Academic literature on the topic '1930s. shaman'
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Journal articles on the topic "1930s. shaman"
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Shastina, Tatiana P. "A SHAMAN IN THE LITERARY IMAGE OF THE SOVIET NATIONAL PERIPHERY. OIROTIA, 1920S–1930S." Vestnik Tomskogo gosudarstvennogo universiteta, no. 392(3) (March 1, 2015): 43–53. http://dx.doi.org/10.17223/15617793/392/7.
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Sundström, Olle. "Is the shaman indeed risen in post-Soviet Siberia?" Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 350–87. http://dx.doi.org/10.30674/scripta.67426.
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In his exhaustive study of ‘shamanism’ among the Altaic peoples in Southern Siberia, the renowned Soviet ethnographer Leonid P. Potapov contends that ‘under the present conditions there are no remnants or survivals of Shamanism as such left in Altai’. What remains are legends and reminiscences, but these can no longer be told by people with personal experiences of Altaic ‘shamans’ and their rituals. According to Potapov, modern socialist culture has changed the minds of the Altaic peoples to the degree that they are now a materialistically thinking people, and ‘shamanism’ has completely disappeared. In addition, he contends that there are no prospects of its return after the deathblow dealt by Soviet anti-religious repression in the 1930s ‘shamanic’ rituals were forbidden and ritual paraphernalia such as drums and costumes were expropriated by the authorities. Considering that Potapov in his study follows Altaic ‘shamanism’ through 1500 years, depicting it as a ‘religion’ and ‘theology’ which stayed more or less intact over the centuries, his statement seems more like a pious hope based on the Soviet vision of a society liberated from superstition, religion, and spiritual exploitation. Potapov himself delineates Altaic ‘shamanism’s’ development from a ‘state religion’to a ‘folk religion’. From this perspective it might seem remarkable that ‘shamanism’ should not have survived 70 years of atheist repression, missionary work and the Soviet transformation of society. Already by the time Potapov’s book was published, during the very last months of the existence of the Soviet Union, there had, in fact, appeared a number of persons claiming to be ‘shamans’, with an ancestry dating from the time of ‘shamans’ of the first half of the twentieth century. These individuals were also part of organisations and movements promoting the revival of ‘shamanism’ in the autonomous Altai Republic. In other parts of the former Soviet Union similar processes took place. Today, in post-Soviet Altai, as well as in many other parts of Siberia, shamanism exists in the same sense that there is Buddhism, Christianity and Islam in the region.
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Brumble, H. David. "Social Scientists and American Indian Autobiographers: Sun Chief and Gregorio's “Life Story”." Journal of American Studies 20, no. 2 (1986): 273–89. http://dx.doi.org/10.1017/s0021875800015061.
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Social scientists collected many, many American Indian autobiographies during the 1930s, 1940s, and early 1950s, autobiographies of Apaches, Navajos, Hopis, Zunis, Papagos, Kiowas, Sioux, a Kwakiutl, autobiographies of shamans, shepherds, hunters, farmers, men, and women. Many of these are now moldering in the dark reaches of forgotten file cabinets, but a remarkable number were published, and for this we must be grateful. These narratives are to us a legacy, affording us some sense of what it means to see the world and the self according to ancient habits of mind.
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Buyandelgeriyn, Manduhai. "Who ‘Makes’ the Shaman?: The Politics of Shamanic Practices among the Buriats in Mongolia." Inner Asia 1, no. 2 (1999): 221–44. http://dx.doi.org/10.1163/146481799793647979.
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AbstractThe number of shamans among the Buriats of Dornod in Mongolia has been dramatically increasing since the mid 1980s, when the gradual dissolution of the socialist system and Soviet domination took place. By placing the shamanic practices in a context of historico-political changes, the paper questions what constitutes a shamanic practice and what makes and what unmakes a shaman nowadays. The paper examines the shamanic experience of the Dagdan shaman and his relationship with his community, in order to illustrate the complex and dynamic nature of shamanic practice. While the locals’ knowledge of spirits (ongons), the belief in their own lineage ongons and the local standards for moral disposition all control and limit a shaman’s power and prestige, the shaman attempts to supersede the local standards by restoring symbolic capital and by seeking power and recognition outside of the community. The search for power and recognition outside of the community becomes the shaman’s arena for creating, transforming and acting out multiple identities: ethnic, national and personal.
