1997, ISBN: 9788121507998

Ann Arbor: The University of Michigan Press, 1996. 6" wide by 9" tall. Trade paperback. As New condition. No store stamp, owner's name or bookplate. No underlining. No … Mehr…

Ann Arbor: The University of Michigan Press, 1996. 6" wide by 9" tall. Trade paperback. As New condition. No store stamp, owner's name or bookplate. No underlining. No highlighting. No margin notes. Bright, shiny, clean, square, tight, unmarked copy. Flat spine. No creases. Fresh and crisp, obviously never read. From the rear cover: "THE MALE BODY: FEATURES, DESTINIES, EXPOSURES serves as an indispensable and fascinating source of knowledge about the male sex at a time when media attention to manhood has increased and when studies of masculinity have become a significant part of the academic curriculum as well as a popular topic of academic research. Subjects include the historical sources of the American body, adolescent and midlife bodies, bodybuilding, the bodies of popular icons such as rock stars and athletes, AIDS, the black body, and the variety of sexual identities endorsed and disdained by our culture… [This] volume gathers together a remarkable range of voices and perspectives on an always-timely topic. The collection begins with essays by Margaret Atwood and John Updike that define the precarious situation of manhood at the end of this millennium and concludes with Susan Bordo's essay examining the discourse of 'manhood' in best-selling books, film, advertising, and political commentary. The book's contributors argue that the male body is not just an anatomical fact but a cultural sign or site that people seek to construct, deconstruct, and reconstruct to fit their values. How this process of shaping occurs can be observed in Joyce Carol Oates's story about a frightened girl and a nude photograph, in Cathy Song's regretful poem about vasectomy, in Philip Lopate's self-portrait as he regards and evaluates the parts of his body, in Margaret Morganroth Gullette's polemical report on the commercial exploitation of midlife bodies, in Rudolf Arnheim's admiring description of an ancient Greek statue that preserves 'a god's perfection.' The anthology also brings examples from 'body history' to bear on the present day: for instance, David R. Slavitt's new translation of Ovid's tale of Narcissus and sociologist Michael S. Kimmel's study of the obsession with physical vitality at the turn of this century both resonate with unsettling immediacy in the context of the values, issues, and obsessions of our own postmodern era. Work and play, anxiety and self-confidence, youth and aging, health and sickness -- all of these contesting conditions are examined in the course of this rich collection of materials. General readers and specialists alike will find abundant new information and insights, and much to argue with as well as much to agree with, in the contents of this engrossing volume.". Second Printing of the 1994 original. Soft Cover. Publisher's pictorial wraps. 310pp., The University of Michigan Press, 1996, New Delhi, India: Munshiram Manoharlal Publishers Pvt. Ltd., 1997 The Wrestler's Body tells us the story of a way of life organized in terms of physical self-development. While Indian wrestlers are competitive athletes, they are also moral reformers whose conception of self and society is fundamentally somatic. In order to elucidate the somatic structure of the wrestler's identity and ideology, Joseph Alter uses the insights of anthropology to write an ethnography of the wrestler's physique. Young men in North India may choose to join an akhara, or gymnasium, where they subject themselves to a complex program of physical fitness. Under the supervision of a guru they become wrestlers by learning how and what to eat, how, when and where to sleep, bathe, defecate, exercise, brush their teeth, and rest, what to wear, and generally how to comport themselves. By these means they not only become competent athletes, they come to develop a moral physique and to embody an ideology of public health. Alter's first-hand description of each detail of the wrestler's regimen is set within the geomoral context of the gymnasium and is framed by a series of interpretations: the place of the body in the relationship between a guru and his disciple; the meaning of patronage as a system of control and support; the embodiment of symbolic structures in the ritual of Nagapanchami; a deconstruction of the embodied self through the drama of tournament competition; and the development of a moral physique modeled on the ironic form and divine structure of Lord Hanuman's body. Wrestling provides a unique perspective on South Asian culture and society. Self-consciously outside the cultural mainstream, it cuts against the weave of the larger cultural fabric. By bringing members of high and low castes into close physical contact, wrestling challenges the principles of purity and pollution. Concepts of general health and fitness are redefined in exaggerated terms. Using the model of sannyasa, or Hindu world renunciation, wrestlers transform the disciplinary mechanisms of asceticism into the terms of somatic nationalism and utopian reform. The body of the wrestler is a focal symbol in the rubric of "ethical nationalism." Wrestlers feel that a reform of Indian national character is imperative and that moral reform on this scale can only be achieved through a discipline of the individual body. As such, wrestlers advocate their way of life as an ideology of national health. Everyone is called on to become a wrestler and build collective strength through self-discipline. Printed Pages: 332.. First Indian Edition. Cloth. New/New. 16.5 Cms x 25 Cms., Munshiram Manoharlal Publishers Pvt. Ltd., 1997<

1997, ISBN: 9788121507998

New Delhi, India: Munshiram Manoharlal Publishers Pvt. Ltd., 1997. First Indian Edition. Cloth. New/New. 16.5 Cms x 25 Cms. The Wrestler's Body tells us the story of a way of life o… Mehr…

