Monday, December 3, 2012

Final Project








A Disembodied Problem: re-learning body awareness in Contemporary culture

Justin Thornton

Senior Seminar
Dr. Derek Stanovsky
Interdisciplinary Studies Program
Appalachian State University
December 2012



            The ability for us to think and act for ourselves is being jeopardized! The cause: disembodiment.  Disembodiment is a serious issue that drastically alters the way we ought to think about and operate with our bodies.  Emerging evidence in scientific study has recently been stressing the importance the body has in social and cognitive development.  It is my belief that disembodiment is the root cause of some of the most prevalent health issues faced in contemporary culture. This paper will use interdisciplinary techniques to analyze the way contemporary culture's negative approach towards the body has drastically negative effects on psychological well-being and physical health and can prevent the proper development of cognition and creativity.   
            This paper will first clarify and define what exactly is meant by the terms embodiment and disembodiment.  From there, it will examine the history of disembodiment in religion and philosophy and analyze how they have shaped and influenced contemporary culture and education.  Afterwards, this paper will examine embodiment and the significance of body awareness in maintaining health, developing cognition, and establishing our innate, intuitive and creative nature.  In the final section of the paper, after re-establishing the importance of the body, I propose that a dramatic reformation in the academic approach to physical education will solve contemporary culture's crises of disembodiment.
           
Embodiment and Disembodiment
            Before proceeding, the term embodiment needs to be defined in contrast to the term disembodiment.  I am using the term embodiment in reference to cognition, in other words embodied cognition.  Cognition referring to “judgment, intuition, empathy, assessment, thinking, reasoning, decision making, and so on—in fact, the whole range of things we do when processing information, whether explicitly or implicitly” (Paley 1-13).  To put this simply, embodiment, or embodied cognition, is the ability of the mind to effortlessly coexist with the body (Knaster xiii-135).  On the other hand, disembodiment refers to the prevalent Cartesian understanding of cognition, which argues that the mind is a separate entity from the body, knowledge and cognition occurs “top-down” (i.e. brain-body), and that we are the mind and not the body (Odegard 87-105).  Under this view, the body is seen as being controlled and being of less value than the mind. 
            The Cartesian view of the body originated from Descartes who “divided human life into mind and body. Descartes’ assertion, “[c]ogito ergo sum (“I think, there I am”) gave supremacy to the mind” (Knaster xiii-135).  To Descartes, a person is essentially, res cogitans or “the soul or mind” which is essentially “a thing which thinks” (Bracken, and Thomas 1433-1434).  The essence of the person takes residence in res extensa or “the material stuff of the body” (Bracken, and Thomas 1433-1434).  This is the basis of Descartes mind-body dualism.  It is important to note that Descartes' philosophy was heavily influenced by Christian ideology of the body-soul dualism.  Thus, this view has transitioned from religion and philosophy into every aspect of Western and modern understanding, from medicine and psychology, to education and economics.  The paradigm, “a mind in the sense of a being with mental properties is not a body, [and] a man is nothing more than a mind” (Odegard 87-105), has had a seriously negative impact on how the body is viewed that still affects our understanding today. 
            In order to better understand the Cartesian approach to cognition in clinical applications, we can use what is dubbed as 'the classical sandwich' model as a reference.  This approach has three separate factors to it, an input, and output and the central processing area.  In this view the input is our perception, the output is our behavior, and the central processing area is our cognition.  This model is understood in the process that, “data supplied by the 'input' perceptual system is worked on by the central processing unit, which then transmits a series of 'output' signals, resulting in action” (Paley 1-13).  In this view, cognition is central to understanding and action, and works independently from the external environment. “It merely uses data from the 'outside world' and sends signals back to the 'outside world'” (Paley 1-13).  Thus, internal and external factors are viewed separately and the body has no role to play in cognition or the input. 
            There are many negative implications to the Cartesian approach and many cognitive psychologists and neurologists have begun to move away from this model.  Neurologists “maintain that mental functions can be fully explained by brain science” and cognitive psychologists claim that, while there is a purely psychological realm, it operates like computer software that is available to measurements and scientific investigation (Bracken, and Thomas 1433-1434).  In other words, the mind is not some immeasurable entity that cannot be determined.  However, many philosophers still argue that there is still an “epistemological separation of inner mind from outside world” and they fail “to recognize the problems involved in regarding the mind as a 'thing'” (Bracken, and Thomas 1433-1434) that is separate from the body.  “We are simply not 'in' a world that is separate from ourselves. Rather, we allow a world to be by our very presence and through our physical bodies” (Bracken, and Thomas 1433-1434).  It is for this reason we need to move away from the current Cartesian paradigm of cognition.
            Merleau-Ponty and Foucault are typically considered the figureheads of the embodied approach to experience and cognition.  Foucault is typically accredited with the idea of 'the social construction of the body'.  Under this view, the body is seen as “a social, cultural, and historical entity.  It is not, as we might suppose, a 'brute fact of nature'—something whose characteristics are independent of, and can be identified without reference to, political and economic forces” (Paley 1-13).  In other words, the body is influenced by the social and environmental factors, or situation, it was born into.  This approach also implies that the body's situation affects mental cognition and that the mind cannot be understood properly without reference to the body and the external environment it was developed under.
            Merleau-Ponty's approach to embodiment focuses on the phenomenology of the body.  In this view, “the body itself is the subject of experience, and not merely an experienced object” (Paley 1-13).  In other words, because our bodies are the only source in which we receive information from the external environment, it is the body that generates experience and knowledge and not exclusively the mind.  Therefore, we must recognize that “cognitive processes cannot be understood unless the body is taken into account” (Paley 1-13).  This is because neurobiology and neuroscience places the brain, a physical organ, as the control system of the biological body and that its functioning is influenced by many bodily phenomena.  Thus, cognition and bodily action are much more intimately connected than previously thought and that one of the “brain's critical functions is to permit the body to negotiate its environment, whether physical or social” (Paley 1-13).  Thus, the brain links the body to the external environment as directly as possible “without first centralizing all the perceptual data” (Paley 1-13).  In other words, the mind and the body work in tandem instead of separately in order to comprehend and establish our place in the world around us.
            Thus, the term embodiment refers to the body's sensual and intuitive significance as being equal to the significance of the critical and rational mind in establishing a sense of self in relation to culture and environment. In being embodied, we are aware of the way that external factors develop our body and how it functions, and that these bodily phenomena affect our psychological processes and reactions (our cognition and behavior). Adversely, the term disembodiment is used in reference to the restrictions of self-awareness that have negative effects on the development of cognition and self-identity which can negatively impact our health and mental well-being. “Conceptualizing our mental life as some sort of enclosed world residing in the skull does not do justice to the lived reality of human experience” (Bracken, and Thomas 1433-1434); the human experience is too complex and interconnected with physical reality to justify that the mind's immaterial nature is all we are.  The coming section will explain the history and status of the body in Western society and how it effects Contemporary culture today.
           
