The Body of Christ : blasphemy, eroticism and transgression in Martin Scorses's The Last Temptation of Christ

Martin Scorsese’s film The Last Temptation of Christ (1988) has polarised critics and audiences for almost two decades. The film is most often remembered for offending the religious sensibilities of fundamentalist Christians, who objected to Scorsese’s representation of Christ as a neurotic figure who struggles to reconcile his divinity with his sexual impulses.

Even critics who reject the fundamentalist accusations of blasphemy are divided about the film’s value. For example, Rolando Caputo praises the film as an unrecognised masterpiece, which confirms Scorsese’s status as an auteur. Conversely, Leonard W. Levy, dismiss the film as having little artistic merit. This paper re-evaluates the film as a serious theological text by re-examining the film in the light of Michel Foucault’s essay ‘A Preface to Transgression,’ arguing that the film can be read as a sophisticated attempt to examine the connections between corporeality, divinity and human subjectivity.

How well do women adapt to changes in their body size and shape across the course of pregnancy

This study examined body image across pregnancy. Pregnant women ( N = 158) completed measures of general attractiveness, feeling fat, fitness and strength, salience of weight and shape, and ideal and current body size at pre-pregnancy (retrospective), and in early, middle and late pregnancy. Body image was found to be fairly stable across pregnancy such that women who started with greater body concerns maintained them over time. Although women were least satisfied with their stomach size at late pregnancy, women's ideal body shape increased in parallel with increases in body size. Women with the most body concerns reported more depressive symptoms, tendency towards dieting, and smoking during pregnancy suggesting they were at greater risk in terms of health and well-being during pregnancy.

Preliminary evaluation of monolithic column high-performance liquid chromatography with tris(2,2’-bipyridyl)ruthenium(II) chemiluminescence detection for the determination of quetiapine in human body fluids

High-performance liquid chromatography (HPLC) with tris(2,2-bipyridyl)ruthenium(II) chemiluminescence detection methodology is reported for the determination of the atypical antipsychotic drug quetiapine and the observation of its major active and inactive metabolites in human urine and serum. The method uses a monolithic chromatographic column allowing high flow rates of 3mL min−1 enabling rapid quantification. Flow injection analysis (FIA) with tris(2,2-bipyridyl)ruthenium(II) chemiluminescence detection and HPLC time of flight mass spectrometry (TOF-MS) were used for the determination of quetiapine in a pharmaceutical preparation to establish its suitability as a calibration standard. The limit of detection achieved with FIA was 2×10−11 mol L−1 in simple aqueous solution. The limits of detection achieved with HPLC were 7×10−8 and 2×10−10 mol L−1 in urine and serum, respectively. The calibration range for FIA was between 5×10−9 and 1×10−6 mol L−1. The calibration ranges for HPLC were between 1×10−7–1×10−4 and 1×10−8–1×10−4 mol L−1 in urine and serum, respectively. The quetiapine concentrations in patient samples were found to be 3×10−6 mol L−1 in urine and 7×10−7 mol L−1 in serum. Without the need for preconcentration, the HPLC detection limits compared favourably with those in previously published methodologies. The metabolites were identified using HPLC-TOF-MS.

Remaking the body : explorations in the sociology of embodiment

As embodied social agents our lives are preoccupied with the production and reproduction of bodies. Making, unmaking and remaking our embodiment are ongoing activities. Eating, exercise, washing, grooming, dressing, for example, are activities in which the body engages in routine tasks of bodily management. Such activities can be seen as everyday rehabilitation. The study explores the impact of major physical impairment on embodiment, and on the processes involved in re-embodiment after catastrophic injury or disease. The experiences of the people in this study dramatically highlight the continuous, but largely taken for granted processes involved in our embodiment. Four analytical strands are interwoven throughout the study. The first strand relates to the frailty and vulnerability of the human body, characteristics which are epitomised by the bodies of the informants in this study. The second strand engages with key aspects of the context in which re-embodiment takes place, namely a context replete with crisis, danger, fear, uncertainty and risk. The third strand projects into the future in considering the ongoing project of self. The fourth strand addresses the institutional and social impediments which may confine vulnerable bodies and limit the exploration of more expansive bodies. The study is situated within the general theoretical approach of the sociology of the body. While recognizing the powerful impact of social discourse in the production of bodies, the study focuses on the critical role of embodiment in the reconstitution of self. The people in this study have experienced profound bodily change, but although this damage has disrupted, it has not annihilated their embodied selves. The people still possess and occupy their bodies. It is the obduracy of embodiment which directs the processes involved in remaking the body.

Relationship of body condition score, live weight, stocking rate and grazing system to the mortality of Angora goats from hypothermia and their use in the assessment of welfare risks

Body condition scoring is widely used for sheep and cattle but the practice is included in only one Code of Practice for the welfare of goats in Australia. There is no published scientific evidence to support or defend its use in the assessment of welfare risks to farmed goats.

