This thesis is an exploration of body and space, respectively as well as of the interaction that occurs between the two. The study is mainly written within the discourse of embodiment and phenomenology, primarily building upon the works of Juhani Pallasmaa and Maurice Merleau-Ponty. It is depicted how various cultural and scientific perspectives shape different concepts and in turn, how the world is known. Using synergy by combining theories and observations from fields of research such as the history of ideas, cultural geography, and neuroscience enables new ways of defining and understanding space, place, and body. In such a context, architecture becomes a multimodal and multisensory phenomenon that shapes the body living within its rooms. In turn, the room is a portrayal of the human body considering the human being knows and becomes aware of the surroundings through the faculties of her body and mind; the body and the world are integrated entities. Also drawing upon evolutionary evidence makes a clear image of the human being’s spatial predispositions and preferences become salient. Thus the built space is an extension of a holistically constituted body, a body that embraces several types of intellect. In all, this thesis illustrates that space and place rather than being a mere physical construct are transactional structures made up of affordances and possibilities for living.

В диссертации анализируется специфика восприятия женской телесности и конструирования представлений об идеальном женском спортивном теле в современной российской культуре. Предложена авторская модель телесности, включающая эстетический, функциональный и социальный аспекты. Определены особенности восприятия разных типов женской спортивной телесности молодыми российскими мужчинами. / The dissertation explores the patterns guiding the perception of female embodiment and the construction of idealized female athletic body images in contemporary Russian culture. The author proposes an original model of embodiment combining aesthetic, functional and social aspects. The text identifies patterns governing young Russian males’ perceptions of differing types of female athletic embodiment.

Le Renouveau charismatique catholique met de l’avant une rencontre personnelle avec Dieu par le croyant, qui se voit habilité à exercer des dons– parmi lesquels nous retrouvons la guérison par l’imposition des mains, la glossolalie et les révélations. La participation continue à un groupe religieux organisé de la part d’individus devenus autonomes dans leur relation à Dieu n’a pas encore fait l’objet d’une attention académique soutenue. La présente étude d’un Centre de prière du Renouveau catholique charismatique de Montréal, à partir d’une méthodologie d’inspiration phénoménologique et expérientielle, vise à développer cette problématique, tout en s’éloignant d’une compréhension purement rhétorique (Csordas 1997, 2001) de l’expérience charismatique. La socialisation religieuse (Fer 2005, 2007) encadrant l’entrée d’un nouveau membre au Centre met en lumière les mécanismes d’encadrement institutionnel invisibles permettant l’intégration d’une communauté de croyants tout en laissant paradoxalement l’individu vivre une expérience religieuse personnelle. Le sujet charismatique, socialisé religieusement dans une conversion vécue dans l’unité corps-esprit, développe de nouveaux modes d’attention somatique, permettant l’expérience de différentes intersubjectivités. Il en vient à partager un monde collectif de représentations et de sensations, développant parallèlement une agentivité accrue dans son rapport avec le sacré. Toutefois, alors que l’agentivité est usuellement conçue comme un acte de résistance, celle développée par les charismatiques va dans le sens d’une reproduction de la norme (Mahmood 2001). La socialisation religieuse établissant les paramètres d’émergence de cette agentivité, elle en constitue aussi le cadre délimitant son expression. / The Catholic charimatic renewal puts forward a personal encounter wtih God on the believer’s part, who is then habilitated to exercize different charismas – among which we find healing through the imposing of the hands, glossolalia and revelations. Continued participation in an organized religious group by now autonomous believers has not yet been the subject of sustained academic attention. The present study of a Montreal Catholic charismatic renewal’s center of prayer, whose methodology is inspired by the phenomenological and experiential approaches, aims to develop this problematic, all the while marking a distance with a purely rhetorical understanding of the charismatic experience (Csordas 1997, 2001). The religious socialization (Fer 2005, 2007) framing the admission of a new member at the Center, enligthens the invisible institutionnal mecanisms enabling the integration of a religious community all the while paradoxically enabling the individual to live an individualized religious experience. The charismatic subject, religiously socialized through a conversion lived in a unification of the body-mind, develops new somatic modes of attention, and is thus enabled to experience different intersubjectivities. The subject comes to participate in a collective world of representations and sensations, developing in parallel an increased agency in his dealings with the sacred. Although agency is usually conceived as an act of resistance, the one developped by the charismatics brings about the reproduction of the norm (Mahmood 2001). Religious socialization establishing the parameter of emergence for this agency, it is also the frame circonscribing its expression.