Disembodiment in Western and Contemporary Culture
            In order to make sense of the disembodiment taking place in our culture, it is first essential to understand how the body is signified in Contemporary culture.  What I mean by Contemporary culture is a technologically modern or modernizing consumer culture.  In our consumer culture, the body is often a target for industries, politicians, and fashionistas to exploit in order to gain control of a population.  The way they do this is by creating an ideal image of what a body should be, depending on a specific gender, and attack our psychology by ridiculing the fact that most of us do not meet the ideal standard.  “Men and women alike have grown dissatisfied with specific body areas, height, weight, and overall looks.  As a result, we tend to “spend more on the industries that pander to that dissatisfaction than on social services or education” (Knaster xiii-135).  Therefore, in our culture, the body is not so much our body but an idealized image of a specific body type, developed by corporations and other external powers, that we must constantly work on to attain, and even then, often times we are still unsatisfied.
            Susie Orbach, a practicing psychotherapist and psychoanalyst, claims to see “the impact of calls for bodily transformation, enhancements and 'perfectibility' in the consulting room.” She continues saying that, “[p]eople do not necessarily come in with particular body troubles, but whatever their other emotional predicaments and conflicts, concern for the body is nearly always folded into them, as though it were perfectly commonplace to be telling a story in which body dissatisfaction is central” (Orbach 1-180).  This says a lot about the way our body is understood in our culture.  This constant dissatisfaction with our bodies shows us that the body is like an unfinished sculpture and that we, the sculptors, work and work and work on, never able to accept it in its current state.  Most of us do not even realize why we do it we just know that something is not right with it and that it should be fixed.  They do not realize that our dissatisfaction does not stem from us but from external influences.  The reason being, “they [(individuals] do not like to believe that they are being unduly influenced by outside pressures and may disdain such an idea, with its crude sense of manipulation” (Orbach 1-180).  Yet, whether they like it or not, they are constantly exposed to those influences and it affects the way we feel and think.
            Disembodiment can have detrimental effects on physical health, social relationships, and psychological well-being.  In establishing the mind as being what we are and the only thing we should focus on developing, we end up disregarding the body and its significance to the proper functioning mind.  By separating ourselves from our bodies we diminish body awareness and our bodies become more subjected and susceptible to psychological attacks (Knaster xiii-135).  This can have drastically negative effects on psychological well-being which can impair mental functioning and cause physical ailments. With impaired mental functioning it becomes harder for us to think for ourselves and express our innate creativity.  With a restricted capacity to think for ourselves and being continually disconnected from our bodies, individuals are more likely to develop behaviors that negatively influence our physical health.
            Western and contemporary culture typically approaches the body from a disembodied view point.  The mind is seen as who we are, whereas our bodies are often seen as hindrances to the mind's functionality.  The prevalence of disembodiment in our Western society has a long history that, when examined closely, is used as a control tactic by authoritative powers, such as academia, religions, corporations, and governments.  “It serves them to have us rely on an intermediary—priest, general, teacher—and stand apart from ourselves, to view our bodies as a thing to labor or kill with” (Knaster xiii-135).  In other words, the use of disembodiment tactics disables laymen to think for themselves and instead have rely on an outside factor to help determine the current state of their body. In his discourse of the body as flesh, Bryan Turner explains that, in Western society, “the body is the ultimate origin of idolatry, which must be regulated by religious practices, by the medical regimen, by the penitentiary, and, ultimately, by the discipline of torture” (Turner 15-41).   He also claims that in sociological studies, while some commentators often suggest that the “fear of the body has its origins in Christian culture, the body was also regarded as a threat to public stability, the continuation of government, and the maintenance of a civilized public realm” (Turner 15-41).  Having to rely on an outside source to determine how we feel internally takes away an individual’s ability to think for themselves and allows external forces to more easily manipulate us.
            This part of the discussion will examine how the authoritative powers in religion, education, government, and marketing use disembodiment as a control tactic and the negative effects it can have on physical health and psychological well-being. “How often have we heard, 'What you don't know won't hurt you'? It's not true. What we don't know does hurt us. What we don't know limits us and deprives us of autonomy over our own lives” (Knaster xiii-135). Therefore, understanding the causes of disembodiment can help us make the changes that can significantly improve our quality of life.  The first part in this discussion will focus on the body in the context of religion and how religion can affect our views and understanding of the body. The next section will focus on disembodiment in education and examine what is called 'the scholar's body' and how this affects our views of the body.  The final art of the discussion will examine the way in which the government and corporations use media and technology to influence our thoughts and ideas of the body.

