To see the other types of publications on this topic, follow the link: Animal symbols.
Journal articles on the topic 'Animal symbols'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Animal symbols.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Razali, Rosmidahanim, Ruzamira Abdul Razak, Mohd Nafis Saad, Nizar Nazrin, and Ishak Ramli. "Understanding the Meaning and Symbols of Animals in Visual Artwork: A Case Study of Five Selected Works in the SI + SA 2020 Exhibition." Idealogy Journal 6, no. 2 (September 1, 2021): 78–90. http://dx.doi.org/10.24191/idealogy.v6i2.301.
Full textAbstract:
Visual artwork is a platform to convey the meaning of the theme chosen in producing the work. However, it is difficult to understand the meaning through the symbols highlighted by the artist. Based on that situation the objective of this study is to collect information on visual artworks that apply animal symbols in the SI + SA 2020 exhibition. Five artists have been identified using animal symbols in the production of their artwork. This study is based on qualitative research approach using four types of data; namely the study of literature that explains the meaning and symbol of animals from the point of view of previous scientific writing. The second method is based on information obtained from the artist statement in the SI + SA 2020 Exhibition catalogue. The third method, the researcher interviewed (partially structured) five artists who have been selected using animal symbols in their artwork. The fourth method is to use the theory of Edmund Burke Feldman (1994) which has four stages in the theory, namely description, analysis, interpretation and evaluation. Triangulation (qualitative) studies are conducted to obtain more data and the validity of the findings obtained. The result shows an understanding of the meaning and symbol varies according to the needs of the individual or society. Some artists associate symbols in the context of personal experiences or observations of an event. Symbols can also carry meaning in the context of social sciences. In the production of their artworks, the use of symbols is a method to convey a message and an easier way to communicate. Conclusion clearly shows that the meaning of these animal symbols depends on different personal perceptions - different from the references studied. It can reveal to the general public that the use of animal symbols applied in the work can carry various meanings. Researchers suggest for future studies to conduct comprehensive research on the use of symbols in contemporary visual arts Malaysia.
2
Clowes, Robert. "Semiotic symbols and the missing theory of thinking." Interaction Studies 8, no. 1 (June 13, 2007): 105–24. http://dx.doi.org/10.1075/is.8.1.07clo.
Full textAbstract:
This paper compares the nascent theory of the ‘semiotic symbol’ in cognitive science with its computational relative. It finds that the semiotic symbol as it is understood in recent practical and theoretical work does not have the resources to explain the role of symbols in cognition. In light of this argument, an alternative model of symbol internalisation, based on Vygotsky, is put forward which goes further in showing how symbols can go from playing intersubjective communicative roles to intrasubjective cognitive ones. Such a formalisation restores the symbol’s cognitive and communicative dimensions to their proper roles.
3
Sujoko, Sujoko, and Hafidz Erdinal Arrazy. "SEMIOTIKA LIRIK LAGU DALAM ALBUM LELAKU-FOURTWNTY KARYA ARI LESMANA (KAJIAN SEMIOTIKA)." Aksara: Jurnal Ilmiah Pendidikan Bahasa dan Sastra Indonesia 3, no. 1 (August 28, 2019): 87. http://dx.doi.org/10.33087/aksara.v3i1.102.
Full textAbstract:
The purpose of this research is to describe the semiotic of Lelaku Fourtwnty’s song lyric by Ari Lesmana. This research is descriptive qualitative. The primary data is in the form of lines which consist of semiotic icon and symbol in the song lyric of Lelaku Fourtwnty. The technique used in collecting the data is by using library study which focuses on analyzing semiotic icon and symbol in the lyric. The result of the analysis which is acquired from the song lyric of Fourtwnty by Ari Lesmana are; there are 4 icons and 2 symbols in the aspect of mild irritation, there are 4 icons and 3 symbols in the aspect of nature poem; there are 4 icons and 2 symbols in the aspect of black and white; there are 3 icons and 4 symbols in the aspect of pink blurry; there are 2 icons and 2 symbols in the aspect of self-calm; there are 2 icons and 2 symbols in the aspect of I am not an animal; there are 3 icons and 3 symbols in the aspect of tacit; there are 2 icons and 2 symbols in the aspect of dimension argumentation; and there are 3 icons and 2 symbols in the aspect of dawn discussion. Keywords: Analysis, Icon and Symbol, Song Lyric
4
Sobstyl, Katarzyna. "The semantics of animal burial sites in the context of human cemeteries. A comparative analysis of macro-signs." Etnolingwistyka. Problemy Języka i Kultury 32 (December 20, 2020): 157. http://dx.doi.org/10.17951/et.2020.32.157.
