Pub Date : 2022-01-02DOI: 10.1080/17458927.2021.2020603
C. Lange
This special issue seeks to introduce the cultural history of the senses in the Islamic world to a broad audience of scholars in the Humanities and Social Sciences. While there has been a groundswell of historical scholarship on the senses in the west (see Classen 2014), much remains to be done for the “sensual turn” (Howes 2003, 29) to leave more than just a passing mark in the study of Islamic history and culture. Contributors to this special issue examine how the senses have been conceptualized, and calibrated, in a variety of Muslim environments, ca. 600 to 1900 CE. How can we conceive of the Muslim sensorium over the long course of Islamic history and across Islam’s wide geographical compass? In fact, is there such a thing as a Muslim sensorium? If yes, what are its main features, how was it theorized by Muslim thinkers, and what were its salient historical manifestations? These questions are important and timely on several, interrelated counts. In scholarly discourse, the history of the senses is closely entangled with that of Western-style modernity, while Islam’s compatibility (and indeed, the desirability of aligning Islam) with modern Western ideas and institutions is a perennial subject of discussion. Controversially, Marshall McLuhan (1962) and Walter Ong (1982) linked the European enlightenment to the primacy bestowed on the eye over the other sense organs. They also theorized that, by contrast, African and Oriental societies privilege the ear, as well as the other nonvisual senses. From this vantage, Islam’s supposed denigration of vision is seen to undermine the ability of Muslim peoples to modernize. However, this sweeping narrative, influential though it may be, does not stand the test of even a cursory examination of the evidence. The Qurʾān clearly elevates sight above hearing; Plato’s and Aristotle’s notion of a hierarchy of the senses, in which sight is preeminent, was wellknown in classical Islam; and the Iraqi-Egyptian physicist Ibn al-Haytham (Alhazen, d. 1040 CE) analyzed the mechanics of vision so successfully that he is counted, to this day, among the fathers of modern optics. In other words, the ratio of the senses in Islamic culture (a contested singular), and the relationship between the two distal senses in particular, is by no means evident; a more nuanced and balanced account is long overdue. A related issue is that disembodied Western rationalism is often contrasted, by both its defenders and its detractors, with an alleged Muslim celebration of the senses – an imaginary dichotomy that recalls stereotyped characterizations of “sensual” Catholics as Protestantism’s Other. This finds expression in enduring stereotypes about an indulgent Orient full of colors, smells, and tactile sensations. While the proximal senses, smell in particular, carry a stigma in modern Western culture, Islamic culture supposedly emphasizes them. Not only do such characterizations facilitate caricatures of Muslims as irrational
{"title":"Introduction: The sensory history of the Islamic world","authors":"C. Lange","doi":"10.1080/17458927.2021.2020603","DOIUrl":"https://doi.org/10.1080/17458927.2021.2020603","url":null,"abstract":"This special issue seeks to introduce the cultural history of the senses in the Islamic world to a broad audience of scholars in the Humanities and Social Sciences. While there has been a groundswell of historical scholarship on the senses in the west (see Classen 2014), much remains to be done for the “sensual turn” (Howes 2003, 29) to leave more than just a passing mark in the study of Islamic history and culture. Contributors to this special issue examine how the senses have been conceptualized, and calibrated, in a variety of Muslim environments, ca. 600 to 1900 CE. How can we conceive of the Muslim sensorium over the long course of Islamic history and across Islam’s wide geographical compass? In fact, is there such a thing as a Muslim sensorium? If yes, what are its main features, how was it theorized by Muslim thinkers, and what were its salient historical manifestations? These questions are important and timely on several, interrelated counts. In scholarly discourse, the history of the senses is closely entangled with that of Western-style modernity, while Islam’s compatibility (and indeed, the desirability of aligning Islam) with modern Western ideas and institutions is a perennial subject of discussion. Controversially, Marshall McLuhan (1962) and Walter Ong (1982) linked the European enlightenment to the primacy bestowed on the eye over the other sense organs. They also theorized that, by contrast, African and Oriental societies privilege the ear, as well as the other nonvisual senses. From this vantage, Islam’s supposed denigration of vision is seen to undermine the ability of Muslim peoples to modernize. However, this sweeping narrative, influential though it may be, does not stand the test of even a cursory examination of the evidence. The Qurʾān