The Seba library treats Scalp in 9 passages, across 6 authors (including Radin, Paul, Craig, A.D. Bud, Damasio, Antonio R.).
In the library
9 passages
You see me now with my head bandaged up. That is because my scalp has been taken away. Those who have taken it, carried it across the ocean and are keeping it there.
The scalp here is a stolen vital soul-substance — its loss maims the elder and its recovery is the Hare's redemptive heroic mission, encoding the archaic equation of scalp with identity and power.
Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956thesis
He meets a man with a bandaged head, one who had been scalped, who sends him on a mission... He recovers the scalp of the man with the bandaged head and restores it to him.
The structural summary of the Hare Cycle confirms the scalp-recovery episode as a discrete mythic unit, the culture-hero's restoration of a stolen vital essence to the wounded elder.
Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956thesis
the cortical projection of the VMpo to the Idfp in the fundus of the posterior SLS is the origin of the large LEP, which corresponds with the anteroposteriorly topographic LEP that we had recorded in the prior experiment from the monkey's scalp.
Craig locates the scalp as the recording surface from which laser-evoked potentials map the thalamocortical interoceptive pathway, establishing the scalp as the outer limit of measurable neural pain processing.
Craig, A.D. Bud, How Do You Feel? An Interoceptive Moment with Your Neurobiological Self, 2014supporting
EEGs can be obtained from surface electrodes on the scalp, and evoked potentials can be generated by electrical stimulation of a peripheral nerve... we recorded LEPs from monkey scalp.
The scalp serves as the primary non-invasive interface for electrophysiological recording of cortical activity in Craig's interoceptive research program.
Craig, A.D. Bud, How Do You Feel? An Interoceptive Moment with Your Neurobiological Self, 2014supporting
The trigeminal fibers carry sensory signals from the structures in the head — skin of scalp and face, muscles of both, lining of mouth and nose, in short, a comprehensive delegation from the internal milieu.
Damasio positions the scalp's skin as part of the trigeminal sensory delegation that delivers information about the organism's state to the brainstem, linking the scalp to bottom-up interoceptive signaling.
Damasio, Antonio R., The Feeling of What Happens: Body and Emotion in the Making of Consciousness, 1999supporting
epilepsy, which can be monitored with scalp electrodes, since seizures are accompanied by rhythmic, high-amplitude delta waves that are never seen during no
Panksepp cites scalp electrodes as the standard clinical tool for monitoring seizure activity, framing the scalp as the diagnostic surface of the brain's electrical self-expression.
Panksepp, Jaak, Affective Neuroscience The Foundations of Human and Animal, 1998supporting
The beginning of (what is called) the readiness potential in the motor cortex was measured using EEG electrodes on the scalp.
Levine invokes scalp EEG recording in Libet's experiment to argue that unconscious neural preparation precedes conscious volition, making the scalp the empirical ground for questioning the sovereignty of conscious agency.
Levine, Peter A., In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010supporting
axwp, -wpo<; (Alex. Tracl.). Cf o.xwpa· TOV o.xwpa. £'(PT]TaL 8E TO 1tlTupw8£<; T�<; K£cpaA�<; 'the scurf of the head'
The Greek term for scalp-scurf (dandruff) is identified as Pre-Greek in origin, situating the scalp's surface detritus within the ancient lexical record of head-related bodily phenomena.
Beekes, Robert, Etymological Dictionary of Greek, 2010aside
He skinned him and put the skin over himself and thus he was exactly like the Jung chief in appearance.
The motif of flaying and donning another's skin — adjacent to scalping imagery — appears in the Supplementary Trickster Myths, illustrating the broader mythological complex of bodily surface as transferable identity.
Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956aside