PROCEDURE: The significance of stocking rate, grazing system, body condition score (CS) and live weight were investigated in explaining the risk of mortality of individual and flocks of grazing Angora goats from hypothermia following a severe weather event in April. This event occurred 5 weeks after shearing the goats. Angora goats and Saxon Merino sheep were grazed alone, or mixed together in equal numbers at each of three stocking rates.

RESULTS: There was no mortality amongst Angora goats provided they grazed at the lowest stocking rate even when their CS was < or = 2.0. Mortality in flocks of Angora goats was most related to the CS reached during the preceding 2 months. For flocks of Angora goats there was no mortality at CS > or = 2.5 and mortality increased sharply at mean CS < 2.0. For individual Angora goats, mortality increased as CS declined and stocking rate and grazing combinations were additive in effect on mortality. Grazing with sheep increased mortality of Angora goats at higher stocking rates. The individual goat mortality rate was not dependent on individual plot effects suggesting that these results are applicable widely. Live weight loss was not related to mortality rates of goats once CS had been accounted for.
CONCLUSION: It was concluded that CS and stocking rate were highly significant determinants of welfare risk in Angora goats.

The idiosyncratic movement potential of the dancer's subject body in the work "Deep map"

An investigation into choreographic processes employed within contemporary modern dance. This involved the exploration of working methods used in the making of "Deep map" nos.1, 2 & 3, presented in Melbourne from 1997-2000. The focus of that method was the placement of the dancer as 'subject' whilst maintaining the role of the choreographer as 'auteur'.

Professional identity in the global sports entertainment industry : regulating the body, mind and soul of Australian Football League footballers

In this article we discuss the ways in which the professional identity of Australian Football League (AFL) footballers — in a physical, high body contact sport — is shaped by concerns to develop different aspects of the body, mind and soul of the young men who want to become AFL footballers. Drawing on Michel Foucault’s later work on the care of the self we argue that narratives of identity necessarily involve a struggle for the body, mind and soul of these young men. Foucault’s work enables us to identify and analyse how relations of power, forms of regulation and arts of governing interact in ongoing attempts to develop the professional footballer. The article explores these issues via an analysis of the rationalities and techniques that inform talent identification and player management practices; and risk management in relation to these practices and processes in the AFL.

The role of partners in shaping the body image and body change strategies of adult men : partners and male body image

The current study examined the relationship between perceived messages about the bodies of adult men from their sexual partners and the actual body image of these men. Interviews were conducted among 38 middle-aged men. Feedback from partners was generally complimentary, and the men were generally positive about their body image. Partners were seen to be more focused on a healthy body rather than a physically attractive body. The implications of these findings for better understanding the social influence on adult men to obtain a healthy body weight are discussed.

Arsenic speciation in the freshwater crayfish, Cherax destructor Clark

Arsenic is a proven carcinogen that is found in the soil in gold mining regions at concentrations that can be thousands of times greater than gold. During mining arsenic is released into the environment, easily entering surrounding water bodies.
The yabby (Cherax destructor) is a common freshwater crustacean native to Australia's central and eastern regions. Increasing aquaculture and export of these animals has led us to question the effects of mine contamination on the yabbies themselves and to assess any potential risks to consumers. This study determined the species of arsenic present in a number of organs from the yabby. Several arsenic contaminated dam sites in the goldfields of western Victoria were sampled for yabby populations. Yabbies from these sites were collected and analysed for arsenic speciation using high performance liquid chromatography–inductively coupled plasma-mass spectrometry (HPLC–ICP-MS). Results showed that type of exposure influenced which arsenic species was present in each organ, and that as arsenic exposure increased the prevalence of inorganic arsenic species, mostly As(V), within the tissues increased. The bioaccessibility of the arsenic present in the abdominal muscle (the edible portion for humans) of the yabbies was assessed. It was found that the majority of the bioaccessible arsenic was present as inorganic As (III) and As(V).

Suturing the body corporate (divine and human)in the Brahmanic traditions

In this discussion, we ponder the discourse about the ‘body of the Divine’ in the Indian tradition. Beginning with the Vedas, we survey the major eras and thinkers of that tradition, considering various notions of the Supreme Divine Being it produced. For each, we ask: is the Divine embodied? If so, then in what way? What is the nature of the body of the Divine, and what is its relationship to human bodies? What is the value of the body of the Divine to the spiritual aspirant? We consider, where relevant, which views are pantheistic and which might be considered panentheistic. Panentheism is connected with discourse on the world as the body of God. It has origins in medieval Christian theology with anticipatory traces in Plato’s Timeaus. Under pantheism, were the world to end—were it to collapse or disappear irreversibly, perhaps, into a huge black hole—then God would disintegrate without a remainder as well; for in this view the Divine Spirit is the universe. The same is not true under panentheism which posits a more complex relationship between the Divine and the world. According to panentheism, God pervades the world—God is in the world—and at the same time, God sustains the world—the world is in God. This allows that God be greater than, transcendent of and independent of the world. In our conclusion we remark on how the views we have surveyed link to, resonate with, or dis-compare with the current—should one say revivified—interest in intellectual quarters with panentheism.