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1. Origins of Massage: Human Evolution and the Beginning of Tactile Care
Massages are not just techniques, they are tactile care behaviors that emerged in the course of human evolution. Early humans formed relationships, healed wounds, and maintained communal bonds through hand-to-skin interactions in the pre-verbal stages. 마사지
In primate societies, "grooming" was a tool for social hierarchy, bonding, and trust-building, which meant more than just maintaining cleanliness.
Humans have been able to use their hands freely after walking on two feet, and as sensory and communication skills through hands develop further, massage emerged as a touch-based healing and comforting act. 마타이
Early human touch learned 'effective ways' by observing the body's response through repeated contact without clear medical knowledge, which was passed down to posterity through oral traditions.
In other words, massage was a natural behavior and part of a survival strategy that occurred with human evolution.
2. The Ritual and Spiritual Dimensions of Traditional Massages
In ancient society, massages were not just meant to relax the body, but also meant spiritual purification, energy exchange, connection to God, etc.
**The traditional Thai Nuad Boran** is practiced in combination with Buddhist meditation, and works on the ethical basis of the Masajisa's need to maintain a clean mind and mental state.
Ayurveda massage in India is a physical ritual that seeks harmony between the body and the atman (the soul), and oils and herbs are considered sacred tools, not just substances.
In western Africa, community women perform women's massages sequentially after group births, which not only recover the body but also have the character of a "ritual re-entry back to the women's community."
In this context, traditional massages did not 'treat' the body, but rather functioned as a rite of passage to 'purify' the body and reconnect it to the social and spiritual world.
3. massage and the emotional labor of modern society
In modern society, massages are consumed as a way of 'self-care' amid the industrialized labor system, urban isolation, and the fatigue of emotional labor. However, at this time, the massage is not just a consumption object, but rather a secret care structure that relieves emotional deficiencies.
The body of the city dwellers is an accumulation of social tension. In long office work, emotional suppression, and social norms, the body is trained to 'not feel' the senses suppressed.
Massages reactivate this suppressed sensation, while at the same time providing a rare legal space for warm contact from others.
In particular, "Home Tie," "Gunma," and "Office Massage" are all modern consumption structures designed for time and cost efficiency, but behind them lies a desire for emotional access.
At this point, the massage is no longer medical and not a full commercial service, it acts as a **unofficial 'emotional structure'**, which restores people's sense of 'taking care of me'.
4. Multilayerity and atypicality of massage environments
The environment in which the massage is performed is very multi-layered: a mix of formal, informal, institutional and off-the-shelf areas, from hospitals, massage parlors, homes, hotels, business spaces, or spaces that include sexual contact.
Even in the absence of formal qualifications, there is a massage parlour with long experience and skills, showing the knowledge gap between the formal system and the living world.
In some spaces, massages are implicitly merged with sexual services to be understood, which makes them a more complex venue for body-emotion-social transactions.
On the other hand, non-professional massage (family touch, caring labor) performed in homes such as the disabled, the elderly, and patients is a typical example of blurring the boundaries between medical care and emotional labor.
In this complexity, the act of massaging has no single meaning or identity, and it forms different language, norms, and emotional structures according to 'position' and 'context'.
5. Body and emotions of massagers: the intersection of physical labor and emotional management
The person who performs the massage is not just a 'technician', but a person who has to constantly manage and organize his body and emotions.
Masajisa must play her relaxed emotions while using her hands, wrists, waist, and shoulders repeatedly while hiding pain.
Even in a state of emotional exhaustion, 'emotional performance' is implicitly required to respond to and comfort the client's emotions.
Female massage parlors, in particular, are often asked for gendered body image, kindness, and an attitude of silence and conformity, which can also be linked to emotional exploitation.
As such, massage performers are not just service providers, but complex actors who constantly produce and control emotions and bodies, which are established as a unique form of labor at the intersection of 'physical labor' and 'emotional labor'.
Conclusion: Massages are both a social practice and an emotional structure
Massages are often identified only as physiological or medical functions, but in reality, they are a complex practice in which the structure of human relationships, the emotional guidance of society, and the politics of the body intersect. It has been constantly reconstructed throughout various spaces and periods, from ancient rituals to modern downtown rooms.
Massages are, after all, the instinctive, cultural, and social practice of humans to restore relationships through the body, revive senses, and heal their wounded selves even for a moment.
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