clearly elevates sight above hearing; Plato’s and Aristotle’s notion of a hierarchy of the senses, in which sight is preeminent, was wellknown in classical Islam; and the Iraqi-Egyptian physicist Ibn al-Haytham (Alhazen, d. 1040 CE) analyzed the mechanics of vision so successfully that he is counted, to this day, among the fathers of modern optics. In other words, the ratio of the senses in Islamic culture (a contested singular), and the relationship between the two distal senses in particular, is by no means evident; a more nuanced and balanced account is long overdue. A related issue is that disembodied Western rationalism is often contrasted, by both its defenders and its detractors, with an alleged Muslim celebration of the senses – an imaginary dichotomy that recalls stereotyped characterizations of “sensual” Catholics as Protestantism’s Other. This finds expression in enduring stereotypes about an indulgent Orient full of colors, smells, and tactile sensations. While the proximal senses, smell in particular, carry a stigma in modern Western culture, Islamic culture supposedly emphasizes them. Not only do such characterizations facilitate caricatures of Muslims as irrational","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"38 1","pages":"1 - 7"},"PeriodicalIF":0.0,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84728416","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/17458927.2021.2020607
Eyad Abuali
ABSTRACT Attitudes toward food and eating are an often-neglected area of Sufi thought and practice. In this article, I analyze medieval Sufi food practices as a mode of piety. In doing so I focus on distinctions between pleasure and pain brought on by food consumption and abstention, and the gestures that accompany these experiences. By focusing on Sufism from the 11th-13th centuries CE, this article traces Sufi approaches to food through theoretical, practical, and hagiographical texts over time. I first detail the interconnection between the body and mystical experience in Sufi theory, before moving on to a discussion of more practical approaches to food consumption. I then consider Sufi narratives involving food and its connection to sex and gender before turning to questions of food habits and belonging. In doing so I intend to highlight how Sufi food practices played a significant role in embedding pious bodily habits within Sufi communities.
{"title":"“I tasted sweetness, and I tasted affliction”: pleasure, pain, and body in medieval Sufi food practices","authors":"Eyad Abuali","doi":"10.1080/17458927.2021.2020607","DOIUrl":"https://doi.org/10.1080/17458927.2021.2020607","url":null,"abstract":"ABSTRACT Attitudes toward food and eating are an often-neglected area of Sufi thought and practice. In this article, I analyze medieval Sufi food practices as a mode of piety. In doing so I focus on distinctions between pleasure and pain brought on by food consumption and abstention, and the gestures that accompany these experiences. By focusing on Sufism from the 11th-13th centuries CE, this article traces Sufi approaches to food through theoretical, practical, and hagiographical texts over time. I first detail the interconnection between the body and mystical experience in Sufi theory, before moving on to a discussion of more practical approaches to food consumption. I then consider Sufi narratives involving food and its connection to sex and gender before turning to questions of food habits and belonging. In doing so I intend to highlight how Sufi food practices played a significant role in embedding pious bodily habits within Sufi communities.","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"34 1","pages":"52 - 67"},"PeriodicalIF":0.0,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82025956","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/17458927.2021.2020604
Adam Bursi
ABSTRACT Early Islamic texts record a series of ongoing debates about a fundamental component of ritual performance: the act of touch. During the hajj, Muslim pilgrims participated in intensively haptic devotional activity in the holy city of Mecca, where they thronged to grasp objects and places associated with Islamic history and worship. Such rituals were carried out, and approved of, by many early Muslims, who considered these as important acts in the performance of Islamic identity. Yet in narrative histories and juristic discussions about the appropriate ways of interacting with and “sensing” pilgrimage places, many Muslim voices note the perceivably idolatrous connotations of touching objects and spaces. They often associate such haptic encounters with religiously marginalized others, including pagans, women, and sectarian groups. Bringing these sources into conversation with scholarship on ritual constructions of religious identity – and on the role therein of the senses – this article highlights the disputed role of touch in demarcating correctly Islamic pilgrimage practices, and thus the contested place of touch in the emergent Islamic sensorium.