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Hangartner, Judith. "The Contribution of Socialist Ethnography to Darhad 'Shamanism'." Inner Asia 12, no. 2 (2010): 253–70. http://dx.doi.org/10.1163/000000010794983469.
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AbstractThis article analyses socialist ethnographies of the Darhad in northernmost Mongolia. It compares accounts of the early 1930s by the Buryat scholars Sanjeev and Zhamtsarano with those of the 1960s by the Mongolian ethnographer Badamhatan and the Hungarian scholar Diószegi. It shows how these accounts increasingly identified the Darhad with the shamans among them and laid the ground for the widespread present-day perception of the Darhad as 'shamanists'. Furthermore, it discusses how socialist ethnographies were connected to the larger Mongolian socialist nationality project and contributed to the very ideological foundation of the Mongolian nation-state. A careful analysis of the accounts reveals that in the early 1960s, when Westerners believed that shamanism in Siberia and Mongolia was becoming extinct, socialist ethnographers met with numerous practising Darhad shamans in the Shishget depression in northern Hövsgöl.
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Kersten, Carool. "Sultans, Shamans & Saints." American Journal of Islam and Society 26, no. 3 (2009): 141–44. http://dx.doi.org/10.35632/ajis.v26i3.1385.
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Few people in North American academia are more knowledgeable aboutIslam in Southeast Asia, and especially in Indonesia, than Howard Federspiel.The forte of his own research contributions lays not so much in innovativeanalyses as in presenting comprehensive and useful overviews forspecialists and novice students alike. As a political scientist, he made hisname with his study of Indonesia’s Persatuan Islam (PERSIS), a modernistIslamic organization active from the 1920s until the 1950s – the critical timeframe during which the Dutch colony gained its independence. This was followedby further contributions to the country’s contemporary intellectualhistory. With Sultans, Shamans & Saints, Federspiel has now tried his handat producing a general overview of Islam in Southeast Asia ...
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ROSEN, ELIZABETH. "Lenny Bruce and his Nuclear Shadow Marvin Lundy: Don DeLillo's Apocalyptists Extraordinaires." Journal of American Studies 40, no. 1 (2006): 97–112. http://dx.doi.org/10.1017/s0021875806000764.
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In the parlance of the time he was known as a “sick comedian.” He was also called a junkie, a hipster, a satirist, a shaman, a free-speech martyr, “a disease of America,” “a nightclub Cassandra,” and a prophet. But Lenny Bruce, the caustic comedian who gained a following in the late 1950s and early 1960s, called himself something else: a deviate. “All my humor is based on destruction and despair,” he said. “If the whole world were tranquil, without disease and violence, I'd be standing on the breadline.”
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Погадаева, Анастасия Викторовна. "The Shaman Kim Keum Hwa - Korea’s National Treasure." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 22–32. http://dx.doi.org/10.26158/tk.2022.23.1.002.