The Body In Western Religion
            The dualist thinking towards body and mind in Cartesian ideology did not originate in the philosophical tradition.  Rather, it developed in early Greek traditions and was further separated by the Western religious traditions.  Judaism and Christianity have an extremely long history of dualistic thinking; both traditions speak of the human in terms of body and spirit.  “[T]here are some enduring cultural themes in the relationship between the body and religion.  At least in the West (during the classical and Christian eras) the body has been seen to be a threatening and dangerous phenomenon, if not adequately controlled and regulated by cultural processes” (Turner 15-41).  It was from this ideology that body-mind dualism originated.  This section will discuss how the body was understood in both traditions and if their understanding caused any disembodiment.  First, the discussion will focus on the image of the body in Jewish worship and ritual, and examine certain references of the body from the Old Testament.  In the second part of the discussion, body image in Christian traditions will be examined, specifically in Catholic and Protestant traditions.
            The first part of this discussion will examine the thinking of the body and soul in Hebrew tradition and determine whether or not the Judaic tradition actually thinks of the human experience as being divided into the body and soul.  “The minds of Old Testament scholars have been much exercised in discovering whether the Biblical authors ever entertain the notion of body and soul as two distinct entities that have become conjoined, or whether, for these authors, there is only a single entity, what we (but not the biblical authors themselves) call the human being or human person” (Jacobs 71-89).  It appears that the Biblical authors did not believe in a separation between body and soul and thought of them as a single entity.  In Genesis, when God creates Adam (Genesis 2:7), the translation is often interpreted as 'And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul' (Jacobs 71-89).  However, in the Hebrew language, the term often translated as “living soul” is nefresh ḥayyah.  This term “has no reference to the soul as a separate entity... The nearest [contextual translation] in our language to what is implied is rather 'a living person'” (Jacobs 71-89).  This gives us no justification to imply that a separation between an immortal soul and a corporeal body exists in the creation myths of Jewish traditions.
            Since, there is no justification of the dualist belief in Genesis and creation, maybe examining death and the views on an afterlife can help shed light on the possible dualistic nature of body and soul in the Judaic tradition.  The Jewish tradition believed that in death, the breath of life, or the spirit, would return to God, but this was only interpreted by later by Old Testament scholars (Jacobs 71-89).  The original writers of the Old Testament might not have understood death in that way.  In the apocalypse stories, the fabled Day of Yahweh, the dead will rise and join God in His kingdom (Leeming 77-78).  It could be of importance to note that “belief in the Hereafter generally is only faintly implied; possibly because, in the early biblical period, at least, the other world was the domain of the gods against the worship of whom the biblical authors so strongly protest” (Jacobs 71-89).  These factors indicate that there is a possibility that the original authors of the Old Testament might not have believed in a dualistic mind-body, or spirit-body, but that these beliefs were created later.
            Once Judaism emerged in Greece the idea of body and soul as being separate developed.  However, they still understood the interconnectedness between the two, and believed that at the end of times both would be judged as one entity (Jacobs 71-89).  It wasn't until the medieval period that disembodied ideology was incorporated into the dualistic thinking that creates disembodiment.  The medieval Jewish scholars began to think of the relationship between body and spirit was not a co-operative one.  The philosophical tradition around the Torah restricted many aspects of bodily activity.  They developed a list of 613 precepts of what one should and should not do with the body; the majority being restrictions (Jacobs 71-89).  Some traditions in Judaism blindly follow these precepts because they are believed to be the word of God.  These people are often criticized for not looking into the reasons behind the specific rules.  By restricting the actions of the body to purify the soul because the body is a tempter, creates a negative image of natural bodily functions.  These negative images lead us to distrust our bodies which can affect our quality of life.  In being unable to trust our bodies creates an internal tension between body and mind that never goes away. How can the mind ever be at ease if it cannot even trust the body it resides in?          
            The Jewish tradition is not the only Western religious tradition that creates a discord between mind and body.  Christianity often creates negative images of the body that can be harmful to psychological well-being.  Byran Turner noted that:
Although Christianity inherited from the Greek and Roman world the vision of reality as a system split between reason and desire, between the mind and body, between Apollo and Dionysus, the Christian monastic tradition in particular gave this view of the body a darker meaning, seeing the flesh as the metaphor of fallen man and the irrational rejection of God (Turner 15-41).
Furthermore, in Christian ideology, the body “can hinder the spiritual: it can distract it, it can try to offer a kind of fake inwardness, the 'private', in which the spiritual self can lose itself” (Louth 111-129). This thinking places blame on the body for our loss of divinity and makes us angry at the body.  We blame the body for the experience of things beyond our control and we have to seek redemption from a higher power. We, ourselves, are not allowed to forgive us for the things we do; we can only seek for forgiveness in something beyond us—to the priests and the church under the guise of God.  Under this paradigm we lose the ability to determine things for ourselves and become more susceptible to manipulation.
            Christian ideology also makes use of sexism to further discriminate the body.  “Man was to woman what spirit was to matter” (Turner 15-47). Under this patriarchal ideology, intellect and rationality is seen as a masculine quality whereas and the body and emotionality is a feminine quality. Therefore, men should not concern themselves with bodily affairs and instead, learn to control them (Louth 111-129).  Many stigmas developed under this ideology which still affects thoughts of on corporeality in modern society.  Men are more valued based on their intellect and strengths, whereas women are valued more on their outward appearances and ability to control their emotions.  This type of thinking makes women more susceptible to value the appearance of their body over their health and mental well-being. 
            In separating the body and spirit, the Christian is in an odd place, “as bodily beings, they are slaves to everything, everyone's inferiors; while as spiritual beings, they are free, with dominion over all things, and inferior to none” (Tripp 131-152).  This is especially reflected today in our government and culture.  “Modern societies are, as a consequence [of the practices of civilization], caught between two contradictory processes which both produce and regulate the body, while also freeing it for the hedonistic pleasures of modern consumerism” (Turner 15-41).  This paradoxical confusion between freedom and control further adds to our anxiety as an individual; we ought to be free but we need to be controlled.  Furthermore, Martin Luther “distinguished levels of essential humanness, and, in a sense, the body comes a poor third to the mental and the spiritual” (Tripp 131-152).  This causes a further instability within our own understanding of our bodies.  
            In current Christian practices, the emphasis of the body is still seen as a burden or a threat.  It is interesting, however, that during the Protestant Reformation, the body was seen as “a gift and sacrament” (Tripp 131-152).  This understanding is often times overlooked in our current culture.  The image of the body is still seen as the source of our downfall and sin.  This transpires into our Capitalist society today where the body is “the focus of personal anguish, individual responsibility and political concern, especially when it comes to the body going 'fat' or being sexually active” (Orbach 1-180).  In this view, we have a personal responsibility to maintain a strict control of our urges. In contrast, the idea of just putting faith in God to repent for our sins takes away the importance of cultivating the body.  The idea that we can just ask for forgiveness or to get rid of body ailments without physically cultivating the body in a way that promotes that particular healing process moves the idea of being healthy beyond our innate capabilities and into the hands of specific authorities.  In modern medicine we keep the same concept; if something is hurting we go to the pharmacy to get a pill that makes the pain go away and all is better (until we run out of pills). 
            These are just a few specific ways in which our past religious traditions have affected the way we understand our bodies.  In most instances, the body, while viewed as being a gift from God, is also where our sinful nature and loss of divinity originated from.  These ideologies have had many influences of the way modern culture and academia was formed which have also put us in a position to reject the information our bodies tell us and deepen the split between body and mind; thus, contributing to many influences of disembodiment in Contemporary culture.