Introduction. La notion d'" embodiment " propose que chaque humain est à la fois un être social ainsi que biologique, intégrant le monde dans lequel il/elle vit. Nous faisons l'hypothèse que la position socioéconomique pendant l'enfance peut être biologiquement incorporée, conduisant à la production des inégalités sociales de santé entre les sous-groupes de population. La charge allostatique (CA) est un concept qui tente de capturer l'usure physiologique globale du corps liée à l'activation répétée des mécanismes physiologiques compensatoires en cas d'exposition à des stress chroniques. La CA pourrait permettre une meilleure compréhension des voies biologiques qui jouent un rôle potentiel dans la construction du gradient social de santé des adultes. Objectif. Pour explorer l'hypothèse d'incorporation biologique, nous avons examiné les voies de médiation entre les adversités psychosociales et la position socioéconomique précoces et la CA à 44 ans. Nous avons également confronté l'indice de CA à une mesure multidimensionnelle de santé latente à 50 ans. Méthodes. Les données sont issues de la cohorte Britannique de naissance de 1958 (n=18 000). La CA a été construite avec les données de l'enquête biomédicale conduite à 44 ans, comme une mesure physiologique synthétique, multi-système, à l'aide de 14 biomarqueurs représentant les systèmes neuroendocrinien, métabolique, immunitaire / inflammatoire et cardiorespiratoire. Résultats. L'ensemble de nos résultats suggèrent que la CA pourrait être un indice approprié pour capturer partiellement la dimension biologique des processus d'embodiment. Discussion. Comprendre comment l'environnement affecte notre santé en se " glissant sous la peau " et pénétrant dans les cellules, les organes et les systèmes physiologiques de notre corps est un principe clé dans la recherche en santé publique. Promouvoir le recueil de marqueurs biologiques dans des grandes études prospectives et représentatives est crucial pour continuer la recherche sur ce sujet. Les études de réplication pourraient faire partie des futures perspectives de recherche, pour comparer entre populations avec des contextes culturels différents pour observer si un index de CA peut être considéré comme "universel ". / Introduction. The notion of embodiment proposes that every human being is both a social and a biological organism that incorporates the world in which (s)he lives. It has been hypothesized that early life socioeconomic position (SEP) can be biologically embedded, potentially leading to the production of health inequalities across population groups. Allostatic load (AL) is a concept that intends to capture the overall physiological wear-and-tear of the body triggered by the repeated activation of compensatory physiological mechanisms as a response to chronic stress. AL could allow a better understanding of the potential biological pathways playing a role in the construction of the social gradient in adult health. Objective. To explore the biological embedding hypothesis, we examined the mediating pathways between early SEP and early adverse psychosocial experiences and higher AL at 44 years. We also confronted an AL index with a latent multidimensional and integrative measure of health status at 50y. Methods. Data are from the 1958 British birth cohort (n=18 000) follow-up to age 50. AL was operationalized using data from the biomedical survey collected at age 44 on 14 parameters representing the neuroendocrine, metabolic, immune-inflammatory and cardiovascular systems. Results. Overall, our results suggest that AL could be a suitable index to partially capture the biological dimensions of embodiment processes. Discussion. Understanding how human environments affect our health by 'getting under the skin' and penetrating the cells, organs and physiological systems of our bodies is a key tenet in public health research. Promoting the collection of biological markers in large representative and prospective studies is crucial to continue to investigate on this topic. Replication studies could be part of the future research perspectives, to compare with other cultural context and to observe if an AL index can be 'universal'.