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В статье рассматривается шаманизм в Корее - мусок. В первой части выделяются основные особенности данного явления, а также перечисляются работы на русском языке, в которых коротко или более подробно рассказывается о корейском шаманизме. Но главный акцент в статье делается на роли профессионального посредника, медиатора между миром людей и миром духов - шаманом мудан, которым в Корее, как правило, является женщина. На протяжении истории Кореи положение шаманок и отношение к ним со стороны государства менялось, а их социальное положение было невысоким. Во второй части статьи на примере биографии известной шаманки Ким Кымхвы анализируется статус шаманок в XX в. В первой половине столетия отношение к мудан остается сложным. Во время японского господства, а также во время Движения за новую деревню они даже подверглись серьезным гонениям. В 1970-е гг. ситуация начинает меняться: фольклористы и этнографы проявляют большой интерес к шаманизму. Шаманские обряды признаются государством. Теперь шаманизм в Корее больше воспринимается как часть национальной культуры и самоидентификации, а не религиозного культа. Исследование актуально в свете изучения корейского шаманизма и его современного положения на Корейском полуострове. Материалы о шаманке Ким Кымхвы представлены на русском языке впервые. This article is focused on “musok.” Korean shamanism. It highlights the main features of this phenomenon, and also lists works in Russian that discuss Korean shamanism and describe the role of the shaman-mudang. The shaman is a professional mediator between the world of people and the world of spirits, who in Korea is usually a female. In the course of Korean history, the position of shamans and the attitude of the state towards them has changed, although their status was usually low. In the second part of the article, the author analyzes the changing position of shamans in the twentieth century based on the example of the famous shaman Kim Keum Hwa. In the first half of the century, the attitude towards mudangs was complex. Under Japanese rule, as well as during the movement for the New Village, they were severely persecuted. In the 1970s the situation began to change, as folklorists and ethnographers showed great interest in shamanism. Shamanic rituals were recognized at the state level. Now shamanism in Korea is perceived as a part of national culture and self-identification, and not as a religious cult. The article is relevant in light of the study of Korean shamanism and its current situation on the Korean Peninsula. Material about Kim Keum Hwa is presented in Russian for the first time.
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Ōmichi, Haruka. "The “Itako” as Mass Culture." Journal of Religion in Japan 5, no. 1 (2016): 22–46. http://dx.doi.org/10.1163/22118349-00501001.
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The folk shamans (minkan fusha 民間巫者) called itako イタコ, mainly active in Aomori and surrounding prefectures (Akita and Iwate), are well known nationwide thanks to mass media coverage. However, despite their increased visibility, there seems to be a gap between the itako as folk culture and the image of the “itako” as a component of the mass culture produced by the media. This article attempts to clarify the actual conditions of the itako from the 1970s to 1980s, especially focusing on the influence of the occult boom, by analyzing the discourse in print media. Beginning in the 1970s, the occult boom in Japan rediscovered the religiosity of the itako as the occult the masses wanted. As a result, the itako changed from being culturally other to part of “our” mysterious knowledge. Although this involved an attribution of value to the itako, it also meant that the religiosity of the itako was turned into an object of consumption for mass culture. This popularization of itako religiosity played a significant role in establishing the itako as a part of mass culture.
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Petrushko, Vitalii. "Cosmogonic views in the mythology of the Korean people." Ethnic History of European Nations, no. 67 (2022): 123–27. http://dx.doi.org/10.17721/2518-1270.2022.67.16.
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The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.
Dissertations / Theses on the topic "1930s. shaman"
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Hines, Claire. "'Shaken, not stirred?' : James Bond, Playboy and changing gender roles in the 1960s." Thesis, University of Southampton, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.414639.
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Park, Sang-Soo. "La révolution chinoise et les sociétés secrètes : l'exemple des Shaan-Gan-Ning et du nord Jiangsu (années 1930-1940)." Paris, EHESS, 2002. http://www.theses.fr/2002EHES0071.
