Recoge las ponencias del congreso internacional "El cuerpo: objeto y sujeto de las ciencias humanas y sociales", organizado por la Institución Milà i Fontanals del CSIC, celebrado en Barcelona en 2009

African Realities: Body, Culture and Social Tensions is the result of research anthropology work carried out in different African countries, mainly in Equatorial Guinea, but also in Senegal, Cabo Verde, Benin and Ethiopia. All the different chapters of this volume address a diversity of subjects related to relevant issues, such as gender, age, social class, ethnicity and coloniality, which are indispensable for understanding current African realities. Furthermore, all of these chapters investigate the importance people place on the body and, more concretely, the manner in which these people present it to others as a common denominator. After a brief theoretical introduction about the key concept of the book – the social presentation of the body – the contributors analyse the results of their own fieldwork, taking as a starting point the central role that the body plays in the relationship between the individual and society. As is clearly shown in this book, the social presentation of the body matters. From a general and structural point of view it matters because of its great significance within social logics, but it also matters because of its relevant role in situational dynamics of social interaction, and because of its close relationship with the emotional registers of individuals. If the issue related to the social presentation of the body has an undoubted interest for the academic milieu, it is also true that it has great social relevance and constitutes an undeniable political concern. The policies related to the social presentation of the body serve to mark, justify, maintain or even build hierarchical relationships of social order, at the level of class, gender, ethnicity or age. Throughout the book, and from the African studies perspective, different views are offered concerning how the body, being not only medium of expression, but at the same time a site of experience and construction of the self, appears in the centre of social tensions and is an object of strategy, control or resistance.

The technological capacity to transform biology - repairing, reshaping and replacing body parts, chemicals and functions – is now part of our lives. Humanity is confronted with a variety of affordable and non-invasive 'enhancement technologies': anti-ageing medicine, aesthetic surgery, cognitive and sexual enhancers, lifestyle drugs, prosthetics and hormone supplements. This collection focuses on why people find these practices so seductive and provides ethnographic insights into people’s motives and aspirations as they embrace or reject enhancement technologies, which are closely entangled with negotiations over gender, class, age, nationality and ethnicity.

In seventeenth-century Spanish America, black linguistic interpreters and spiritual intermediaries played key roles in the production of writings about black men and women. Focusing on the African diaspora in Peru and the southern continental Caribbean, Larissa Brewer-García uncovers long-ignored or lost archival materials describing the experiences of black Christians in the transatlantic slave trade and the colonial societies where they arrived. Brewer-García's analysis of these materials shows that black intermediaries bridged divisions among the populations implicated in the slave trade, exerting influence over colonial Spanish American writings and emerging racial hierarchies in the Atlantic world. The translated portrayals of blackness composed by these intermediaries stood in stark contrast to the pejorative stereotypes common in literary and legal texts of the period. Brewer-García reconstructs the context of those translations and traces the contours and consequences of their notions of blackness, which were characterized by physical beauty and spiritual virtue.

The failure to manage cultural diversity in Morocco and Equatorial Guinea in an egalitarian manner has been linked to the hallmark of colonialism. First, because the policy practiced upon Arabs and Moroccan Imazighen since the French colonization comprised one of the reasonings employed to justify the pro-Arab policies developed after independence. Second, because the discriminatory policy deployed by Spain in Equatorial Guinea, was overridden by the installation of a dictatorship that established a system of Fang predominance. This book clarifies the degree to which the Spanish colonization is responsible for the present-day management of cultural diversity in both countries.

Imagined Racial Laboratories reveals the watermarks of science in the dynamics of racialisation in Southeast Asia, during and after the colonial period. Bringing together a set of critical histories of race sciences, it illuminates the racialised dimensions of colony and nation in the region. It demonstrates that racialisation took — and continues to take — mutable and multiple forms that often connect, perhaps more than differentiate, colonial and national periods across a variety of Southeast Asian settings. Thus, imagined races have contributed as much to the invention of modern Southeast Asia as have other fabled imagined communities.

Transatlantic Malagueñas and Zapateados is an exploration of two fandango dances, recording the circulations of people, imagery, music, and dance across what were once the Spanish and Portuguese Empires. Although these dance-musics seem to be mirror images, the unbreachable space between them reflects the political fault-lines along which nineteenth-century musical populism and folkloric nationalism extend into present-day debates about globalization, immigration, neoliberalism, and neofascism. If malagueñas are a fantastic incarnation of Spanishness, caught like a fly in amber by their anachronistic references to a fraught imperial past, noisy and raucous zapateado dances cut toward the future. Inherently marked by European conventions of zapatos (shoes), zapateados are nonetheless shaped by Africanist and Native American footwork traditions. In these Afro-Indigenous mestizajes, not only are European aesthetic values reordered and resignified, but the Catholic catechism which indoctrinated the New World yields to alternate spiritual systems springing out of a culture of resistance to European domination.