ABSTRACT Theories of embodiment recognise the critical politics of emplacement associated with the body, as well as its situatednesses in, and as, sites of performance. What happens when such locations shift due to crossings in terms of bloodlines, caste, class, family, gender, nation, race, region, religion, ability and sexuality, among others? How do embodiments that cross perimetres of categories inhabit their place and being, both in the Bourdieusian sense of habitus as well as that of phenomenologists like Merleau-Ponty? Following from these questions, we examine and explore the ways in which Asian Australian land/mind/body scapes and embodiments are made meaningful in changing contexts of communities and crossings, how habitations over space, time and history challenge our ideas of being and body. The theme of embodiments and inhabitations reflects on past practices that have shaped, and continue to shape, the lives of Asian Australians, and to interrogate these practices while also moving beyond them to generate new knowledge. Our analyses push the boundaries of notions of home, rootedness, belonging and place, and past and present: we re-invent, instead of simply responding to the limited ways in which Asian Australians have been hitherto conceptualised and their experiences understood in dominant discourses.

中文翻译：

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亚裔澳大利亚人的身份：体现和居住

摘要 具身理论认识到与身体相关的安置的批判政治，以及它在表演场所的位置。当这些地点由于血统、种姓、阶级、家庭、性别、国家、种族、地区、宗教、能力和性取向等方面的交叉而发生变化时，会发生什么？在布迪厄的惯习意义上以及像梅洛-庞蒂这样的现象学家意义上，跨越范畴边界的具身是如何占据它们的位置和存在的？继这些问题之后，我们研究并探索了如何使亚裔澳大利亚人的土地/心灵/身体景观和体现在不断变化的社区和十字路口变得有意义，居住在空间、时间和历史上如何挑战我们的存在和身体观念。体现和居住的主题反映了过去已经塑造并将继续塑造亚裔澳大利亚人生活的实践，并质疑这些实践，同时超越它们以产生新的知识。我们的分析突破了家庭、根源、归属和地方、过去和现在等概念的界限：我们重新发明，而不是简单地回应迄今为止亚裔澳大利亚人在主流话语中被概念化和他们的经历被理解的有限方式。