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Au-delà de l'historiographie habituelle qui pose en termes de continuité ou de discontinuité le problème des rapports entre les communistes (la révolution moderne) et les sociétés secrètes (les rébellions traditionnelles), cette étude contextualise la question des ces rapports dans une perspective micro-historique comparée qui porte sur deux régions différentes sur le plan de la structure rurale, des modalités d'existence des sociétés secrètes et du mode d'action des activistes communistes dans les années 1930-1940. Aux confins des Shaan-Gan-Ning, les Gelaohui (Sociétés des frères et des aînés) jouent un rôle important dès la première phase de l'implantation communiste dans la région avant la Longue marche. Par la suite, ils sont politisés par le centre du parti et intégrés au sein du système communiste territorialisé. Malgré de multiples frictions, le pouvoir communiste encadre leurs activités plutôt qu'il ne les interdit au moyen de mesures coercitives. En revanche, les Xiaodaohui (Sociétés des Petits Couteaux) du nord Jiangsu se dérobent aux tentatives de mobilisation déployées à leur égard dès la rupture du premier front uni. Forces d'autodéfense des intérêts locaux, les Petits Couteaux se montrent ensuite hostiles au pouvoir communiste, instauré peu à peu dans la région après l'éclatement de la guerre sino-japonaise. De leur côté, les communistes n'essayent guère de les politiser et s'appuient sur leurs forces armées. Ils finissent par les interdire et répriment leurs activités à mesure que leur pouvoir se consolide localement. Cette thèse illustre ainsi la diversité et les variations des relations entre le monde des sociétés secrètes et celui des communistes, ainsi que celles des politiques communistes, qui n'ont cessé d'évoluer et de s'adapter tout au long du processus révolutionnaire, dans une logique d'inclusion et d'exclusion des forces sociales au cours de la construction étatique par le PCC<br>Beyond the conventional historiography which has viewed the relationships between the communist movement (modern revolution) and the secret societies (traditional rebellions) in terms of continuity or discontinuity, this study contextualizes the question of these relations in a compared micro-historic perspective centred on two regions showing sharp contrasts as regards social-rural patterns, the structures of the secret organizations and the activities of the Communists before the early 1940s. In the Shaan-Gan-Ning region, the Gelaohui (Brothers and Elders) play an important part from the first phase of Communist implantation before the Long March (mid 1930s). In the following years, they are politicized by the party center and integrated into the territorialized Communist system. In spite of multiple frictions, party power supervises their activities instead of forbidding them. On the other hand, the Xiaodaohui (Small Swords) in Northern Jiangsu do not respond to Communist mobilization attempts either before the collapse of the First United Front (1927) or later. They appear as local self-defense groups which confront the central Guomindang government during the 1930s, the Japanese occupation forces and the Communist armies during the 1940s. As a result, CCP guerrilla initiatives rely on military factors. As CCP power becomes stronger in the late 1940s, the Small Sword groups are suppressed in spite of many local rebellions. The dissertation thus illustrates the diversity and variations both in time and space of the relations between the secret societies and the Communists. In line with several recent works, it also emphasizes the fact that Communist policies did not stop developing and adjusting locally all along the revolutionary process, although a similar logic of inclusion and exclusion of various social forces was at play in what comes to light as a well engineered state building process
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Matimi, Jean-Christophe. "Tradition et innovations dans la construction de l'identité chez les Shamaye, Gabon, entre 1930 et 1990." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq26079.pdf.
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Filler, Stephen. "Chaos from order anarchy and anarchism in modern Japanese fiction, 1900-1930 /." Columbus, Ohio : Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5num=osu1087570452.
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Thesis (Ph. D.)--Ohio State University, 2004.<br>Title from first page of PDF file. Document formatted into pages; contains viii, 230 p. Advisor: Richard Torrance, Department of East Asian Languages and Literatures. Includes bibliographical references (p. 223-230).
Books on the topic "1930s. shaman"
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Schultz, Jaime. Commercial Tampons and the Sportswoman, 1936–52. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038167.003.0003.
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This chapter focuses on the commercial tampon, first available in the United States in 1936. The introduction of the mass-produced tampon marked a significant turning point in women's lives. It spoke to desires for physical freedom, changes in dress, and evolving viewpoints with regard to hygiene and the corporeal. Advertisers' use of the sportswoman in campaigns of the 1930s and 1940s was an important strategy for the product's viability. Inside the pages of popular magazines, the tampon-advocating athlete at once represented modernity, encouraged physical activity, and contributed to a “culture of concealment” that perpetuated menstrual shame and stressed the need for secrecy and discretion.
