This chapter provides an overview of the innovative protesting techniques of the Kazakh Spring and the Oyan, Qazaqstan movement. The interplay between the repressive law-enforcement agencies and the creative protesting techniques and narratives protestors had to find is at the heart of this chapter. I argue that the evolution of the protestors’ movements led to slow but consistent adaptation on the part of the police and secret police, and all those involved in the physical and emotional harassment of the protestors. Through interviews, I focus on how the body of the protestor and the public square become the two prime spaces for aggressive coercion and resistance. This pushes protestors to stage bodiless performances with anonymous posters and anonymous online activism, on the one hand. And on the other hand, it pushes law-enforcement officers to find aggravated techniques of torture. They came up with the kettling strategy, whereby protestors are trapped for hours in the heat or severe cold without access to basic amenities, water, food, or shelter. Other techniques of torture included kidnapping, intimidation, and even sexual violence.

This chapter finds in the Bible a diversity of views about sexuality, gender, marriage, divorce, celibacy, virginity, and the human body. It next traces in early Christianity an aversion towards same-sex relationships, abortion, and contraception, and a growing gynophobia combined with a growing devotion to the Virgin Mary. It discusses the association between sexuality and original sin, and between misogyny and the invention of the witch, together with the negation of sexual pleasure, the confinement of sexual relations to procreation within marriage, and the struggles of monks with their erotic desires. A painful incompatibility between the sexual practices of colonized peoples and missionary expectations and behaviour is noted. Through to the present time, different models of marriage and attitudes towards same-sex relationships are found within Christianity. The early diversity of views about sexuality is shown to be unresolved, re-appearing in the culture wars of the present century. While attitudes to cohabitation, divorce and masturbation are generally more liberal than in the past, global Christianity still retains a strong antipathy towards loving same-sex relationships, abortion, and even the ordination of women.

This chapter introduces the human as a question. It revolves around the figure of the Theban Sphinx and her interaction with Oedipus and traces her presence from the ancient world into the works of Sigmund Freud. The chapter invokes the Sphinx as a presence that both prompts and challenges the way we think the human. Oedipus’ troubled humanity stands at the intersection between his success in solving the Sphinx’s riddle and his apparent failure to understand how her words apply to his own existence. As such, the Sphinx’ intervention at Thebes exposes a deep-seated vulnerability at the core of the human condition – a vulnerability springing from the fact that while the riddle can be solved with the powers of reasoning, the human as a riddle remains enigmatic and beyond the application of logos.

This chapter introduces the micro-sociological lenses to the study of peace talks. The chapter discusses how bodily and facial interaction shapes peace diplomacy and its potential for generating social bonds between participants. The chapter maps six different spaces in peace diplomacy: formal negotiations, informal space, formalized informal space, shuttle diplomacy space, press conferences, and virtual space; and how these make the character and dynamics of interaction possible in peace talks. The chapter shows that under the right spatial and interactional circumstances, peace talks can generate social bonds between the involved parties. However, the leaders of the respective parties often do not take part in peace talks and thus they are not the ones generating social bonds. The chapter further discusses the importance of interpersonal trust versus trust in the process, as well as how the social bonding being generated at the peace table is transferred to the society at large.

This is the first of three chapters showing how caricature talk co-operates with characterisation techniques in genre-defining novels of the Romantic period. I give an account of anti-caricature rhetoric in the critical reception of Jane Austen’s novels, from contemporaneous reviews and responses to the twentieth century. I describe Austen’s particular moral concept of caricature as an effect of self-indulgence, first examining instances of the word ’caricature’ in Northanger Abbey and Sense and Sensibility, then close-reading depictions of fat bodies in Persuasion and Sanditon, as instances of literary realism’s ’explained caricatures’.

The sixth and final chapter considers horror writing’s appropriation of flesh-caricature from writing descriptive of the human body, dismantling character’s place in formal realism. I explore the grotesquing of the disproportioned body in Mary Shelley’s Frankenstein and her short story ’Transformation’, and in Walter Scott’s dwarf characters, where the aesthetic type of the ’gigantic dwarf’ gives rise to a mode of writing I call ’horrid realism’. The second part of the chapter grounds horrid realism in eighteenth-century texts that imagine the literalisation of caricatúra, such as Thomas Browne’s depiction of the Hippocratic face, and the effects of swaddling bands and foundation garments as pictured by John Locke, Jean-Jacques Rousseau, William Buchan, William Cadogan, Mary Wollstonecraft, William Godwin and J. P. Malcolm.

Migrants’ journeys are often characterized by immobility and waiting. This chapter describes the experiences of migrants at a house in Libya as they prepare to take a boat to Europe. Furthering analyses of mobility economies, it brings economy into conversation with questions of time and immobility. The chapter reveals how a clandestine economy surrounding mobility intersects with intimate economies that reproduce the mobile body.