Full textAbstract:
The contemporary practice of creating official animal burial sites exhibits certain analogies with cemeteries, which function not only as burial sites for humans but also as complex symbols of remembering the dead. Both are macro-signs, manifested through verbal and non-verbal codes. Human cemeteries are characterised by greater symbolic complexity and diversity, deriving from centuries-old cultural and religious traditions. The linguistic and non-linguistic actions performed with respect to cemeteries, in the broadly understood situational context, are closely related to the sphere of sacrum, represented by the symbol of the cross. Although pet cemeteries are identical to human cemeteries in terms of certain code elements (including headstone inscriptions, photographs, and figural sculptures), such cemeteries are less complex and relate chiefly to the sphere of profanum, represented by symbols of the widespread myth of the Rainbow Bridge. However, the common denominator of both macro-signs are the linguistic and non-linguistic actions that are inspired by the feelings of sadness, love, and gratitude.
5
Arbi, Anggun Purnomo, Iddun Muhammad Hattory, and Nur Kalim. "Symbol Used in the Demon Slayer: Mugen Train Movie." JournEEL (Journal of English Education and Literature) 3, no. 1 (June 1, 2021): 33–44. http://dx.doi.org/10.51836/journeel.v3i1.189.
Full textAbstract:
The objective of this study was to describe the symbol used in the Demon Slayer: Mugen Train the movie. Symbol, as the part of literature, can be defined as often characters, images, settings and the other elements which reflect bigger hidden ideas or message in order to build more interesting story. Viewed from its setting, this study was applied library research as it studied a movie. The subject of this study was a Japanese movie entitled “Demon Slayer: Mugen Train”. In collecting the data, there were two research instruments including: the researcher as a data collector and analyst, and the documentations. The data of this study were phenomena classified as symbols. Those data were collected from the Movie. The steps of data collections included: (1) watching movie several times, (2) reading the movie scripts.The data analysis steps in this study were identified as the decriptive analysis technique. The results of this study presented that there were som symbols found in the Demon Slayer: Mugen train movie, they were: nature symbols (flame, water, and Thunder), object symbols (word (Nichirin Sword), Hanafuda Earrings, and tomb), animal symbol (crow), and color symbols (pink, blue, black or dark, and red).
6
HURFORD, JAMES R. "Human uniqueness, learned symbols and recursive thought." European Review 12, no. 4 (October 2004): 551–65. http://dx.doi.org/10.1017/s106279870400047x.
Full textAbstract:
Human language is qualitatively different from animal communication systems in at least two separate ways. Human languages contain tens of thousands of arbitrary learned symbols (mainly words). No other animal communication system involves learning the component symbolic elements afresh in each individual's lifetime, and certainly not in such vast numbers. Human language also has complex compositional syntax. The meanings of our sentences are composed from the meanings of the constituent parts (e.g. the words). This is obvious to us, but no other animal communication system (with honeybees as an odd but distracting exception) puts messages together in this way. A recent theoretical claim that the sole distinguishing feature of human language is recursion is discussed, and related to these features of learned symbols and compositional syntax. It is argued that recursive thought could have existed in prelinguistic hominids, and that the key step to language was the innovative disposition to learn massive numbers of arbitrary symbols
7
Rasche, Michael. "Kontiguität und Similarität der poetischen Sprache der Antike." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 17 (December 31, 2014): 1–26. http://dx.doi.org/10.1075/bpjam.17.01ras.