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Scolieri, Paul A. “An Interesting Experiment in Eugenics”. Edited by Anthony Shay and Barbara Sellers-Young. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199754281.013.001.
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The “ethnic dance” movement in the United States is closely associated with Ted Shawn, the “Father of American Dance” (1891–1972). Shawn and his wife and dancing partner, Ruth St. Denis, founded a dance company called Denishawn, whose repertory incorporated Native American, “Negro,” and Spanish folk dances. By the mid-1920s, Shawn viewed American dance in terms of moral and physical purity—a philosophy he based on the discourse of eugenics. This article explores how the eugenics movement informed Shawn’s vision of American dance in the 1920s, particularly with respect to two of his related writings, The American Ballet and “An American Ballet.” It explains how Shawn’s personal and professional relationship with Havelock Ellis, a British physician who was a leading proponent of the eugenics movement in Europe and whom he considered his idol, influenced his views about eugenics. It also examines how Shawn’s anxiety about his own sexual “unfitness” (his homosexuality) shaped his racist, nativist, and xenophobic “experiment” with eugenics in American dance.
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Grant, Catherine. A Time of One's Own. Duke University Press, 2022. http://dx.doi.org/10.1215/9781478023470.
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In A Time of One’s Own Catherine Grant examines how contemporary feminist artists are turning to broad histories of feminism ranging from political organizing and artworks from the 1970s to queer art and activism in the 1990s. Exploring artworks from 2002 to 2017 by artists including Sharon Hayes, Mary Kelly, Allyson Mitchell, Deirdre Logue, Lubaina Himid, Pauline Boudry, and Renate Lorenz, Grant maps a revival of feminism that takes up the creative and political implications of forging feminist communities across time and space. Grant characterizes these artists’ engagement with feminism as a fannish, autodidactic, and collective form of learning from history. This fandom of feminism allows artists to build relationships with previous feminist ideas, artworks, and communities that reject a generational model and embrace aspects of feminism that might be seen as embarrassing, queer, or anachronistic. Accounting for the growing interest in feminist art, politics, and ideas across generations, Grant demonstrates that for many contemporary feminist artists, the present moment can only be understood through an embodied engagement with history in which feminist pasts are reinhabited and reimagined.
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Fonneland, Trude. Late Modern Shamanism in a Norwegian Context. Edited by James R. Lewis and Inga Tøllefsen. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190466176.013.32.
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Neoshamanism was established in the US in the late 1960s and came gradually to constitute a key part of the worldwide New Age market. In contemporary society, the words shaman and shamanism have become part of everyday language and thousands of popular as well as academic texts have been written about the subject. This article discusses the emergence and development of contemporary shamanism in Norway. It focuses on how political and cultural differences affect religious ecologies, highlighting that what was established in the United States is only one part of the whole picture. The article ventures between the worlds of the local and the global, and analyzes the religious innovations that occur when a global culture of neoshamanism interacts with a specific local culture.
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Griffiths, Craig. The Ambivalence of Gay Liberation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868965.001.0001.
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This book explores ways of thinking, feeling, and talking about homosexuality in the 1970s, an influential decade sandwiched between the partial decriminalization of sex between men in 1969, and the arrival of the HIV/AIDS crisis in the early 1980s. Moving beyond divided Cold War Berlin, this book also shines a light on the scores of lesser-known West German towns and cities that were home to a gay group by the end of the 1970s. Yet gay liberation did not take place only in activist meetings and on street demonstrations, but also on television, in magazine editorial offices, ordinary homes, bedrooms—and beyond. In considering all these spaces and individuals, this book provides a more complex account than previous histories, which have tended to focus only on a social movement and only on the idea of ‘gay pride’. By drawing attention to ambivalence, this book shows that gay liberation was never only about pride, but also about shame; characterized not only by hope, but also by fear; and driven forward not just by the pushes of confrontation, but also by the pulls of conformism. Ranging from the painstaking emergence of the gay press to the first representation of homosexuality on television, from debates over the sexual legacy of 1968 to the memory of Nazi persecution, The Ambivalence of Gay Liberation is the first English-language book to tell the story of male homosexual politics in 1970s West Germany. In so doing, this book changes the way we think about this key period in modern queer history.
