Using a phenomenological account of perception drawn largely from the work of Merleau-Ponty (1962) and Gibson (1966; 1974), this thesis explores how perceptual experience is created and modified through practices and discourses. The project examines how a specific perceptual experience--the taste of beer--is formed through the practices and discourses of production. It investigates how both the nuanced taste experiences of brewmasters and the less precise taste experiences of their customers are cultivated in relation to a set of production concerns surrounding the manufacture of a consistent brand. Ultimately, it is argued that the production of brands--the urge to produce products which are identical to themselves--is a characteristic of consumer-oriented late capitalism which illustrates how mechanical reproduction influences the formation of contemporary sensory experiences and lifeworlds.

Este trabalho tem como objetivo investigar e discutir, a partir da Psicanálise, os fundamentos da constituição da corporeidade. Além disso, pretende-se enfatizar o paradoxo como sua característica marcante: ela é psíquica e somática, intrapsíquica e intersubjetiva. É feita uma analogia entre a corporeidade e a figura de uma casa, ressaltando, novamente o elemento paradoxal: a casa é espaço de recolhimento e, simultaneamente, de abertura ao outro, ao mundo. O processo de personalização, descrito por Donald Winnicott, será aqui concebido como o paradigma da constituição da corporeidade, representado pela imagem do bebê no colo da mãe: sustentado no cuidado dela, o bebê pode elaborar imaginativamente o corpo e suas funções. O resultado disto é o sentimento de habitar o próprio corpo, marcado pela presença do outro. De acordo com Winnicott, a personalização não é algo dado, mas uma conquista do desenvolvimento emocional primitivo. Se este processo não se der de maneira satisfatória, haverá um prejuízo em relação ao estabelecimento da morada no corpo e também na relação do indivíduo com o mundo. A complementaridade fundamental entre o indivíduo e seu meio será ampliada da relação entre mãe e bebê para a relação entre indivíduo e cultura, a fim de examinar certos aspectos do contexto sócio-político na atualidade articulando-os às suas implicações no âmbito dos processos de subjetivação / The aim of this study is to investigate and discuss, from a psychoanalytical perspective, the fundamentals of the constitution of embodiement. Moreover, it intends to emphasize paradox as its hallmark: it is both psychic and somatic, intrapsychic and intersubjective. The study makes an analogy between embodiement and home, emphasizing again the paradoxical aspect: home is at the same time a place of refuge and of opening to others, to the world. The personalization process, described by Donald Winnicott, is understood here as a paradigm of the constitution of embodiement, represented by the image of a baby in its mothers lap: sustained in her care, the baby may imaginatively develop the body and its functions. The result is the feeling of inhabiting the body, marked by the presence of another. According to Winnicott, personalization is not a given, but an achievement of the primitive emocional development. If this process does not occur satisfactorily, there will be a loss in establishing the inhabiting of the body and also in the individuals relationship with the world. This study will expand the fundamental complementarity between the individual and their environment from the mother-baby relationship, to the relationship between the individual and their culture, in order to examine certain aspects of the current socio-political context, articulating them to their implications in view of subjectivation processes

Este trabalho tem como objetivo investigar e discutir, a partir da Psicanálise, os fundamentos da constituição da corporeidade. Além disso, pretende-se enfatizar o paradoxo como sua característica marcante: ela é psíquica e somática, intrapsíquica e intersubjetiva. É feita uma analogia entre a corporeidade e a figura de uma casa, ressaltando, novamente o elemento paradoxal: a casa é espaço de recolhimento e, simultaneamente, de abertura ao outro, ao mundo. O processo de personalização, descrito por Donald Winnicott, será aqui concebido como o paradigma da constituição da corporeidade, representado pela imagem do bebê no colo da mãe: sustentado no cuidado dela, o bebê pode elaborar imaginativamente o corpo e suas funções. O resultado disto é o sentimento de habitar o próprio corpo, marcado pela presença do outro. De acordo com Winnicott, a personalização não é algo dado, mas uma conquista do desenvolvimento emocional primitivo. Se este processo não se der de maneira satisfatória, haverá um prejuízo em relação ao estabelecimento da morada no corpo e também na relação do indivíduo com o mundo. A complementaridade fundamental entre o indivíduo e seu meio será ampliada da relação entre mãe e bebê para a relação entre indivíduo e cultura, a fim de examinar certos aspectos do contexto sócio-político na atualidade articulando-os às suas implicações no âmbito dos processos de subjetivação / The aim of this study is to investigate and discuss, from a psychoanalytical perspective, the fundamentals of the constitution of embodiement. Moreover, it intends to emphasize paradox as its hallmark: it is both psychic and somatic, intrapsychic and intersubjective. The study makes an analogy between embodiement and home, emphasizing again the paradoxical aspect: home is at the same time a place of refuge and of opening to others, to the world. The personalization process, described by Donald Winnicott, is understood here as a paradigm of the constitution of embodiement, represented by the image of a baby in its mothers lap: sustained in her care, the baby may imaginatively develop the body and its functions. The result is the feeling of inhabiting the body, marked by the presence of another. According to Winnicott, personalization is not a given, but an achievement of the primitive emocional development. If this process does not occur satisfactorily, there will be a loss in establishing the inhabiting of the body and also in the individuals relationship with the world. This study will expand the fundamental complementarity between the individual and their environment from the mother-baby relationship, to the relationship between the individual and their culture, in order to examine certain aspects of the current socio-political context, articulating them to their implications in view of subjectivation processes

