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Trunk stability functions play an important role in sport and everyday movements. The aim of this study was to analyze trunk strength, trunk muscles onset of activity, and rate of electromyographic rise (RER) in the case of self-inflicted and unexpected trunk loading. Thirty-two healthy young adults (16 elite kayakers/canoeists and 16 non-athletes) were measured with a multi-purpose diagnostic machine. Trunk strength was assessed in standing position. Trunk muscles onset of activity and RER were assessed through unexpected loading over the hands and rapid shoulder flexion, respectively. In comparison with non-athletes, kayakers/canoeists did not significantly differ in trunk strength and showed lower trunk extension/flexion strength ratio (p = 0.008). In general, trunk muscles onset of activity did not significantly differ between the groups. On the contrary, kayakers/canoeists showed higher RER mean values in all the observed muscles (p < 0.041), except in multifidus muscle during self-inflicted movements. Similarly, higher RER variability was observed in the majority of the observed muscles among kayakers/canoeists. Higher RER among kayakers/canoeists could represent a protective mechanism that ensures spine stability and prevents low back pain.

This paper analyses two key aspects of Manggarai hospitality: the making of 'liveliness' and the making of guests. Liveliness is an affect produced at crowded and noisy events where stimulants and food are consumed. However, being lively is also an interpersonal quality demonstrated in everyday visiting. Having outlined the significance of liveliness, I examine the transformative role of hospitality substances and sounds in three key event‐types: those for affines, for wage labourers, and for spirits. I show how 'making guests' involves the entanglement of food, bodily substance, money, and speech, and allows important but potentially difficult exchanges to take place.RésuméLe présent article analyse deux aspects essentiels de l'hospitalité chez les Manggarai : faire de la « vivacité » et faire des invités. La vivacité est un affect produit lors d'événements bruyants, regroupant de nombreux participants, où l'on consomme des stimulants et de la nourriture. Mais être vivace, c'est aussi une qualité interpersonnelle qui se manifeste par des visites quotidiennes. Après avoir souligné l'importance de la vivacité, l'auteure examine le rôle transformatif des substances et des sons de l'hospitalité dans trois grands types d'événements : pour les proches, pour les employés et pour les esprits. Elle montre comment « faire des invités » suppose une imbrication de la nourriture, de la substance corporelle, de l'argent et de la parole et permet à des échanges importants mais potentiellement difficiles d'avoir lieu.

Written as the introduction to a special issue of Body & Society on the topic of animation and automation, this article considers the interrelation of those two terms through readings of relevant work in film studies and science and technology studies (STS), inflected through recent scholarship on the body. Drawing upon historical and contemporary examples, we trace how movement is taken as a sign of life, while living bodies are translated through the mechanisms of artifice. Whereas film studies has drawn upon work ranging from production history to semiotics and psychoanalysis to conceptualize the ways in which the appearance of life on the cinema screen materializes subjectivities beyond it, STS has developed a corpus of theoretical and empirical scholarship that works to refigure material-semiotic entanglements of subjects and objects. In approaching animation and automation through insights developed within these two fields we hope to bring them into closer dialogue with each other and with studies of the body, given the convergence of their shared concerns with affective materializations of life. More specifically, an interest in the moving capacities of animation, and in what gets rendered invisible in discourses of automation, is central to debates regarding the interdependencies of bodies and machines. Animation is always in the end a relational effect, it seems, while automation implies the continuing presence of hidden labour and care.

In her 2007 monograph Meeting the Universe Halfway, Karen Barad introduces her reader to a world of movement and flux, where bodies ceaselessly participate in their own material configuration, where bodily integrity and identity is entangled in the dynamic materialisation of its social and political significance, and where processes of understanding and meaning making are bound up in 'an ongoing performance of the world in its differential dance of intelligibility and unintelligibility' (2007: 149). Through her reading of Niels Bohr's 'philosophy-physics', Barad introduces us to a quantum universe that poses some counterintuitive challenges to the modernist worldview which understands matter to be determinate and measurable, or that may quietly preserve something of matter's evidence against culture's symbolic dexterity. In advancing her agential realist account, Baradmoves beyond anthropocentric constraints to conceive of the world in its 'extraordinary liveliness' (2007: 91), an enlarged and productive scene of agency engaged in an ongoing performance of its own intelligibility, articulating itself differently. With the suggestion that agency is extended beyond the framework that assigns it to the intentions and accountability of the human subject, Barad offers a powerful rethinking of the politics and ethics of identity in her claim that the ethical call is 'embodied in the very worlding of the world' (2007: 160). In this paper I undertake a close reading of Barad's argument to consider its implications for how we might conceive a corporeal ethics that accounts for the production of inequalities and exclusions within the very becoming of the world, and becoming embodied. In the process, I argue that through asomatechnical unfolding of matter, the experimental apparatus, and concept, Barad prompts some challenging considerations for feminist approaches to what 'the ethical' constitutes or should achieve.