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Cohen, Richard I., ed. Milton Shain, A Perfect Storm: Antisemitism in South Africa 1930–1948. Johannesburg: Jonathan Ball, 2015. 389 pp. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190912628.003.0017.
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This chapter reviews the book A Perfect Storm: Antisemitism in South Africa 1930–1948 (2015), by Milton Shain. A Perfect Storm explores antisemitism in South Africa at its peak, from 1930 to the National Party (NP) victory in 1948 that ushered in the apartheid era. The book traces the campaign that began with quasi-fascist extremist groups such as the Greyshirts and Blackshirts, which soon infected the main white opposition party, Daniel Malan’s “Purified” NP, and even some in J.B.M. Hertzog and Jan Smuts’ ruling United Party. When Adolf Hitler invaded Poland in 1939 and Hertzog and Malan’s “Reunited” NP were founded several months later, antisemites blamed Jews for the war. The extremists were hardly affected by Hitler’s defeat and even the revelation of the Holocaust. Shain examines the extent to which mainstream Nationalists, especially Malan, may have been driven in large part by economic concerns or political opportunism.
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Partridge, Christopher. Psychedelic Shamanism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190459116.003.0009.
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The final chapter discusses a number of post-1960s developments, focusing particularly on the ideas of two influential thinkers who were shaped in different ways by the psychedelic revolution, Carlos Castaneda and Terence McKenna. Central to the thought of both of them was the significance of shamanism. The chapter also discusses the emergence of interest in constructing contemporary indigenous and ancient shamanic cultures as psychedelic cultures. Since the late nineteenth century, there has been a growing interest in the uses of psychoactive plants in indigenous religious contexts. This interest was particularly stimulated by the work of R. Gordon Wasson, whose theories are discussed.
Book chapters on the topic "1930s. shaman"
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Carter, Laura. "The ‘History of Everyday Life’ as a Cultural Policy in London Local Government." In Histories of Everyday Life. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868330.003.0006.
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The second part of this book, of which this chapter is the last, is about the ‘history of everyday life’ in practice. This chapter looks at how popular social history became part of the cultural policy of local government in London, via the activities of the Education Office of the London County Council (LCC). It examines how the ‘history of everyday life’ was used in LCC extra-mural educational programmes to offer a radical model of London citizenship during the heyday of local authority reach and influence. This LCC project had its origins in turn-of-the-century Arts and Crafts thinking and came to fruition in the collectivist climate of wartime, Blitz-shaken London. This chapter again highlights the prominent role of women as producers of popular history, focusing in particular on the work and ideas of Molly Harrison as curator of the Geffrye Museum in Hoxton, East London, during the 1940s, 1950s, and 1960s.
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Kreis, Reinhild. "Trust through Familiarity: Transatlantic Relations and Public Diplomacy in the 1980s." In Trust, but Verify. Stanford University Press, 2016. http://dx.doi.org/10.11126/stanford/9780804798099.003.0011.
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This chapter investigates public diplomacy as an attempt to (re)build trust within the Western alliance during the late 1970s and 1980s. Public diplomacy was supposed to help prevent the alleged “drifting apart” of Western Europe and the United States, and to overcome suspicion of and mistrust in the partners' intentions and capabilities, both of which had been shaken during the 1970s and seemed to threaten the cohesion of the Atlantic alliance. Taking West German–American relations as an example, the chapter shows how increased public diplomacy efforts aimed at creating familiarity as a precondition of trust, trying to build on a societal level what is known from interpersonal contacts: trust through familiarity, generated via interaction and shared experiences.
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"Rhetorical Blame and Pregnant Teens in the Late 1970s." In Enduring Shame. University of South Carolina Press, 2022. http://dx.doi.org/10.2307/j.ctv23hcf0g.9.