The Body in Academia
            Beyond our historical religious traditions, our culture has many other influences pertaining to our disembodied nature.  Is disembodiment something we learn or is it something that is intrinsically embedded into us?  How do we learn about the body?  How does our academic tradition understand the body or the sensations of the body?  What does it mean to have a 'scholar's body'?  In our academic society, more often than not, bodily sensations, feelings, and emotions are seen as clouding our judgment.  The scholar must have a disciplined mind that does not reflect on the processes and sensations of the body because they cannot be measured nor verified.  The current piece of this discussion will focus on the body in our academic setting and how our academic system contributes to the progression of disembodiment within our society.  As well as the historical influences that played a role in the development of our current academia system.
            Take a second to reflect on your academic career thus far.  How often have you found yourself hunched over while reading and writing?  What about the blandness of classrooms in which learning takes place?  Scholastic atmosphere is often static, camping, boring, and bland; it is all together physically deadening (Knaster xiii-135).  With the rising concern of obesity in the West there is often concern about our society's sedentary lifestyles, yet we are engrained from the start of our social interactions with people outside our families, not to express ourselves physically.  “We had to and still have to adapt to chairs, which contributes to muscular imbalance and joint inflexibility, compared to cultures in which people squat.  And in order to sit still we had to block out sensations from our bodies” (Knaster xii-135).  But this is exactly what is required of a scholar's body or of most bodies in the work place these days.  It is important to understand what influenced these ideas and why they were developed in the first place.
            The discourse in philosophy during the Romantic and Enlightenment era has a large effect in the way modern Western society is structured, including the way education is approached today.  It was during this period that the establishment of the self was to be the interior privatized realm of the rational mind, which was separate from the external sensual and emotional realm of the body.  Thus, active reasoning and the will have embedded itself in opposition against passive feeling and emotions.  In trying to make sense of the self and the will, thinkers from the Enlightenment era thought of the self as being our rationality which has the ability to control the body and see past its sensual and material distractions.  Crudely put, we were the “isolated will, guided by an intelligence, arbitrarily connected to a rather unsatisfactory array of feelings, and lodged, by chance, in an equally unsatisfactory human body” (Midgley 131-152).  The construction of Western philosophy idealized strict control of the body and the irrational sensations and emotions it produces when interacting with the material world.  This rational body is a still body, it is a body that can resist the urge to move and the aches that goes along with it. 
            The body of this rational being it sometimes referred to as a 'scholar's body'.  Paul Stoller gives an artful critique of the consequences of the scholastic life.
Stiffened from a long sleep in the background of scholarly life, the scholar's body yearns to exercise its muscles.  Sleepy from long inactivity, it aches to restore its sensibilities.  Adrift in a sea of half-lives, it wants to breathe in the pungent odors of social life, to run its palms over the jagged surface of social reality, to hear the wondrous symphonies of social experience, to see the sensuous shapes and colors that fill windows of consciousness.  It wants to awaken the imagination and bring scholarship back 'to the things themselves'.
Wants, however, are far from being deeds, for a sensuous awakening is a very tall order in an academy where mind has long been separated from body, sense long severed from sensibility (Stoller ix-xviii).
The body that Stoller describes is one that reflects the body in our education and academic system today.  Our school days often consist of being seated and confined to a desk for multiple hours a day with a few breaks to stretch our legs in between classes, and on some days a physical education class.  Elaine Summers, a dancer who developed Kinetic Awareness which is an ideology to re-embody ourselves, believes moving to be more restful as opposed to being stationary for extended periods of time.  She speculates that “our confinement to school desks for long periods as children is a major cause of the physical difficulties we have as adults.... The result is too often a slumped position that distorts and contracts the back…” (Knaster xiii-135).  With a distorted back and an aching body, moving becomes a chore which increases the likelihood of keeping a sedentary lifestyle throughout our adulthood.  Furthermore, with an increase in today's technology and media, there are more things one can do while 'relaxing' and not moving.  Television has more channels and shows which allows us to 'veg out' after a long day of school or work; on top of that, the internet has developed more and more addicting websites that someone can spend hours on without even realizing it.  With the technological factors in play, along with the sedentary class periods, where are students finding the time to engage with their bodies?
            Physical education and health classes are typically the only class where a student engages in moving for an extended period of time.  That is, if the student actually participates in the class activities.  “PE [physical education] is the only form of PA [physical activities] undertaken by almost all children and has the potential to make significant contributions to the general education and development of young people in many ways” (Seghers et al. 407-420).  The activities that take place during physical education classes are almost always team sports.  However, one of the main goals and challenges of physical education is to get students to “think about exercise beyond the classroom” (“The New PE” 62-63) and less than five percent of people over twenty-four compete in team sports.  In a study that interviewed physical education teachers and students about the content of activities done in their class suggests that
PE teachers believe that the current content of PE courses is attractive and hold sufficient variety.  The pupils, on the other hand, reported that they preferred more variation.... However, one has to consider how such a dominate games-based culture fails to acknowledge participatory trends of young people towards lifestyle activities and more recreational sporting forms and away from competitive performance-based sports.... Long term effect of PE on exercise habits are possibly stronger when the PE programme is more oriented towards non-competitive, unstructured forms of PA that can be easily transferred towards leisure time (Seghers et al. 407-420).
In other words, team sports are often more detrimental in developing more active habits outside the classroom.  Often times, it deepens the split between athletes and the less athletic people and furthermore creates a stigma towards the students who are less athletic.  This stigma affects the participation in certain students further increasing their inactive lifestyles.  It is important to note that “for an increasing majority of children, the PE lesson is now the only opportunity to engage in PA” (Seghers et al. 407-420).  Thus, when those students who feel the weight of stigma discouraging their athletic performance so much that they stop participating in the class activities,  they lose their chance to engage in physical activities.
            The discipline and scrutiny the body receives during education dramatically decreases the ways we can express ourselves physically.  Children are giant balls of creative energy that engage with the world in a playful manner to help understand it.  However, in mentally disciplining the body to such a degree, children have to find other modes of expressing themselves or repressing desires which can build tension.  Furthermore, some critics of the American education system complain that the structure of academics
does not teach us what is fundamental to basic self-knowledge—awareness of our bodies.  It does not teach us to make effective and efficient use of our bodies so that we don't hurt ourselves.  It does not teach us how movement, sensing, thinking, and feeling are all interrelated in the interaction of our minds and bodies. As a result, we don't even know the true range of our potential and how to use it properly (Knaster xiii-135).
As a result, if a child does show signs of extra creative energy which cannot be properly disciplined according to the specific guidelines, these children are considered problematic and often times mis-diagnosed with having attention-deficit hyperactive disorder or ADHD.  They are then given a pill which helps them maintain and restrict these energies instead of helping them find a productive means of expressing their physicality.  “It is known that youth prefer programmes that include hands-on, fun activities in a physically and emotionally safe environment where they learn new skills” (Seghers et al. 407-420).  However, it is questionable whether the physically deadening and demanding atmosphere of academic classes actually provide children with the environment they need to develop their own innate creative skills, while also accommodating for their individual active needs.