Full textAbstract:
Cassirer proclaimed the human as ‘animal symbolicum’. Language, art and religion are manifestations of an symbolic and symbol-creating awareness. The symbols are caused by a movement which is to be characterized as tropical. A symbol can be generated as a metonymic term, based on the principle of contiguity, but also as an metaphoric term, corresponding to the principle of similarity. The perception of these tropical movements draws the attention to the origination of a symbolic term as well as to the changes of already existing terms. The history of the ancient symbolic speech is a history of permanent creations, but also of mutations of meaning. This history is noticeable in Greece for the first time in Homer. His figurative speech is influenced by the mythical contiguity, which yields to a metaphorization and allegorization of the symbols in lyrics and philosophy in the following period, but still remains present in the religious literature. Finally, the symbolic speech of the new Christianity is situated in the non-solvable tension between the principles of contiguity and similarity. A recognition of this history of the ancient symbolic speech is required for its subsequent analysis, which is especially important for Christianity, for whom the ancient symbolism is normative, as well as for the philosophy, which desires to recognize its own history.
8
Viger, Christopher. "The acquired language of thought hypothesis." Interaction Studies 8, no. 1 (June 13, 2007): 125–42. http://dx.doi.org/10.1075/is.8.1.08vig.
Full textAbstract:
I present the symbol grounding problem in the larger context of a materialist theory of content and then present two problems for causal, teleo-functional accounts of content. This leads to a distinction between two kinds of mental representations: presentations and symbols; only the latter are cognitive. Based on Milner and Goodale’s dual route model of vision, I posit the existence of precise interfaces between cognitive systems that are activated during object recognition. Interfaces are constructed as a child learns, and is taught, how to interact with its environment; hence, interface structure has a social determinant essential for symbol grounding. Symbols are encoded in the brain to exploit these interfaces, by having projections to the interfaces that are activated by what they symbolise. I conclude by situating my proposal in the context of Harnad’s (1990) solution to the symbol grounding problem and responding to three standard objections.
9
Gunawan, Fahmi. "PEDOMAN SIMBOL HARI BAIK DAN HARI BURUK MASYARAKAT BUGIS DI KOTA KENDARI." Patanjala : Jurnal Penelitian Sejarah dan Budaya 10, no. 3 (November 8, 2018): 435. http://dx.doi.org/10.30959/patanjala.v10i3.431.
Full textAbstract:
Hampir semua aktivitas masyarakat Bugis Kendari dimulai dengan mempertimbangkan kualitas waktu yang dikenal dengan istilah hari baik dan hari buruk. Kualitas waktu ini memiliki pedoman dan menggunakan simbol-simbol tertentu. Penelitian ini bertujuan untuk mengkaji simbol hari baik dan hari buruk masyarakat Bugis Kota Kendari. Penelitian ini menggunakan pendekatan deskriptif kualitatif dengan metode studi kasus. Pengumpulan data dilakukan dengan wawancara mendalam dan observasi. Hasil penelitian menunjukkan bahwa pedoman simbol hari baik dan hari buruk masyarakat Bugis di Kota Kendari diklasifikasi menjadi sebelas, yaitu (1) simbol bahasa Arab, (2) simbol matematika, (3) simbol tulisan tangan, (4) Simbol lontara Bugis, (5) simbol lontara Bugis dan gambar, (6) simbol aksara Soewandi, (7) simbol hewan, (8) simbol bintang, (9) simbol bendera, (10) simbol Haji Daud, dan (11) simbol Hj. Nursiah. Penelitian ini akhinrya menegaskan bahwa simbol pedoman ini merepresentasikan masyarakat bugis Kendari yang penuh perencanaan dan memiliki rasa optimisme untuk menggapai hasil maksimal sebuah aktivitas. Almost all activities of the Bugis Kendari community begin by considering the quality of time known as good days and bad days. This quality of time has guidelines and uses certain symbols. This study aims to examine the symbols of good days and bad days of the Bugis people of Kendari city. This study uses a qualitative descriptive approach with a case study method. Data collection is done by in-depth interviews and observations. The results showed that the guideline of the symbol of good days and bad days of Bugis people in Kendari city was classified into eleven, (1) Arabic symbols, (2) mathematical symbols, (3) handwriting symbols, (4) Bugis symbol, (5 ) Bugis symbols and drawings, (6) Soewandi alphabet symbols, (7) animal symbols, (8) star symbols, (9) flag symbols, (10) Haji Daud symbols, and (11) Hj. Nursiah symbols. This research finally emphasizes that the symbol of this guideline represents the Bugis Kendari community which is full of planning and has a sense of optimism to achieve the maximum results of an activity.