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"New Permissiveness, Stigma, and Unwed Pregnancy in the Early 1970s." In Enduring Shame. University of South Carolina Press, 2022. http://dx.doi.org/10.2307/j.ctv23hcf0g.7.
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"4. Tired of Myself: Th e 1990s and the “Lyric Shame” Poem." In Lyric Shame. Harvard University Press, 2014. http://dx.doi.org/10.4159/harvard.9780674736313.c5.
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Fujiki, Hideaki. "The Emergence of the Social Subject." In Making Audiences. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197615003.003.0002.
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This chapter, the only one in Part I, first shows how the discourse of both bureaucrats and intellectuals began to recognize “the people” (minshū) as a “social problem” in connection with the rise of capitalism, riots, social movements, and the ideas of “democracy” and “socialism” in the 1910s. It then describes how subsequent discourses promoted the idea of educating “the people” through cinema and other media into a subject that could serve the community, as envisioned in the 1920s by the term “society” (shakai). Here, the idea of “the people” marked the emergence of the social subject in two senses: first, they were “discovered” as an agent exerting an influence on society and afterward were discursively constructed as a subject that was expected to serve “society” or the state: “discussions of popular entertainment” (minshū goraku ron) and “discussions of social education” (shakai kyōiku ron) flourished during this period, promoting a normative concept of the social subject. These discourses saw cinema as a kind of popular entertainment located in the exhibition district rather than as a mechanical medium of reproduction and modeled the view of cinema audiences on idealized images of self-disciplinary male factory workers whose lifestyle consisted of three activities—work, leisure, and sleep—while also feeling that female consumers threatened this norm of spectatorship.
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Moore, Cecilia A. "Catholics, Communism, and African Americans." In Roman Catholicism in the United States. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0012.
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This chapter demonstrates how the integrity of “integral Catholics” was put to a stern test by the American church's willingness to countenance racism in the early and middle decades of the twentieth century. Although white ethnic communities had been provided with national parishes of their own since the late nineteenth century, expressions of African American ethnic/racial solidarity were widely viewed as an affront to the all-encompassing theology of the mystical body of Christ. The chapter shows how this patronizing racial ideology was shaken only after the Communist Party won substantial numbers of black converts in the 1930s and beyond.
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Garden, Alison. "‘The Ghost of Roger Casement’." In The Literary Afterlives of Roger Casement, 1899-2016. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789621815.003.0007.
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The final chapter is concerned with the enormous number of poets that have responded to Casement. Beginning with poetry written by Casement’s close friend and intellectual companion, Eva Gore-Booth, this chapter discusses a range of poetry from throughout the twentieth century. As the chapter illustrates, this poetry depicts Casement in various guises, from the tragic nationalist hero of 1916 in Gore-Booth; to a man wronged and shamed by the British in Yeats’ poems from the late 1930s; to a symbol critiquing regressive U.S. politics and troubled transatlantic relations in Paul Muldoon’s ‘A Clear Signal’. This chapter traces how, throughout the twentieth century, we see poets begin to view the nebulous nature of Casement’s multiple and shifting allegiances as enabling, rather than anxiety inducing, and poets like Muldoon and Medbh McGuckian mobilise Casement as a hopeful symbol of plurality.
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Maasdorp, Liani. "From the Ashes: The Fall of Apartheid and the Rise of the Lone Documentary Filmmaker in South Africa." In Post-1990 Documentary. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694136.003.0010.
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This chapter explores how South African documentary practice has evolved since the 1990s, leading to the emergence of film practices based on a single individual. It considers films such as The Mothers' House (dir. Verster, 2006), Surfing Soweto (dir. Blecher, 2010), Dawn of a New Day (dir. Grunenwald, 2011), Imam and I (dir. Shamis, 2011), Saying Goodbye (dir. Mostert, 2012), and Incarcerated Knowledge (dir. Valley, 2013). Although these are not the only films pertaining to this filmmaking model, they reflect how more individualised and personal film documentary practices are intrinsically linked to the character of independent documentary filmmaking in South Africa today, as they contribute new critical views on the contested issue of post-apartheid national identity.
