutionary `survival' and to invoke psychological theories which neglect both culture and history. However, such theories necessarily involve presenting superstition as equivalent to magic whilst failing to address the nature of modern superstition. Consequently an attempt is made to develop a more adequate theoretical perspective, one which gives due weight to the distinctive characteristics of modern superstitious belief and practice. This involves recognizing the central importance of the value of instrumental activism in contemporary society and the tension that this necessarily creates in individuals where the `rational' response is inactivity and resignedness. Engaging in acts which mimic instrumentality under those circumstances, whilst at the same time `dis-believing' that their actions can, in reality, affect the outcome, is thus identified as essentially a ritual response, one which serves to re-affirm the individual's basic commitment to agency and an optimistic, activist intervention in the world. Such a perspective is seen as addressing the distinctive features of modern superstition without the necessity of representing it as equivalent to magic or invoking a-historical theories of `human nature'. [ABSTRACT FROM AUTHOR]