{"title":"“You were not commanded to stroke it, but to pray nearby it”: debating touch within early Islamic pilgrimage","authors":"Adam Bursi","doi":"10.1080/17458927.2021.2020604","DOIUrl":"https://doi.org/10.1080/17458927.2021.2020604","url":null,"abstract":"ABSTRACT Early Islamic texts record a series of ongoing debates about a fundamental component of ritual performance: the act of touch. During the hajj, Muslim pilgrims participated in intensively haptic devotional activity in the holy city of Mecca, where they thronged to grasp objects and places associated with Islamic history and worship. Such rituals were carried out, and approved of, by many early Muslims, who considered these as important acts in the performance of Islamic identity. Yet in narrative histories and juristic discussions about the appropriate ways of interacting with and “sensing” pilgrimage places, many Muslim voices note the perceivably idolatrous connotations of touching objects and spaces. They often associate such haptic encounters with religiously marginalized others, including pagans, women, and sectarian groups. Bringing these sources into conversation with scholarship on ritual constructions of religious identity – and on the role therein of the senses – this article highlights the disputed role of touch in demarcating correctly Islamic pilgrimage practices, and thus the contested place of touch in the emergent Islamic sensorium.","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"38 1","pages":"8 - 21"},"PeriodicalIF":0.0,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76289840","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/17458927.2022.2025652
McKenna Gray
{"title":"Details of Pollock’s White Light","authors":"McKenna Gray","doi":"10.1080/17458927.2022.2025652","DOIUrl":"https://doi.org/10.1080/17458927.2022.2025652","url":null,"abstract":"","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"18 1","pages":"142 - 144"},"PeriodicalIF":0.0,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89655092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/17458927.2021.1874194
Stephanie Lloyd, Alexandre Harvey-Tremblay
ABSTRACT In this article, we explore a set of conceptual and technoscientific shifts that led to reconsiderations of the experience of hearing over the twentieth and twenty-first centuries, and most specifically, hearing through the use of cochlear implants (CIs). In doing so, we focus on the factors that are thought to contribute to CI users’ experiences of sound, including their potentially distinctive sensoria and neural profiles, as they navigate the spaces of their day-to-day lives as both the bearers of objective audiograms and subjective listeners. These factors are increasingly broad, ranging from age of implantation, electroacoustic stimulation sent from the device, and cognitive profiles considered to correlate with complex developmental processes related to early sound environments and language exposure (oral or manual). Hearing, in this perspective, is a phenomenon that varies between individuals, over the course of the life (or day) of a single person, and according to experiences with auditory devices. Such a conceptualization undermines dichotomous representations of hearing and deafness and an increasingly substantial gray zone emerges between the two. Both are ever more conceived of as developmental processes in which a variety of signals and their transductions are considered central to understandings of how experiences of hearing take shape.
{"title":"No hearing without signals: imagining and reimagining transductions through the history of the cochlear implant","authors":"Stephanie Lloyd, Alexandre Harvey-Tremblay","doi":"10.1080/17458927.2021.1874194","DOIUrl":"https://doi.org/10.1080/17458927.2021.1874194","url":null,"abstract":"ABSTRACT In this article, we explore a set of conceptual and technoscientific shifts that led to reconsiderations of the experience of hearing over the twentieth and twenty-first centuries, and most specifically, hearing through the use of cochlear implants (CIs). In doing so, we focus on the factors that are thought to contribute to CI users’ experiences of sound, including their potentially distinctive sensoria and neural profiles, as they navigate the spaces of their day-to-day lives as both the bearers of objective audiograms and subjective listeners. These factors are increasingly broad, ranging from age of implantation, electroacoustic stimulation sent from the device, and cognitive profiles considered to correlate with complex developmental processes related to early sound environments and language exposure (oral or manual). Hearing, in this perspective, is a phenomenon that varies between individuals, over the course of the life (or day) of a single person, and according to experiences with auditory devices. Such a conceptualization undermines dichotomous representations of hearing and deafness and an increasingly substantial gray zone emerges between the two. Both are ever more conceived of as developmental processes in which a variety of signals and their transductions are considered central to understandings of how experiences of hearing take shape.","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"2001 1","pages":"259 - 277"},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88331326","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/17458927.2021.1981927
Ishita Dey
ABSTRACT This article stems from an ongoing collaborative ethnographic project with a Delhi-based women workers’ union known as Shehri Mahila Kamgar Union. Since 2015 I have been studying how domestic workers view the relationship between the senses and work. The main objective is to understand how the “senses” in general and smell in particular have been invisibilised in discussions on “intimate labor.” While analyses of the sensory labor and synesthetic reason involved in craftwork and food preparation celebrate sensoriality, the location of smells in intimate labor, especially domestic work, has been occulted. I propose the term “intimate sense-labor” to foreground the study of the acts of erasure of smells that are central to the sensory practice of domestic workers. Intimate sense-labor consists of strictly disciplining the senses and controlling sensory emanations while reproducing the intimate smells of a household through acts of cleaning, washing, and cooking. Building upon everyday work narratives of domestic workers, I expose the workings of “intimate sense-labor” through an examination of the smells of happiness, fear, and disgust.
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Pub Date : 2021-09-02DOI: 10.1080/17458927.2021.1874145
G. Böhme
ABSTRACT It is clear that in everyday life, people and behavior patterns are frequently, or perhaps almost always, judged not in terms of good or bad, but with terms that belong more to the aesthetic, like appropriate and inappropriate. This means that in a situation where you would tend to expect moral judgement and moral behavior, it is in fact much more a question of style and, at best, self-respect that plays a role, not morality. As a result, the desired behavior is achieved more easily and more confidently. These observations might seem to undermine Kant’s account of the categorical imperative, but Kant, unlike Kierkegaard, for example, did not advocate a strict separation between ethics and aesthetics. Rather, as I demonstrate here, he showed an ethical interest in the formation of aesthetic taste. This disclosure is followed by a series of further reflections in moral philosophy that, among other things, take up Hegel’s distinction between the Customary and the Moral, and Foucault. By offering this new reading of Kant’s Critique of Judgement, my aim is to show that there are areas of ethics that are a matter of taste, and these are by far the most common.
