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As places of learning, schools inevitably foreground cognition. Neglected in schools and in the literature is the body, often an inconvenience or barrier to learning rather than a site of perception and understanding. Where the body is considered, it is primarily concerned with pedagogy and children rather than analysing the broad range of embodied experience: teachers' sensuous experience is side‐lined; classrooms are central, with toilets and staffrooms and corridors usually ignored; policy and architecture largely unconsidered. Furthermore, ironically, the focus in the literature also foregrounds the body within its contribution to cognition rather than centring the fleshy experience of sensing. This paper therefore addresses these omissions and focuses on the sensorium—movement, the haptic, hearing, smell/taste and visual—providing a framework to analyse the truly embodied experience of the school environment. It argues that as well as being culturally bound, the sensorium is delineated and encoded within the educational ideology and architecture of schools, prescribed by senior leaders to manage and police the flesh within their school walls. [ABSTRACT FROM AUTHOR]

ABSTRACT Among Syriac Orthodox Christian migrant communities in the Netherlands, liturgical performance is a site of controversy over where and how to draw a boundary between 'religious' and 'ethnic' identity. Tensions materialize in discordant singing styles and modes of performance, echoing complex historical encounters with Dutch, Syrian, and Turkish secularisms. These encounters, I argue, have refashioned the liturgical tradition's role as a central axis of ethnoreligious social life and kin relations across the diaspora. Secular state practices shape a diasporic sensory culture that is met with a distinct form of vocal agency. Syriac Orthodox liturgical experiments show how the voice can transform the sensorial interface between human subjectivity and social intelligibility, in turn transforming how categories of secular modernity-whether ritual, art, ethnicity, or politics-are distinguished and lived. [ABSTRACT FROM AUTHOR]

Exploring missionary study at an Assemblies of God Bible college through ethnography and training manuals demonstrates systematic pedagogies that cultivate sensory capabilities encouraging yielding, opening to rupture, and constraint. Ritual theory and the Anthropology of Christianity shift analytic scales to include 'cultivation,' a 'third term' enabling simultaneous apprehension and consolidating of the oppositions (experience-doctrine, revival-church, or spontaneous rupture-restrained continuity) internal and central to Pentecostalism. Further, cultivation complicates valorizations of the disjunctive 'event' as militant radical icon. [ABSTRACT FROM AUTHOR]