The Body in a Capitalist, Consumer Culture
            As we have seen thus far, our historical background in religion and philosophy has dramatically affected the way we learn about our bodies, as well as some of the ways in which the body idolized in Contemporary culture.  Not only does our educational system not motivate students to engage with their bodies in a more appropriate way, they do not properly teach the ways in which the current trends of Capitalism and consumerism exploit the body's image for personal wealth through the use of mass media.  The current discussion will focus on the ways corporations use media and technology to create certain myths about the body which further influences disembodiment in the West and other modernizing consumer cultures. 
            One of the most detrimental myths of modern consumer culture is the belief of the 'natural' body.  In order to understand what is meant by the myth of the 'natural' body, we first need to understand how industries make use of myths in the first place.  In one of his critiques, Roland Barthes makes an interesting observation of the advertisements for Persil and Omo. Persil was a soap-powder and Omo was a detergent, the industries made use of specific imagery, to make it appear like the products were doing something more than the others.
Omo uses two of these, which are rather novel in the category of detergents: the deep and the foamy.  To say that Omo cleans in depth... is to assume that linen is deep, which no one had previously thought, and this unquestionably results in exalting it, by establishing it as an object favourable to those obscure tendencies to enfold and caress which are found in every human body.  As for foam, it is well known that it signifies luxury.  To begin with, it appears to lack any usefulness; then, its abundant, easy, almost infinite proliferation allows one to suppose there is in the substance from which it issues a vigorous germ, a healthy and powerful essence, a great wealth of active elements in a small original volume.  Finally, it gratifies in the consumer a tendency to imagine matter as something airy, with which contact is effected in a mode both light and vertical, which is sought after like that of happiness either in the gustatory category..., in that of clothing..., or that of soaps (film-star in her bath).  Foam can even be the sign of a certain spirituality, in as much as the spirit has the reputation of being able to make something out of nothing, a large surface of effects out of a small volume of causes....  What matters is the art of having disguised the abrasive function of the detergent under the delicious image of a substance at once deep and airy which can govern the molecular order of the material without damaging it.  A euphoria, incidentally, which must not make us forget that there is one plane on which Persil and Omo are one and the same... (Barthes 36-38).
This observation that industries creates myths, like ones of the extra dimension of depth at the surface of the skin or of cloth and linen, and then reinforcing this belief by using highly appealing imagery, the bubbles and foam that expands into the space surrounding the skin or when washing something, is often times overlooked.  We become so focused on the specific change of the new product, that we overlook the fact that it might not really do more than the other products; it just does something different which produces the same results.  But, alas, it is something new and refreshing from the old and boring.
            The myth of the 'natural' body stems from this kind of reasoning.  The myth uses buzz words that stimulate different emotional responses towards an idea which is then reinforced by certain images.  Certain commercials, like those for Dove and Olay creams or other beauty products use models with perfect skin while asking the viewer things like “Haven't you always wanted to have skin like a goddess?” Or, “This cream revitalize, softens, and invigorates for more beautiful, natural skin.”  Natural is beautiful, but naturalness can only be achieved through the use of the specific product, or even a set of projects.  This technique is used in almost all commercials and advertisements.
Feature writers fill endless column inches with advice about how we should care for ourselves.  Television programmes focus on the bonuses, the necessity and the moral superiority of paying attention to individual health and beauty.  Politicians urge us to take personal responsibility.  Meanwhile our visual world is being transformed through an intensification of images which represent the body and parts of the body in ways that artfully convey a sense that our own bodies are seriously in need of reshaping and updating.  Without even noticing we may willingly accept the invitation, eager to stay up to date (Orbach 1-180). 
These techniques, however effective, are creating tension within the body and causing unnecessary stress and anxiety which not only strains our physical health, it also consumes up our attention and we become obsessive over it.  “Commercial pressures delivered today by celebrity culture, branding and industries which make their profits by destabilizing the late-modern body have eradicated most of our prior feeling towards and understanding the body” (Orbach 1-180).  The myth of the natural body or the normal body that industries create cause bias and stigma to people who do not want to or are unable to conform the idol. 
            Many recent psychologists and psychoanalysts studies have begun incorporating the belief of the body is a cultural artefact that sociologists have started.  “Orthodox psychoanalytic theory about the mind's ability to commandeer the body has fallen short.  In this time of body instability, what becomes ever clearer is that the natural body is a fiction” (Orbach 1-180).  Orbach critiques the myth of the natural body image further, saying that it
is far more serious than we first take it to be and it is only because it is now so ordinary to be distressed about our bodies or body parts that we dismiss the gravity of body problems, which constitute a hidden public health emergence—showing up only obliquely in the statistics on self-harm, obesity and anorexia—the most visible and obvious signs of a far wider-ranging body dis-ease (Orbach 1-180).
Dis-ease of the body makes it harder to socialize because we can never find comfort or confidence with who we are.  We can become so detached and hateful of our bodies that it creates anti-social tendencies and unhealthy behavioral problems.
            In a recent study on which types of emotions triggered unhealthy eating behaviors found that negative emotions that deal come from interacting with others triggered more binge eating episodes than other emotions.  It was found that
the highest desire to eat was found in the BED [binge eating disorder] group when experiencing negative emotions.  The most relevant negative emotions were: feeling angry, hurt, guilty, disappointed or sad – the first three of these being closely related to interpersonal situations.  Feeling 'satisfied' led to some protection from the desire to eat (Zeeck et al. 426-437).
However, in a society where the craze it 'the next big thing' and updates and newer models of the old things, when can we find satisfaction?  When our bodies are criticized to look like the 'natural' image any deviation from that image becomes stigmatized.  “When body or facial characteristics locate the individual in a disadvantaged group, then specific bodily characteristics engender stigma and disdain.  At which point an industry arises to offer the transformation of those physical markers as a way out of the designation” (Orbach 1-180).  However, it is the industries in the first place who create the idea.  For those with binge eating disorder, “negative and stressful emotions in relationships with others might be a trigger as well as a maintaining factor” (Zeeck et al. 426-437) to negative feeding episodes.  Yet because of the stigma and disdain towards overweight people they cannot maintain a healthy relationship with others and are thus never satisfied.  They can never get out of the cycle until something changes.
            Another factor that plays a strong role in the cycle of disembodiment, are the many escapes offered with today's technology.  Beyond the television, the development of the internet and the multiple computer software offers us a way to change our appearance, or take on another guise other than our unsatisfactory material form, has offered individuals who fail to conform to the ideal bodies of society a way out of this cycle.  “Mobil phones and computers have transformed the traditional ways of communication, have eliminated (certain forms of) separation anxieties... providing an illusion of security and 'not-being-alone'” (Szekacs-Weisz 291-298).  This illusion of security and not-being-alone can only extend so far in the actual, face-to-face social world and with an inability to assert ourselves 'out there' and properly develop as the social creature humans are. While electronics provide people with certain illusions of not being alone they can also entrap the minds of people with the ability to manipulate their pictures or even create new bodies and new personalities online. 
            This cyber-embodiment is causing addiction in many teens that are unable to conform to the ideal body image and find it easier to completely escape from the body in the online world.  Recently, studies in neuro-psychopharmacology and biological psychiatry have become particularly interested in the relationship between adults and adolescents who are addicted to the internet and self-identity.  Of particular interest was the relationship between disembodiment and interpersonal relationships. 
Adolescence is a period for addressing the developmental challenge of what Erikson referred to as 'identity versus diffusion' with respect to the stages of psychosocial development.  The adolescent period requires a stable development of the brain network that is related to social cognition, such as theory of the mind or the ability to take back the perspective of self and of others.  If disembodiment-related brain activation persists through addictive internet use of if compensatory self-related brain activation is continuously over-activated, a redistribution of the of the embodiment-related brain area will eventually occur and may have serious effects on identity formation....
[B]oth the duration of internet use and the degree of internet addiction were significantly correlated with the brain activity of disembodiment-related brain activation would be long-standing – the adolescent internet addicts would have serious problems on their identity formation (Y.-R. Kim et al. 88-95).
The industries of modern consumer culture is getting unfathomably rich at the cost of alienating our minds from our bodies so much that it is causing unstable bodies, negative coping habits, unhealthy behavioral patterns, and adverse psychological functioning and distress.  Furthermore, they are extremely good at concealing this major root cause by passing its effects off as something else; creating an incomplete and symptomatic overture which is targeted by pharmaceutical companies.  In other words, the pharmaceutical companies target the symptoms of disembodiment, such as depression, obesity, internet addiction, etc., and create pills that we can use which offers immediate relief.  However, the symptoms always come back because the underlying pathogen has not been taken care of while we, the citizens, are stuck trying to get more pills because the symptoms keep re-appearing and we do not know any other alternative.
            It is interesting to compare this consumer cycle with the sociologists' and anthropologists' ideologies of the origins of body ailments.  Scholars such as Mauss and Turner believe in a strong connection between the stability of a society and the stability of health and the body.  They argue that “[t]here appears to be an intimate connection between the exterior order of the socio-political world and the equilibrium of the human body, so that instabilities within the body are thought to reflect instabilities within the wider social system” (Turner 15-14).  This has been seen from the causes influencing disembodiment.  Even more unnerving is the rate at which disembodiment-related ailments and symptoms are expanding to more countries. The “Westernised body is captivating young people in those countries entering modernity through globalism to take up a body that may be at odds with the body they have... Body hatred is becoming one of the West's hidden exports” (Orbach 1-180).  With more and more countries becoming afflicted to the scrutinization of bodies, serious health risks are sure to ensue.  With industries furthering disembodiment, the state of our current consumer social system is tearing itself apart at the individual level which can have a drastic negative impact on the functioning of society as a whole process.  