{"title":"A matter of taste? On the significance of aesthetic judgement for morality","authors":"G. Böhme","doi":"10.1080/17458927.2021.1874145","DOIUrl":"https://doi.org/10.1080/17458927.2021.1874145","url":null,"abstract":"ABSTRACT It is clear that in everyday life, people and behavior patterns are frequently, or perhaps almost always, judged not in terms of good or bad, but with terms that belong more to the aesthetic, like appropriate and inappropriate. This means that in a situation where you would tend to expect moral judgement and moral behavior, it is in fact much more a question of style and, at best, self-respect that plays a role, not morality. As a result, the desired behavior is achieved more easily and more confidently. These observations might seem to undermine Kant’s account of the categorical imperative, but Kant, unlike Kierkegaard, for example, did not advocate a strict separation between ethics and aesthetics. Rather, as I demonstrate here, he showed an ethical interest in the formation of aesthetic taste. This disclosure is followed by a series of further reflections in moral philosophy that, among other things, take up Hegel’s distinction between the Customary and the Moral, and Foucault. By offering this new reading of Kant’s Critique of Judgement, my aim is to show that there are areas of ethics that are a matter of taste, and these are by far the most common.","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"13 1","pages":"351 - 355"},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73880519","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/17458927.2020.1763040
Jieqiong Huang
{"title":"Perception metaphors in cognition, language, and communication","authors":"Jieqiong Huang","doi":"10.1080/17458927.2020.1763040","DOIUrl":"https://doi.org/10.1080/17458927.2020.1763040","url":null,"abstract":"","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"11 1","pages":"356 - 359"},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83640124","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/17458927.2021.1977460
Michael Rossi
touch. The Language of Touch contains an incredibly rich (but certainly not easily accessible) conceptualization of Jacques Lacan’s psychoanalytical works; Aristotle, Heidegger, or Derrida’s philosophies; and the structural linguistics of Saussure and Jacobson. Therefore, this range of reference will pose challenges to readers with varying academic training. An alternative route of reading could be suggested for readers with less grounding in some of these disciplines: After reading the introductory theoretical chapter, a temporal jump to the second part of the book (containing the case studies) would enable readers to grasp the theoretical problems explained through specific examples prior to reading the rest of the early theoretical chapters. To conclude the review, the significant outcome of the book ́s reading is twofold. Firstly, classical Lacan linguistics is radically reconceptualized as the gaze and the voices as the sources of desire are challenged by the rethinking of touch. Secondly, the collection brings even broader contribution to haptic studies by opening the position of touch as not only a culturally/linguistically molded sensual modality but as something more constitutively connected to it by pressing the question of “how touch structure language.” Through this book, touch creatively pushes back on cultural and linguistical conceptualizations of touch as it opens innovative and unforeseeable ways to challenge them.
{"title":"Sensitive subjects","authors":"Michael Rossi","doi":"10.1080/17458927.2021.1977460","DOIUrl":"https://doi.org/10.1080/17458927.2021.1977460","url":null,"abstract":"touch. The Language of Touch contains an incredibly rich (but certainly not easily accessible) conceptualization of Jacques Lacan’s psychoanalytical works; Aristotle, Heidegger, or Derrida’s philosophies; and the structural linguistics of Saussure and Jacobson. Therefore, this range of reference will pose challenges to readers with varying academic training. An alternative route of reading could be suggested for readers with less grounding in some of these disciplines: After reading the introductory theoretical chapter, a temporal jump to the second part of the book (containing the case studies) would enable readers to grasp the theoretical problems explained through specific examples prior to reading the rest of the early theoretical chapters. To conclude the review, the significant outcome of the book ́s reading is twofold. Firstly, classical Lacan linguistics is radically reconceptualized as the gaze and the voices as the sources of desire are challenged by the rethinking of touch. Secondly, the collection brings even broader contribution to haptic studies by opening the position of touch as not only a culturally/linguistically molded sensual modality but as something more constitutively connected to it by pressing the question of “how touch structure language.” Through this book, touch creatively pushes back on cultural and linguistical conceptualizations of touch as it opens innovative and unforeseeable ways to challenge them.","PeriodicalId":75188,"journal":{"name":"The senses and society","volume":"12 1","pages":"362 - 365"},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88363704","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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