The Natural Hair Movement is changing how women of colour make sense of their hair and what they do with their hair. By encouraging women of colour to embrace the natural - afro, kinky or curly - texture of their hair, the Natural Hair Movement produces social representations of natural hair that reproduce, challenge and transform prevailing social representations of Black hair. Using the Natural Hair Movement as a starting point, this social psychological study draws on hair as a window through which to explore the bi-directional relationship between women of colour in England and Germany and their social world as the site of meaning making and identity construction. The theoretical framework underpinning this study is informed by social representations theory as well as Mead's work on the formation of the self and Honneth's theory of the struggle for recognition. However, as a study interested in women of colour in England and Germany, this project is also deeply grounded in the Black feminist thought literature. In researching social representations and identities, this study has taken a multi-method approach that involves photography, ethnographic observations at hair salons and hair events, as well as interviews with women, hair dressers, bloggers and other experts in England and Germany. Data collected in this way were triangulated and analysed according to the principle of thematic analysis as outlined by Braun and Clarke (2006). Moreover, a geospatial analysis of social media data was performed to study the spread and growth of the Natural Hair Movement on a global scale. As a whole, this thesis offers us a way to understand how representations are dialogically re/produced and signified by and on the body. Moreover, it demonstrates how women of colour's identities and sense of self are negotiated, expressed, embodied and performed in and through hair textures and styles. Taken together, these findings allow us to complicate and refine existing theories and provide new avenues for social psychological research to engage with the global challenges and social issues of today.

Submitted by Morgana Silva (morgana_linhares@yahoo.com.br) on 2016-08-29T18:11:31Z No. of bitstreams: 1 arquivototal.pdf: 3055361 bytes, checksum: e8b62adac1ef6f0a230d540c7b66f766 (MD5) / Made available in DSpace on 2016-08-29T18:11:31Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 3055361 bytes, checksum: e8b62adac1ef6f0a230d540c7b66f766 (MD5) Previous issue date: 2016-03-07 / This dissertation aims to contribute to the growing debate in the Social Sciences about the interactions between people and places from the proposition of ethnographic reflections on erotic narratives and experience of men engaged in a network of affective and sexual changes called "pegação” (cruising). This network is made up of a multiplicity of agents and circuits that are distributed between the public, private, commercial, virtual and domestic spaces. The circuits that make up the network can be defined from fields and models of relationship, even if from crossing and overlap constantly, configure specific ways to understand the meanings produced in the experience. In the dissertation I seek to describe and analyze encounters produced from spaces like bathrooms, beaches, porn cinemas, saunas, websites and mobile apps. The analyze indicates to the way the space and the social markers of difference are intertwined, producing mutual relationships and meanings from erotic economies that value and (re)produce expectations about gender, race, class and generations from strategies of differentiation and fragmentation of the space to different public and interests. / O trabalho visa contribuir para o crescente debate nas ciências sociais a respeito das interações entre pessoas e lugares a partir da proposição de reflexões etnográficas sobre as narrativas e experiências eróticas de homens engajados em uma rede de trocas afetivas e sexuais a que chamam “pegação”. Essa rede é conformada por uma multiplicidade de agentes e circuitos que se distribuem entre o público, o privado, o comercial, o virtual e o doméstico. Os circuitos que conformam a rede podem ser definidos a partir domínios e modelos de relação que, ainda que se entrecruzem e sobreponham constantemente, configuram maneiras específicas de entender os significados produzidos na experiência. Ao longo do trabalho busco descrever e analisar encontros produzidos a partir de espaços como banheiros, praias, cinemas pornôs, saunas, sites e aplicativos para dispositivos móveis. As análises sinalizam para o modo como o espaço e os marcadores sociais da diferença estão imbricados, produzindo relações e significações mútuas a partir de economias eróticas que valorizam e (re)produzem expectativas sobre gênero, raça, classe e gerações a partir de estratégias de diferenciação e fragmentação do espaço para públicos e interesses diferenciados.