New Delhi, India: Munshiram Manoharlal Publishers Pvt. Ltd., 1997. First Indian Edition. Cloth. New/New. 16.5 Cms x 25 Cms. The Wrestler's Body tells us the story of a way of life organized in terms of physical self-development. While Indian wrestlers are competitive athletes, they are also moral reformers whose conception of self and society is fundamentally somatic. In order to elucidate the somatic structure of the wrestler's identity and ideology, Joseph Alter uses the insights of anthropology to write an ethnography of the wrestler's physique. Young men in North India may choose to join an akhara, or gymnasium, where they subject themselves to a complex program of physical fitness. Under the supervision of a guru they become wrestlers by learning how and what to eat, how, when and where to sleep, bathe, defecate, exercise, brush their teeth, and rest, what to wear, and generally how to comport themselves. By these means they not only become competent athletes, they come to develop a moral physique and to embody an ideology of public health. Alter's first-hand description of each detail of the wrestler's regimen is set within the geomoral context of the gymnasium and is framed by a series of interpretations: the place of the body in the relationship between a guru and his disciple; the meaning of patronage as a system of control and support; the embodiment of symbolic structures in the ritual of Nagapanchami; a deconstruction of the embodied self through the drama of tournament competition; and the development of a moral physique modeled on the ironic form and divine structure of Lord Hanuman's body. Wrestling provides a unique perspective on South Asian culture and society. Self-consciously outside the cultural mainstream, it cuts against the weave of the larger cultural fabric. By bringing members of high and low castes into close physical contact, wrestling challenges the principles of purity and pollution. Concepts of general health and fitness are redefined in exaggerated terms. Using the model of sannyasa, or Hindu world renunciation, wrestlers transform the disciplinary mechanisms of asceticism into the terms of somatic nationalism and utopian reform. The body of the wrestler is a focal symbol in the rubric of "ethical nationalism." Wrestlers feel that a reform of Indian national character is imperative and that moral reform on this scale can only be achieved through a discipline of the individual body. As such, wrestlers advocate their way of life as an ideology of national health. Everyone is called on to become a wrestler and build collective strength through self-discipline. Printed Pages: 332., Munshiram Manoharlal Publishers Pvt. Ltd., 1997<

1997, ISBN: 9788121507998

New Delhi, India: Munshiram Manoharlal Publishers Pvt. Ltd., 1997 The Wrestler's Body tells us the story of a way of life organized in terms of physical self-development. While Indian… Mehr…

New Delhi, India: Munshiram Manoharlal Publishers Pvt. Ltd., 1997 The Wrestler's Body tells us the story of a way of life organized in terms of physical self-development. While Indian wrestlers are competitive athletes, they are also moral reformers whose conception of self and society is fundamentally somatic. In order to elucidate the somatic structure of the wrestler's identity and ideology, Joseph Alter uses the insights of anthropology to write an ethnography of the wrestler's physique. Young men in North India may choose to join an akhara, or gymnasium, where they subject themselves to a complex program of physical fitness. Under the supervision of a guru they become wrestlers by learning how and what to eat, how, when and where to sleep, bathe, defecate, exercise, brush their teeth, and rest, what to wear, and generally how to comport themselves. By these means they not only become competent athletes, they come to develop a moral physique and to embody an ideology of public health. Alter's first-hand description of each detail of the wrestler's regimen is set within the geomoral context of the gymnasium and is framed by a series of interpretations: the place of the body in the relationship between a guru and his disciple; the meaning of patronage as a system of control and support; the embodiment of symbolic structures in the ritual of Nagapanchami; a deconstruction of the embodied self through the drama of tournament competition; and the development of a moral physique modeled on the ironic form and divine structure of Lord Hanuman's body. Wrestling provides a unique perspective on South Asian culture and society. Self-consciously outside the cultural mainstream, it cuts against the weave of the larger cultural fabric. By bringing members of high and low castes into close physical contact, wrestling challenges the principles of purity and pollution. Concepts of general health and fitness are redefined in exaggerated terms. Using the model of sannyasa, or Hindu world renunciation, wrestlers transform the disciplinary mechanisms of asceticism into the terms of somatic nationalism and utopian reform. The body of the wrestler is a focal symbol in the rubric of "ethical nationalism." Wrestlers feel that a reform of Indian national character is imperative and that moral reform on this scale can only be achieved through a discipline of the individual body. As such, wrestlers advocate their way of life as an ideology of national health. Everyone is called on to become a wrestler and build collective strength through self-discipline. Printed Pages: 332.. First Indian Edition. Cloth. New/New. 16.5 Cms x 25 Cms., Munshiram Manoharlal Publishers Pvt. Ltd., 1997<

1999, ISBN: 9788121507998

Hardcover, Isbn matches very clean hardcove w/ dj. light wear and very clean text. solid binding FAST SHIPPING W/ CONFIRMATION. NO PRIORITY OR INTERNATIONAL ORDERS OVER 4LBs., Gebraucht, … Mehr…

Hardcover, Isbn matches very clean hardcove w/ dj. light wear and very clean text. solid binding FAST SHIPPING W/ CONFIRMATION. NO PRIORITY OR INTERNATIONAL ORDERS OVER 4LBs., Gebraucht, sehr guter Zustand, Social Sciences, [PU: Munshiram Manoharlal Publishers]<