The return to body awareness, or embodiment, is necessary for individual and communal harmony. A reflection on the use of dance in tribal societies suggests their importance in creating community and identifies how they were prohibited during colonization and thereafter. Subsequently, an investigation into current American culture in the 21st century finds a disembodied culture, as defined by the lack of awareness to the body as a living entity. Embodiment practices are suggested for a return to individual harmony and communal dancing as the solution for community harmony. Lastly, a personal exploration into the making and creating of danced rituals suggests the power of dance to heal, transform, and unite humanity.

Le Renouveau charismatique catholique met de l’avant une rencontre personnelle avec Dieu par le croyant, qui se voit habilité à exercer des dons– parmi lesquels nous retrouvons la guérison par l’imposition des mains, la glossolalie et les révélations. La participation continue à un groupe religieux organisé de la part d’individus devenus autonomes dans leur relation à Dieu n’a pas encore fait l’objet d’une attention académique soutenue. La présente étude d’un Centre de prière du Renouveau catholique charismatique de Montréal, à partir d’une méthodologie d’inspiration phénoménologique et expérientielle, vise à développer cette problématique, tout en s’éloignant d’une compréhension purement rhétorique (Csordas 1997, 2001) de l’expérience charismatique. La socialisation religieuse (Fer 2005, 2007) encadrant l’entrée d’un nouveau membre au Centre met en lumière les mécanismes d’encadrement institutionnel invisibles permettant l’intégration d’une communauté de croyants tout en laissant paradoxalement l’individu vivre une expérience religieuse personnelle. Le sujet charismatique, socialisé religieusement dans une conversion vécue dans l’unité corps-esprit, développe de nouveaux modes d’attention somatique, permettant l’expérience de différentes intersubjectivités. Il en vient à partager un monde collectif de représentations et de sensations, développant parallèlement une agentivité accrue dans son rapport avec le sacré. Toutefois, alors que l’agentivité est usuellement conçue comme un acte de résistance, celle développée par les charismatiques va dans le sens d’une reproduction de la norme (Mahmood 2001). La socialisation religieuse établissant les paramètres d’émergence de cette agentivité, elle en constitue aussi le cadre délimitant son expression. / The Catholic charimatic renewal puts forward a personal encounter wtih God on the believer’s part, who is then habilitated to exercize different charismas – among which we find healing through the imposing of the hands, glossolalia and revelations. Continued participation in an organized religious group by now autonomous believers has not yet been the subject of sustained academic attention. The present study of a Montreal Catholic charismatic renewal’s center of prayer, whose methodology is inspired by the phenomenological and experiential approaches, aims to develop this problematic, all the while marking a distance with a purely rhetorical understanding of the charismatic experience (Csordas 1997, 2001). The religious socialization (Fer 2005, 2007) framing the admission of a new member at the Center, enligthens the invisible institutionnal mecanisms enabling the integration of a religious community all the while paradoxically enabling the individual to live an individualized religious experience. The charismatic subject, religiously socialized through a conversion lived in a unification of the body-mind, develops new somatic modes of attention, and is thus enabled to experience different intersubjectivities. The subject comes to participate in a collective world of representations and sensations, developing in parallel an increased agency in his dealings with the sacred. Although agency is usually conceived as an act of resistance, the one developped by the charismatics brings about the reproduction of the norm (Mahmood 2001). Religious socialization establishing the parameter of emergence for this agency, it is also the frame circonscribing its expression.