10
Holloway, Ian D., Christian Battista, Stephan E. Vogel, and Daniel Ansari. "Semantic and Perceptual Processing of Number Symbols: Evidence from a Cross-linguistic fMRI Adaptation Study." Journal of Cognitive Neuroscience 25, no. 3 (March 2013): 388–400. http://dx.doi.org/10.1162/jocn_a_00323.
Full textAbstract:
The ability to process the numerical magnitude of sets of items has been characterized in many animal species. Neuroimaging data have associated this ability to represent nonsymbolic numerical magnitudes (e.g., arrays of dots) with activity in the bilateral parietal lobes. Yet the quantitative abilities of humans are not limited to processing the numerical magnitude of nonsymbolic sets. Humans have used this quantitative sense as the foundation for symbolic systems for the representation of numerical magnitude. Although numerical symbol use is widespread in human cultures, the brain regions involved in processing of numerical symbols are just beginning to be understood. Here, we investigated the brain regions underlying the semantic and perceptual processing of numerical symbols. Specifically, we used an fMRI adaptation paradigm to examine the neural response to Hindu-Arabic numerals and Chinese numerical ideographs in a group of Chinese readers who could read both symbol types and a control group who could read only the numerals. Across groups, the Hindu-Arabic numerals exhibited ratio-dependent modulation in the left IPS. In contrast, numerical ideographs were associated with activation in the right IPS, exclusively in the Chinese readers. Furthermore, processing of the visual similarity of both digits and ideographs was associated with activation of the left fusiform gyrus. Using culture as an independent variable, we provide clear evidence for differences in the brain regions associated with the semantic and perceptual processing of numerical symbols. Additionally, we reveal a striking difference in the laterality of parietal activation between the semantic processing of the two symbols types.
11
Daeli, Yovita Sabatini, Dewi Isma Aryani, and Indra Janty. "PERANCANGAN BUSANA READY TO WEAR DELUXE DENGAN INSPIRASI THE CULTURE OF ANIMAL SPIRIT DARI SUKU INDIAN." Serat Rupa Journal of Design 3, no. 2 (July 25, 2019): 77–92. http://dx.doi.org/10.28932/srjd.v3i2.1728.
Full textAbstract:
Indian tribes are the people of North America who are famous for their tradition, lifestyle, art and belief as culture tradition. One of the belief tradition is their belief to the spirit of animal which has connection with Indian belief,animism. In animal animism there are several animals which is considered.sacred in the lifecycle of Indians. They are : eagles, bear, and bisons. They are the symbols of life structure to Indian tribes. The combination of the symbols of lifecycle is based on the ways of the winds, seasons, elements, and colors of each of the symbols has become the inspiration of fashion design ready to wear collection deluxe titled OTODEM Throughout OTODEM collection the ethnic but still modern nuances are shown from the shapes and cutting of the clothes. The concept applied on the design adapts the symbols lf animal spirit : eagles, wolves, bear and bison and also from the symbols of ways of the wind, seasons, elements, and colors in every piece of clothing. The symbols are applied on the piece of clothings throughout polyflex screen printing and flocking and the sign motifs, the macrame and stitching technique are used to show the uniqueness of the Indian tribe clothes. The goal is to strengthen the performance and similarities with symbols of Indian tribes. This ready to wear collection is targeted for men and women around 25-35 years old with different backgrounds such as entertainers, designers and public figures with strong and bold characteristics, love challenges and are open to new challenges, curious about ethnics and cultures, and stay in major cities in Indonesia.