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Dawson, Alexander S. "1957." In Peyote Effect. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520285422.003.0008.
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After several decades in which scientists produced a slow trickle of scholarship on the potential uses of peyote/mescaline for mental health afflictions, in the 1950s this genre of psychiatric research into hallucinogens expanded significantly. Mexico remained a relative backwater for this type of work until 1957, when Dr. José Rodríguez at the Sanatorio Psiquiatrico Santiago Ramírez Moreno in Mexico City initiated a mescaline study, in which a young Mexican doctor named Salvador Roquet participated. Though terrified and initially incapacitated by his experience, over time, Roquet came to believe that the psychedelics he took in this session offered profoundly powerful tools for psychiatry. Over the course of a decade, he sought to learn as much as he could about these drugs from their traditional users, the shamans of the Mazatec and Huichol communities, and to build a medical practice in Mexico City that translated that knowledge into something that would be useful for his urban, ladino, and generally well-educated patients. His Clínica de Psicosíntesis operated in Mexico City from 1967 to 1974.
Conference papers on the topic "1930s. shaman"
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Ritzi-Lehnert, Marion. "Entering a New Era of Diagnosis." In ASME 2010 8th International Conference on Nanochannels, Microchannels, and Minichannels collocated with 3rd Joint US-European Fluids Engineering Summer Meeting. ASMEDC, 2010. http://dx.doi.org/10.1115/fedsm-icnmm2010-30174.
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Looking at the development of diagnostics from prehistorical days up to know and even further visioning into the future the shamans of the old days were slowly replaced by the early “all-round” doctor having first simple diagnostical and surgery possibilities, changing to nowadays specialized physicians doing the diagnoses based on analytical results provided by decentralized specialized labs. Future visions present doctors offices harboring small instruments that allow the physicians to do analyses directly as fast and as minimally or even non-invasive as possible advantageously combined with a connection to a smart health care database providing anamnesis and providing possible therapeutical measures. Already in the 1960s’ science fiction series Star Trek the spaceship crew used very small instruments for fast, non-invasive diagnosis and treatment. Although, such analyzers are future vision actual developments lead to less and less complex and small systems. Using micro- and nano-technologies manifold approaches addressing so-called “Lab-on-a-chip (LoC)” or “micro total analysis systems (μTAS)” where described during the last two decades. Huge progress can be seen in miniaturization not only of electronics but also of mechanics. While presently, table-top systems reach the market handheld systems providing complete analysis from sample taking to result are rare. Presently, often complex sample preparation methods have to be performed to reach the sensitivity and robustness needed for reliable results. In addition, specific disease markers are still missing that give clear conclusions about health status. In this field, intensive research is going on identifying new better and more specific markers for fast and easy reliable determination of diseases, infections, predispositions and more. Having markers available where each marker gives a non-misleading conclusion that a person will have or already has a certain disease, being able to determine these markers directly from the sample without complex sample preparation steps and having instruments available being preferably portable and applicable by non-specialists such a vision is getting closer. The actually developed miniaturized instruments are an important step towards the envisioned future systems demonstrating the basic proof of concept and thereby heralding a new era of diagnosis.
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Cherentsova, K. V. "DESIGN AND MODERNIZATION OF THE MATERIAL PART IN ORDER TO INCREASE THE EFFECTIVENESS OF THE COMBAT USE OF BATTALION MELEE WEAPONS (BY THE EXAMPLE OF THE DESIGN ACTIVITIES OF N. A. DOROVLEV, B. I. SHAVYRIN AND V. N. SHAMARIN IN 1930-1940)." In Мир оружия: история, герои, коллекции. Федеральное государственное бюджетное учреждение культуры «Тульский государственный музей оружия», 2021. http://dx.doi.org/10.51942/9785990636392_537.
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