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Att skapa en förståelse för nuet och framtiden genom dåtiden är ett uttryck som kan användas för att förklara syftet med historieämnet. Är denna syftesbeskrivning tillräcklig för att, som lärare, kunna motivera eleverna att ta till sig och befästa kunskapen som ämnet erbjuder eller krävs det någonting mer? Denna kvalitativa studie med kvantitativa inslag syftar till att, med utgångspunkt i det pedagogiska förhållningssättet embodied learning, beskriva och diskutera lärares erfarenheter av att forma och bedriva historieundervisning som skapar motivation och inlevelse hos eleverna i mellanstadiets årskurser fyra till sex. För att kunna beskriva och diskutera lärares erfarenheter används en kombination av semistrukturerade intervjuer av verksamma historielärare samt en elevenkät som besvaras av dessa verksamma lärares elevgrupper. Genom detta framkommer det att förståelsen för nuet och framtiden är en viktig aspekt av historieundervisningen men det framkommer även att valet av undervisningsmetoder kan påverka hur denna förståelse kan användas till fullo. Att variera valet av undervisningsmetoder samtidigt som att ge eleverna möjligheten att befästa denna förståelse i relation till syftet med historieämnet kan vara ett vinnande koncept för att därigenom kunna fånga upp alla elever som, i sin tur, vill ta till sig information på olika sätt. / Creating an understanding of the present and the future through the past is an expression that can be used to explain the purpose of the history subject. Is this description of purpose sufficient to, as a teacher, be able to motivate students to absorb and fortify the knowledge that the subject offers or is something more required? This qualitative study with quantitative elements aims to, based on the pedagogical approach embodied learning, describe and discuss teachers' experiences of shaping and conducting history teaching that creates motivation and immersion among students in middle school grades four to six. In order to be able to describe and discuss teachers' experiences, a combination of semi-structured interviews with active history teachers and a student questionnaire answered by these active teachers' student groups are used. Through this, it appears that the understanding of the present and the future is an important aspect of history teaching, but it also appears that the choice of teaching methods can affect how this understanding can be used to the full. Varying the choice of teaching methods at the same time as giving students the opportunity to fortify this understanding in relation to the purpose of the history subject can be a winning concept in order to capture all students who, in turn, want to absorb information in different ways.

This dissertation investigated the meanings students from beginner jazz ensembles ascribe to learning jazz improvisation through Dalcroze-inspired activities. Over the course of ten weeks, students from three respective beginner jazz ensembles were exposed to Dalcroze-inspired activities as the medium for learning to improvise. The sessions were held on a weekly basis, facilitated by the researcher. Hermeneutic phenomenology guided the research procedures. In-depth interviews, personal reflections, participant reflection essays as well as video recordings were the methods of data collection. Through the use of Atlas.ti 7, the data were organized and analysed by means of coding and categorisation, which led to the identification of five themes. The five themes that emerged from the data analysis were: feeling the music in my body, supporting development as a jazz musician, building character, building relationships, and stimulating and motivating learning. This study provides an understanding of the connection between jazz improvisation and Dalcroze Eurhythmics as well as how students experience learning jazz improvisation through Dalcrozeinspired activities. Through this understanding this study proposes a more holistic approach to jazz improvisation teaching that can inform further research and application of Dalcroze Eurhythmics in jazz pedagogy. / MMus (Musicology), North-West University, Potchefstroom Campus, 2015

This dissertation investigated the meanings students from beginner jazz ensembles ascribe to learning jazz improvisation through Dalcroze-inspired activities. Over the course of ten weeks, students from three respective beginner jazz ensembles were exposed to Dalcroze-inspired activities as the medium for learning to improvise. The sessions were held on a weekly basis, facilitated by the researcher. Hermeneutic phenomenology guided the research procedures. In-depth interviews, personal reflections, participant reflection essays as well as video recordings were the methods of data collection. Through the use of Atlas.ti 7, the data were organized and analysed by means of coding and categorisation, which led to the identification of five themes. The five themes that emerged from the data analysis were: feeling the music in my body, supporting development as a jazz musician, building character, building relationships, and stimulating and motivating learning. This study provides an understanding of the connection between jazz improvisation and Dalcroze Eurhythmics as well as how students experience learning jazz improvisation through Dalcrozeinspired activities. Through this understanding this study proposes a more holistic approach to jazz improvisation teaching that can inform further research and application of Dalcroze Eurhythmics in jazz pedagogy. / MMus (Musicology), North-West University, Potchefstroom Campus, 2015