The Significance of Body Awareness
            As previously discussed, disembodiment has long embedded itself in the establishment of modern culture.  It is not too late, however, to establish the importance of the sensual and intuitive body has in the functioning of a rational mind.  Our bodies store memories, learns, and can share wisdom that can be found nowhere else.  Without the intuitive and sensual body, the rational mind has no base to return to and confide in.  However, the amount of distrust in body sensualization and intuition caused by the history of disembodiment in establishing modern civilization will make it hard to learn how to re-tune ourselves to understand what it is the body is communicating to us.  “As we stopped listening to our bodies, we gradually stopped knowing how to listen” (Knaster, xiii-135).  Even now, discussions of the philosophy of mind and the science of consciousness has moved to the belief that it is the brain that is our mind, however, studies and discussions often overlook the importance the communication of the body from the neck down in relation to proper functioning of the brain.  This section of the paper discusses what is meant by a 'speaking body' and how we can begin to 'listen' to it, addresses how embodiment relates to the development of cognition, mental processing, and self-identity, and the importance of embodiment to creativity and positive self-cultivation. 

Communication within the Body and Bodies
            The body makes itself present to us in a multitude of ways.  Comforts, tension, hot, cold, etc., are all components of the body's 'language'.  The body's language can be understood as the various sensations and feelings it produces in order to maintain a state of homeostasis, or balance.  “Each organ and each system are experts in particular operations for the benefit of the body as a whole.  Everything is intricately integrated.  Whenever something happens in one part of the body to disturb the existing condition, other parts compensate to restore the original condition—they adjust to maintain a steady state...” (Knaster xiii-135).  There are various factors involved that can disrupt proper functioning and cause a state of disequilibrium within the body.  Internally, these instabilities make themselves present by specific vibrations or pulses which are felt through our proprioceptive system.  This specific system allows us to “receive stimuli that are produced within our own bodies” (Knaster xiii-135).  The way in which we react to these specific stimuli can either re-harmonize to attain homeostasis, or further destabilize causing chaos in the internal communication between the various organs and systems, potentially causing damage and discomfort.
            As we have seen previously, when one is considered a 'rational being', they do not pay attention to these sensations (especially discomfort) and, instead, ought to ignore their heeding that something is out of balance because they are innately understood as “distractions”.  However, this line of reasoning is faulty and potentially dangerous and detrimental to health and quality of life.  “How we feel in our body—whether we're fighting pain or gravity or reveling in pleasure—is as influential in how we think and feel as the other way around.... Thinking is inseparable from electrical and chemical activity in the brain and nervous system [, as well as] from accompanying muscle tensions and movements” (Knaster xiii-135).  Unless the body is in a state of homeostasis, we cannot think for extended periods of time without undergoing tension, negative emotions and sensations within the body.  These sensations are not so much distractions; rather, they are indicators of what is going on inside the body, to the kinds of objects around, and to the intentions of others from within our immediate vicinity. 
            Many psychoanalysts use this 'resonance' when interacting and judging the moods of their patients and how they are responding to particular treatments.  Susie Orbach often tunes herself into the experiences of the inter-sensations between her and her patients to establish a better relationship with them.  She writes:
In my own practice, I am quite accustomed to experiencing what I can only describe as wildcat sensations in my own body.  When that occurs, I know that there is a fair chance that I am receiving an unconscious transmission of some physical state that cannot easily be felt by the person I am working with… Psychotherapists rely on being able to pick up feelings from their patients.  It is a guide to aspects of their patients' experience which need to be addressed and so they get presented in ways that, to a non-therapeutically oriented ear, seem most odd (Orbach 1-180).
Not only psychoanalysts, but everyone has this capacity to become aware of the way our bodies communicate with each other.  All it takes is to start becoming more receptive to certain signals our bodies communicate to our minds. 
            The awareness of these sensations is vital in establishing how we are relating to others and with the surrounding environment.  This type of awareness has many names associated with it; however, this paper will refer to this particular awareness as somatic perception.  Somatic perception is our capacity to see, feel, or test the world with our own bodies.  “When we're awake to it, we're intelligent: that is, we know when, what, and how much to eat, exercise, rest, interact with others, or be alone; we know when something is beneficial or destructive to us” (Knaster xiii-135).  Furthermore, recent scientific studies on the relationship between self-observation and awareness of others have found that “[a]ccurate observations of the self are required for the appropriate understanding of others” (Hölzel et al. 537-559).  Thus, somatic perception is significant in our ability to determine, not only internal homeostasis, but also how our actions and behaviors relate to and affect others.  Furthermore, recent studies have shown the “[o]ur brains automatically ready themselves to copy the behaviour of others – sensory systems link instantaneously with motor systems in the brain” (Claxon 78-84).  This finding is significant in establishing the link that we learn from our ability to interact and mirror others and their behaviors.  This allows for a better understanding of how to act in response to others and how we establish ourselves from others.
            Somatic perception plays a crucial role in establishing self-identity within the developmental period of infancy and on into late adolescence.  “Piaget thought the earliest stage of development consisted primarily if not exclusively of sensorimotor capabilities and saw the issue of how adult cognition arises from those limitations...” (Laakso 409-425).  What we feel, the way we communicate and use language, and the manner in which we communicate and use language stem from our bodily exploration in our early life.  “What we learn forms the foundation of our emotional life beyond childhood” (Knaster xiii-135).  Another study has shown that “[b]ody sensations have been ascribed a crucial role in the conscious experience of emotions (feelings)...” (Hölzel et al. 537-559).  Even more importantly, it has been shown that “[h]elping individuals increase their body awareness can therefore be considered a relevant aspect in the treatment of psychological disorders” (Hölzel et al. 537-559).  In other words, increasing body awareness can help individuals become more aware of the reason behind specific emotional states and disorders.  Furthermore, the way we feel about certain things and gesture to others, establish who we are what we stand for.  Most importantly, the establishment of the sensual self and our identity is the establishment of our intuition and cognition. 
                              