L’ordinaire musical fait de l’oreille le médium principal de son accomplissement, reléguant au second plan le corps et ses capacités de réception des éléments sonores. Lorsque l’oreille ne peut remplir son rôle, le corps déploie alors ses qualités sensibles. Fondamentalement, la musique s’incorpore et se révèle expérience incarnée. La réalité musicale des sourds exprime ainsi cette dimension profonde du musical qui, par essence, prend le corps pour lieu de concrétisation. Délaissant les qualités aurales de la musique, celles qui s’adressent à l’oreille, pour singulariser plus précisément la corpauralité, le sujet sourd dévoile l’ordinaire musical à lui-même en lui révélant son altérité. Altérité sensorielle, altérité culturelle mais encore altérité esthétique, l’expérience musicale sourde se veut être une figure extra-ordinaire de la musique. Penser l’expérience musicale sourde, c’est en un sens se rapprocher de l’essence même du musical et de son nécessaire accomplissement corporel. Au-delà du paradoxe qu’elle suppose, l’expérience sourde de la musique investit le sens commun pour lui offrir une possibilité de dépasser le cadre qui le conditionne, décadrant l’ordinaire musical de son audiocentrisme pour signifier ce qui, au cœur de l’existence musicale, semble se présenter comme un principe fondamental : l’incarnation. / The musical ordinary makes the ear the main medium for its fulfillment and relegates the body and its sound perception capacities to a position of second importance. When the ear cannot play its role, the body does deploy its sensible qualities. Essentially, music embodies and reveals itself a personified experience. The musical reality of the Deafs thus expresses this deep dimension of the musical which, in essence, takes the body as a place of realization. In the abandon of the aurals of music, those which address the ear, the deaf experience allows to single out the corpaurality more specifically and as such reveals the alterity of the musical ordinary. Sensory alterity, cultural alterity, but also the aesthetic alterity, the deaf musical experience presents itself as an extra ordinary figure of music.Approaching the deaf musical experience, is in a way getting closer to the essence of the Musical and its necessary corporeal fulfillment. Beyond the paradox it implies, the deaf experience of music invest the common sense to offer a possibility to go beyond the framework that governs it, detaching the musical ordinary from its audiocentrism to mean what, at the centre of the musical existence, seems to present itself as a crucial principle: the embodiement.

Figurines with a human shape have been created in almost every culture all throughout human history. In this thesis one such group of figurines is under investigation, Viking age female figurines. These figurines are most often interpreted as representations of the Valkyries – shieldmaidens of the god Odin – or as the goddess Fröja. Interpretations made through comparative studies with the medieval written sources. However, these interpretations always privileges some attributes of the figurines over others, creating simplified and general interpretations. The purpose of this thesis is to (re)interpret the figurines beyond the concept of representation, and instead focus on what the figurines, through their various attributes (size, motive, material), do and how they influence human actions. This is realized through the creation of a catalogue of all currently known female figurines from the Viking age (53 pieces), a correspondence analysis and through the use of symmetrical archaeology and embodiment theory. The result shows that the most important attributes of the figurines is their physical bodies, through which they can interact with the world, trigger emotions, hold memory, become animated and be part of the performative practice of upholding individual identity as well as upholding both the social- and cosmological worlds.

Dans une première partie, une approche sociohistorique permet de dénaturaliser les catégories d'arts martiaux et de sports de combat forgées par des acteurs sociaux en lutte pour le contrôle d’un champ. Cette première étape permet d'identifier trois idéaux types : les combats codifiés, les combats culturalisés et les pratiques de self-defense. La deuxième partie démontre à partir des données de terrains recueillies que le Tai-chi peut être analysé comme une technique de soi et l’école de Tai-chi comme un dispositif visant à l’incorporation d’un éthos confucéen par les élèves. La troisième partie montre la subjectivation des élèves repose sur l’incorporation d’une culture kinesthésique. Cependant, les élèves transforment le dispositif d’éthopoïèse confucéen du maître en un dispositif d’exopoïèse. Le « Ren », forme idéalisée du lien social confucéen, devient une forme de non-lien social permettant d’enraciner l’école dans un imaginaire exotique. L’école devient ainsi un espace d'altérité radicale permettant un déplacement récréatif, une sublimation du quotidien. Cet espace devient ainsi un lieu privilégié de réinvention de soi. / In the first part of thesis, a socio-historical analysis allows an unnaturalision of the concept of martial arts and combat sport created by social actors in their struggle for controlling a field. This first step enables us to identify three ideal types : the codified combat, culturalised combat and self-defence practice. The second part shows from the field data that Tai-chi could be analysed as a technology of the self and the Tai-chi school as an apparatus aiming at the embodiment of a Confucian ethos by the students. The third part points out that the student subjectivation lies on the embodiment of a kinaesthetic culture. However, the student transforms the Confucianist éthopoïesis apparatus into an exopoïesis apparatus. The « Ren », an idealised form of Confucianist social relations became a form of non-social relations rooting the school in an exotic imaginary. The school thus became a space of radical alterity enabling a recreative shift, a sublimation of everyday life. Thus, the school became a favoured place of self-reinvention.

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