Maker-Centered Project Based Learning is one of the developed learning models that emphasize the concept of stimulation to develop students' creativity, productivity, and innovation. This learning model is suitable because it has a positive simulation value to encourage students to solve real-life problems. Therefore, this research focuses on examining the application of the Maker-Centered Project-Based Learning Model in student lecture activities to improve graphic design skills and student learning activities. This research uses a quasi-experimental method with a Posttest-only Control technique through a quantitative approach. A total of 68 students were involved in this research, with 34 students for each control class experimental class. The sampling technique used in this research is cluster random sampling. Student project assessment sheets consisting of 2 aspects, namely graphic design skills and Student Learning Activities, were used to collect data. The results showed that students' graphic design skills and active learning increased significantly after applying the Maker-Centered Project-Based Learning Model with a 95% confidence level. In its application, the Maker-Centered Project-Based Learning model can give real meaning to life for students. Realizing the goals of human life requires an active role from oneself, which is supported by the role of other individuals from outside oneself. In addition, the application of maker-centered project-based learning on the creator can significantly increase student learning activity.

Received: 18 September 2021 / Accepted: 9 February 2022 / Published: 5 May 2022

"Mead hat einen Ansatz zur Grundlegung von Gesellschaft vorgebracht, in dessen Zusammenhang er Erkenntnisfragen bearbeitet hat. Bezeichnend für ihn ist, dass er die Wahrnehmung eines Subjekts bezogen auf Körperlichkeit, Handlungspraxis und die intersubjektive Struktur thematisiert. Wird - anstatt von reinen Geistwesen auszugehen - die organische Konstitution von Lebewesen in die Betrachtung über die Bedingungen von Erfahrung miteinbezogen, ergeben sich eine Reihe erkenntnistheoretischer Fragen, die sich auf die Wahrnehmung von (sozialen wie physischen) Objekten in der Umwelt beziehen. Darin enthalten ist das Problem des gegenseitigen Erfassens sozialer (Lebe-)Wesen, was für eine Fundierung von Sozialität von entscheidender Bedeutung ist: Wie kann begründet werden, dass es zur Erfahrung von permanenten Objekten (die äußere Natur und die Dinge in ihr) kommt? Des Weiteren kommt die Frage auf, wie in der Wahrnehmung von den physischen Objekten in der Umwelt pflanzliche und tierische Lebensformen und schließlich soziale Organismen (Personen) unterschieden werden können. Meads Ziel muss es folglich sein, die Mechanismen aufzuzeigen, mittels derer sich soziale Personen als Lebewesen von den physischen Objekten differenzieren lassen. Das Entscheidende ist laut Mead die Beziehung zur Struktur des sozialen Verhaltens. Die Eigenart, soziales Verhalten zu zeigen, was in einem allmählichen Prozess eine individuelle Identität entstehen lässt, und die Fähigkeit, permanente Objekte in der Erfahrung bilden zu können, begreift Mead als Resultat der Einwirkung der sozialen Mechanismen, die sich aus der Interaktion mit anderen sozialen Organismen ergeben. Entsprechend ist das Konzept daran zu messen, welche Strategien es enthält, wie anhand des körperlich-dinglichen Auftretens von Wahrnehmungsobjekten beurteilt werden kann, ob es sich beim Gegenüber um eine soziale Person handelt. Eine Rekonstruktion des Ansatzes lässt aber einzig den Schluss zu, dass Mead völlig offen lässt, wie die Differenzierung von Objekten in der Wahrnehmungserfahrung vonstatten gehen soll, wie also das Individuum zwischen rein physischen Objekten, Lebewesen und den sozialen Organismen unterscheiden könnte. Es lässt sich zeigen, dass sich diese Schwierigkeit als immanentes Problem seines methodischen Vorgehens ergibt." (Autorenreferat)

Empirical urban design research emphasizes the support in vitality of public space use. We examine the extent to which a public space intervention promoted liveliness and three key behaviors that enhance well-being ("connect," "be active," and "take notice"). The exploratory study combined directly observed behaviors with self-reported, before and after community-led physical improvements to a public space in central Manchester (the United Kingdom). Observation data ( n = 22,956) and surveys (subsample = 212) were collected over two 3-week periods. The intervention brought significant and substantial increases in liveliness of the space and well-being activities. None of these activities showed increases in a control space during the same periods. The findings demonstrate the feasibility of the research methods, and the impact of improved quality of outdoor neighborhood space on liveliness and well-being activities. The local community also played a key role in conceiving of and delivering an effective and affordable intervention. The findings have implications for researchers, policy makers, and communities alike.

With the metaphor of leveling hills and filling valleys, Isa 40:4 presents an image of homogenizing violence toward Earth. This biblical text has been adopted by proponents of Mountaintop Removal Mining (hereafter, MTR). Justification of MTR by explicit reference to Isa 40:4 has occurred principally in response to Christian protests against MTR. The same text has been used by those resisting MTR. This article begins with ecophilosopher Val Plumwood's critique of homogenization and draws on Paul Ricoeur's reading of Aristotle on metaphor, to ask if, other than as a crass use as a proof-text for MTR, the application of Isa 40:4 to this destructive practice points to a deeper problem with homogenizing metaphors whose content is other-than-human. While the Isaian metaphor is problematic, it is grounded in the underlying liveliness of its subject. Attention to the liveliness of these biblical mountains and valleys allows that the text, and its metaphors, can also empower resistance to MTR. The liveliness underlying the mountains and hills of the Isaian metaphor can prompt a renewed focus on, and solidarity with, the Appalachian mountains and their communities.