Somatic Perception, Intuitive Knowing, and Cognitive Development
            There is a very strong connection between somatic perception and intuitive knowing.  Often times, intuitive knowing is not associated with intellect and cognitive capabilities, however, it is essential to the full process of cognition.  When we develop somatic perception we become more in tune to our intuition.  Intuition is often described as the “gut feeling” one has about something and is the body's way of knowing and communicating what is going on internally and externally.  The reason why intuition is often disregarded in the standard view of intelligence and cognition is because often times the “knowledge exists even before it comes into our conscious awareness” (Lawrence 5-13).  In other words, our bodies have information of the area and happenings around us that we are not even aware of.  If the body comes across something that is threatening or potentially useful for us, it will make that particular knowledge accessible to our minds through the “gut feeling” or “wildcat sensations”.  With higher somatic perception we are more likely to become aware and to trust these instincts which can help us through many difficult situations. 
            This knowledge is essential in higher forms of cognition.  The way somatic perception embeds itself into rationality and intelligence is quite understated.  According to John Paley, cognition is the ability to manipulate symbols in accordance to a specific set of rules (Paley 1-13).  He explains that any intelligent system will have
a set of symbols which are themselves physical states of the system, and which can be combined into various structures.... [Which are] used to represent aspects of the world, or external states of affairs.... [And] encompasses a series of explicit rules, by means of which structures can be created, combined, modified, and reproduced.  Finally, the application of these rules determines the system's transition from one cognitive state to the next (Paley 1-13).
There are people argue against this explanation of intelligent cognition and add a “subsymbolic” cognitive process and even a distributed cognitive process.  These two different cognitive processes are used to further develop “the idea that the body plays an essential role, not [only] in supplying information, but [also] in processing it” (Paley 1-13).  The idea of the subsymbolic cognitive process can be understood as being “mindful” to the various sensations going on.  When someone rationalizes things over and over again, they develop specific patterns of solving things.  These patterns, or habits, of understanding can create rigidness in figuring out a problem.  What this means is that we, often times, tend to over think or over analyze a problem that is quite simple.  Recent scientific evidence on the effects being of being mindful has on cognitive rigidity has shown that “mindfulness may reduce cognitive rigidity and immune one from being 'blinded' by past experience” (Greenberg et al. 1-8).  What this means is that when one is more open and susceptible to possibilities, they can cognitively function better.     
            The other type of cognition that Paley describes is the knowledge that can only come through the use of an outside object or another person.  Of particular interest is the way somatic and intuitive knowledge plays into what Guy Claxton calls “real-world intelligence”.  Real-world intelligence “emerges when embodied beings with feelings and concerns find themselves in complicated situations in which it is not immediately obvious how to proceed.... Real-world intelligence... involves... the concerns, the capabilities, and the current opportunities... [to answer] 'What do I do next?'” (Claxton 78-84).  This type of cognitive distribution is critical to develop in life because we will always have to work with someone.
            In our development stage in life, the early sensorimotor skills and interactions with others we learned defines our mature cognitive abilities.  It has been argued by many cognitive psychologists “that development of mature cognition does not require overcoming or abandoning these early sensorimotor skills but rather refining them and making them more flexible” (Laakso 409-425).    Throughout our lives, our bodies hold on to specific memories in which we use to defines and processes new information based on our past experiences.  What this means is that our
bodily actions routinely bring an individual's various sensorimotor systems into dynamic couplings with each other, changing the sensorimotor systems themselves.  These changes, over time, transcend single modalities and particular tasks, leading ultimately to the sort of complex, flexible behavior that characterizes adult cognition (Laakso 409-425).
Yet, we rarely hear of this in educational settings.  We learn that moving and exercising is good for us but we are not taught why they are good for us.  Same thing for learning the importance of being social; we are taught to be social but not the significance of socializing. 
            Furthermore, physically indicating something, or gesturing, is important to the development of cognition and also with linking speech to physical movements and motions.   We often subconsciously gesture to others when we are trying to explain or argue something, or tell a story, etc..  Some studies show gestures “'expand the set of representational tools' that are available to us to express and develop our thinking, and that these other channels are able to add subtlety and creativity to our own cognitive processes.  Gestures can draw on visual and spatial imagery, and capture holistic aspects of a situation...” (Claxton 78-84).  What this means is that gesturing adds another dimension to the way we think and express ourselves.  Further studies have “demonstrated that telling children to gesture while explaining their (incorrect) answers to novel arithmetic problems improves their ability to solve the problems correctly later...” (Laakso 409-425).  In other words, when trying to physically express our reasons behind an answer, we are not only developing mentally but also physically. Thus, establishing the importance of moving and physical expression is crucial in developing knowledge, cognition, and creativity.