This chapter introduces approaches to materiality and biology within anthropological scholarship on sex and gender. It emphasizes how biological subfield of eco-evo-devo (which emerged in dialogue with feminist studies) can contribute to anthropological debates. The authors focus on hormones, signaling molecules that regulate many physiological processes in humans, animals, and plants. Hormones are a particularly productive site for considering how anthropologists interested in sex, gender, and bodies might benefit from additional attention to biological processes and biological knowledges, as they challenge prevailing concepts and categorical oppositions of self/world, nature/culture, and mind/matter. The authors first sketch out a history of the relationship between anthropology and biology and, within that history, how feminists have confronted biologism. They then introduce eco-evo-devo and explore how its insights about hormones and development can serve as a prompt to rethink the body within anthropology. Last, they review examples of social scientific engagement with hormones, arguing that a deeper engagement with the materiality of hormones rather than only with their popular representation can help anthropologists continue their ongoing efforts to reframe the social and apprehend gender and sexuality as entangled within complex ecologies of industrial capitalism.

This chapter explores David Ferry’s poetical recreations of Johnsonian prose under the aspect of “compassion.” Attention is initially focussed on Ferry’s poetical re-working of a passage from the “Life of Pope” on Pope’s physical disablements. The poem “Johnson on Pope – from the Lives of the Poets” (1960) is compelling. The chapter highlights how Johnson’s critical prose can be closely associated with the language of poetry. With each reading his language sinks deeper into our consciousnesses and eludes paraphrase. Also discussed are lines from Ferry’s “That Evening at Dinner” and use of a passage from Johnson’s review of Soame Jenyns’s Free Enquiry (1757). Through the language of his modern poem Ferry brings out the poignancy of suffering in the closing stages of life. This discussion is reinforced by a close analysis of Johnson on the final years of Jonathan Swift from the “Life of Swift.” Ferry’s formula – that of “unsentimental pity” – is then the basis for a closing examination of the final decline of the poet William Collins, one of the poets from the Lives of the Poets Johnson had known in person.

Nineteenth-century European casinos tapped into new transportation and communication networks, and they were flexible enough to take advantage of the changing political map of Europe. The casinos found success amid these large structural transformations affecting the continent. They projected a new type of sociability that exuded a sense of exclusivity and democracy at once. The casino was also an environment that embraced social mixture. The casino attracted a transnational and polyglot clientele. Nineteenth-century casinos were physical expressions of contemporary ideas about fate and agency. The nineteenth-century casino also occasioned a prolonged discussion of the body, feeling, and mind, and there is a wide recognition of culture’s impact on the body. Seeing the effect that gambling had on players, nineteenth-century observers could consider how the self, the environment, and behavior all related to one another.

Alongside the grand scheme of deodorization, the arrival of a variety of mass-manufactured scents instigated an olfactory revolution in everyday life, feeding new sensory data into Chinese bodies and neurons. Drawing on trade statistics, advertisements, and corporate archives, Chapter 4 restores the materiality of the changing smellscape, exploring both imported scents and domestically produced perfumes, with special attention to state-of-the-art synthetic scents that invaded and contaminated the sensorium. Equipped with industrialism, capitalism, consumerism, science, and nationalism, this revolution’s key battlefield was none other than the human body. The regulation and management of its odours were intended to transform the body into a consumer object. The thrust of my inquiry is the question of how the united forces of olfactory modernity tuned neurons to accept new scents, and how the body was re-educated to internalize a new set of codes, values, and aesthetics.

This chapter defends the unity of the Charmides as a dramatic whole. It does so by a close analysis of Socrates’ interactions with Charmides throughout the dialogue. The chapter argues that Socrates is presented as driven by an erotic quest for discovering beauty in Charmides’ soul. This explains the nature of Socrates’ initial interactions with Charmides; his abandonment of Charmides for the long discussion with Critias that follows; and his recalling of Charmides into the conversation at the end of the dialogue. It is argued that Socrates’ procedure for seducing Charmides into exposing his soul consists of the interplay of two arts, which I describe and analyse: the art of soul-medicine and the art of erotics, with the former art deployed by Socrates in service of the latter.

This chapter deals with a rarity in Romantic literature: the sublime body. While landscapes tended to be seen as sublime, as outpourings of ever-growing philosophical minds, bodies were more often than not belittled and considered as insignificant husks. While eighteenth-century literature introduced the priapistic sublime into erotic novels, thus juxtaposing demure sentimentality with the burlesque gigantism of the homme machine’s genitals, Romantic poets opened “workshop[s] of filthy creation” where philosophical minds seem to unleash bodies that combine the sublime with the monstrous. Mary Shelley’s Victor Frankenstein, thus, impregnated by the sexualized voices of his Ingolstadt professors, gives birth to a grotesque abortion, whereas a generation before Matthew Gregory Lewis had shown what happens when an abbot’s mind loses control and – in an unparalleled example of Romantic hagio-porn – transforms a Madonna lactans into a Mephistophelean abettor to the devil. Byron even goes a step further when he imagines man’s existence as a voyage on a gargantuan female body, constantly threatened by the jaws of a vagina dentata.

This chapter shows how changes to officeholding shaped practices of searching in the capital. Searches are a neglected feature of the history of law enforcement. Common law protected houses from being searched, except in pursuit of suspected criminals. Even then, searching houses required the presence of officers with specific warrants. Those who did not have houses of their own were less able to resist searches by non-officers or searches without warrants. Searches of people were entirely unregulated, restricted only by cultural norms about gender and social status. The poor were less able to resist being searched than the rich. Women could insist that they were searched by other women for the sake of modesty, though this was not always successful. Women were much more likely to be invasively searched than men. Searches of women by officers were especially intrusive and sometimes violent, giving tangible expression to the links between policing and gendered power.