Somatic Perception, Education, and Creativity
            In establishing the importance of body sensations and intuition and our emotional and interpersonal behaviors towards cognitive and rational development; it is important to ascribe these factors into our educational system to help children develop their innate creative forces.  Our innate creative nature is something that is important, not only to ourselves and our health, but to the progression of society and culture as a whole.  Claxton writes:
Research in embodied cognition thus leads us to a wider view of intelligence, one that is distributed across the whole field of our embedded, embodied activity, and not just associated with the most conscious, rational, verbal and explicit corner of that activity.  Intelligence is not in opposition to 'emotion', 'intuition' and bodily 'feelings', but a broader concept that includes them all – as well as deliberation and analysis.  The brain automatically blends perception, action and motivation into a swirl of affordances, opportunities and intentions that need resolving, moment by moment, into an orderly sequence of responses to the world as we find it.... Conscious, rational thinking is now seen not as the epitome of intelligence, but as on sophisticated tool in the tool-kit of intelligence which has its place, but which can be misapplied (Claxton 78-84).
Furthermore, “Western educational systems still privilege cognitive rationality.  It is as if we are being educated from the neck up.  Focusing primarily on cognitive knowledge while ignoring what the body knows deprives us of fully actualizing ourselves as human beings” (Lawrence 5-13).  While it is important to learn the structure of rational thinking and the symbolic system of our culture, if we cannot establish ourselves as a piece of the system or where we fit into this system, we cannot help to progress the system.
            The progression of a specific symbolic system is what is known as big 'C' Creativity.  There are three characteristics that are needed in establishing whether or not something is Creative.  Firstly, there needs to be “a culture that contains symbolic rules” (Csíkszentmihályi 1-148).  Secondly, Creativity requires “a person who brings novelty into the symbolic domain” (Csíkszentmihályi 1-148).  Finally, there needs to be “a field of experts who recognize and validate the innovation” (Csíkszentmihályi 1-148).  These factors ascribe to the evolution of a culture and to symbolic knowledge.  However, of particular importance is the second characteristic, the person.  A person cannot be a part of Creativity unless they first know how they fit into a particular system.  Unless they are able to develop their own unique understanding of the way in which the world works, they cannot hope to try and explain or communicate it to others.  Yet, each of us has a particularly unique conception of the world around us which can further help develop it.  Learning how we understand and interact with the world is the first step to becoming creative.  Once we learn how we best interact with the world we begin to enjoy everything we do.  Full body and mental engagement can only blossom under the enjoyment of interacting.  This full engagement is what is known as flow.  Flow is “an almost automatic, effortless, yet highly focused state of consciousness” (Csíkszentmihályi 1-148).  It is through flow that we develop our innate creative behavior.  Achieving a flow state often involves critical analyzing and intuitive knowing followed by passive reflection which allows for a creative breakthrough.  “The 'Ah ha' moment is often preceded by a period of uncomfortable but useful impasse – which keeping your mind busy thinking can impede” (Claxton 78-84).  Thus, critical thinking, moving and engaging with our bodies and feelings, and passively reflecting and 'not-thinking' are all critical factors in developing our innate knowledge and creative potential.

A Solution to Re-embody Contemporary Culture
            In reflection of what has been discussed thus far, establishing who we are as a disembodied mind or a bodiless head has a serious impact of the development of the body, maintaining health, and developing complex cognition and creativity.  We have also seen that because of our influential history, education has developed and continues to develop these disembodied minds and bodiless heads.  Without educating how the body is significant, not only to health, but also in learning and establishing who we are and how we engage with the external and social world with it, we are subjecting the future generation to a lifetime of distress and social anxiety.  It is for this reason that my solution involves a reformation within the educational system.  “Education is, at root, a preparation for life.  Its aim is to help young people develop the mental, physical, emotional and social resources they will need to flourish at a complicated, exciting, stressful time in human history” (Claxton 78-84).  Furthermore, the way we learn to interact and work with people outside of our own families is through our immersion into education.  In reaction to the growing concern of the status of the body and the rise of obesity, internet addiction, and overall health in children and adults, there are currently a lot of reformations going on within how schools approach and teach health and physical education.   Thus, specifically, my solution to re-embody Contemporary culture is to replace our current health and physical education class with a class teaching somatic awareness.
            What this would mean is that teaching health one day and playing sports and disciplining the body would end.  Team sports are still the core of physical education, whereas learning about health is separate and often less significant.  Many studies have shown a high percentage of people have become disinterested in sports as we emerge further into the twenty-first century (Seghers et al. 407-420).  Indicating that today, team sports are no longer sufficient enough to engage student in physical activity nor to motivate them to exercise and move outside with their free time.  Furthermore, team sports can create bias and stigma towards students who are unable to move and perform as well as others, which makes it harder for them to find the motivation to participate in physical both inside and outside the classroom.  Another detrimental aspect of team sports and the eventual emergence into weight training is that these activities time consuming and often times requires social engagement.  This significantly reduces the availability of physical activities to children who cannot always leave the house and those who do not want to because they are shy, shameful, or disabled.  Team sports cannot be the core of a physical education if students are to properly learn to positively and actively engage with their bodies.
            The roll of team sports is not the only problem in the current approach to health and physical education.  The fact that learning about health and engaging in activity has been separated and ought to be that way is severely flawed.  Seghers et al. mentioned that for an increasing number of children, the class itself often the only time they engage in physical activity (Seghers et al.  409-420).  In separating health lessons from active engagement we further reduce the amount of time those students who, for whatever reason, cannot or choose not engage in physical activities outside the class period.  Properly teaching a healthy and active lifestyle cannot be done in a stationary and fixed way.  Health and activity are neither stationary nor fixed; they are always flowing and spontaneous (no matter how intentioned).  Teaching a healthy lifestyle should actively engage not only students but teachers as well, in exploring how their health and wellness relates to their bodies and activity.
            Instead of team sports and standard health lessons as being the core of physical education, replacing them with somatic awareness would create an environment where students can explore how to make more efficient and beneficial use of their bodies.  A somatic education would integrate health, wellness, and activity, while simultaneous encourage and engage students in creating a uniquely stylized active daily practice and passively reflecting on their experience.    A somatic education would teach and engage students in creating their own, what Mirka Knaster coined, bodyways.  Bodyways are various body oriented techniques that were created in response to various kinds of ailments within the body (Knaster xiii-135).  The creation of all the various bodyways starts with the awareness of three important observations: Firstly, that there is something “constricting, restricted, blocked, misused, or out of balance—generally because of excessive muscle tension and habit.... [Secondly, that the] body is is not set in stone; it is plastic and moldable, repairable and educable—[meaning] you can always do something.... [Thirdly that the] body is the place for transformation” (Knaster xiii-135).  In getting students to become more aware of these observations will significantly improve the health and wellness of the individual throughout their lifetime.  Teachers will teach and engage with students in multimedia learning activities that allow students to engage and their bodies in a variety of settings while, simultaneously, allowing them to express their own creative nature and develop a holistic understanding of health, well-being, and body awareness.  Furthermore, students and teachers would engage in a variety of reflection techniques such as writing and responding in interactive journals or verbally express their experience of the particular established bodyway they are engaging with that day.
            In conclusion, replacing physical and health education with somatic awareness education will help disseminate embodied development and overcome the faulty and unnecessary disembodiment that occurs as a result of modern consumerism.  While teaching students to become more aware of their bodies and allowing students to engage with their bodies in a variety of ways will encourage the development of constructive exercise outside of the classroom.  This in turn will allow individual empowerment against the adverse effects of visual and oral media and advertisements.  Education is the key to understanding the true nature of our bodies which is we begin to learn about ourselves and our creative potential as a human being.  Without education of and education for our bodies, we will be subjected to the manipulative forces of disembodiment.  It is time for citizens of contemporary culture to re-embody and re-empower themselves.            
       
        

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