12
Sulaimankulova, M. B., and N. A. Jumashova. "IMAGE OF ANIMAL TOTEM SYMBOLS THE WORLD IN THE EPIC "MANAS"." Herald of KSUCTA n a N Isanov, no. 4-2020 (December 23, 2020): 588–92. http://dx.doi.org/10.35803/1694-5298.2020.4.588-592.
Full textAbstract:
The article discusses the issue of a comprehensive analysis of the animal world, presented in the epic "Manas", as one of the scientific problems. Along with the figurative system in the epic, the diverse world of animals is widely represented. One of the branches of totemism is made up of animals that cannot be avoided. Not only their individual images are given, but also their diverse functional properties are revealed. An attempt is made to define and analyze the totemic properties of animals in the epic "Manas" in the versions of the narrators of the epic S.Karalaev, S.Orozbakov.
13
Ilgo, Tina. "The Significance of Symbolic Elements in Lu Xun’s Short Stories." Asian Studies, no. 3 (December 1, 2010): 19–28. http://dx.doi.org/10.4312/as.2010.14.3.19-28.
Full textAbstract:
The present article interprets the symbolic elements in Lu Xun’s short stories which have been neglected in earlier studies about Lu Xun. I intend to show that the most obvious symbols in his fiction, like the iron room, the cannibalism, etc., have their counter balance in the animal symbols present in his work. Following this idea, I will focus on his less famous stories, such as A Comedy of Ducks and Some Rabbits and a Cat.
14
Škrobonja, A., I. Kontošić, J. Bačić, V. Vučevac-Bajt, A. Muzur, and V. Golubović. "Domestic animals as symbols and attributes in Christian iconography: some examples from Croatian sacral art." Veterinární Medicína 46, No. 4 (January 5, 2015): 101–7. http://dx.doi.org/10.17221/7863-vetmed.
Full textAbstract:
The aim of this paper was to register the domestic animals appearing in the iconography of Christian saints and to explain their association. The source of knowledge was literature dealing with hagiographies of saints, sacral iconography and liturgy along with visiting churches, monasteries and museums throughout Croatia. After research in sacral literature and works of art lasting several years, it was observed that the following domestic animals appear as accompanying about seventy Christian saints: bees, bull, camel, cow, dog, donkey, goose, dove, horse, lamb, pig, sheep, steer. Reasons and explanations of their association are most often in practical relations (the animal serves and helps the man). However, in the animal, the most varied symbolic, especially ethical and morality messages are personified very often. Especially interesting are saints honoured as patrons of particular animals and of professionals occupied with animals. In human medicine, they are most frequently protectors from zoonoses, too. In some cases, animals are attributed to saints because of the linguistic association resulting from similarity of the names of animals and saints. In the same way, domestic animals are present in sacral art as a part of ambient decoration, too. In addition, it can also be interesting from the historical and ethnic veterinary point of view. Presented examples show how, by interdisciplinary approach to sacral art and tradition, we can come to other numerous findings surpassing mere religious messages. In this case, these are contributions to the history of veterinary medicine in the widest sense.
15
Antanaitis, Indre R. "Interpreting the Meaning of East Baltic Neolithic Symbols." Cambridge Archaeological Journal 8, no. 1 (April 1998): 55–68. http://dx.doi.org/10.1017/s095977430000130x.
Full textAbstract:
Three sets of symbolic material from sites of the East Baltic Neolithic non-Corded Ware culture c. 6500–3500 bp are presented and compared in order to interpret certain aspects of the ideology of these prehistoric communities, specifically as it relates to their faunal environment and gender distinctions. Approaches taken consist of: 1) statistical analysis of a data base of anthropomorphic and zoomorphic symbols, and grave good inventories as they relate to gender; 2) comparison of frequencies of faunal types represented in the economy and in zoomorphic symbols; and 3) a cross-cultural comparison of contexts of the most frequently occurring Neolithic animal symbols in East Baltic historic mythology, folkore, and ethnography. It is hoped that the results of these multiple and varied approaches can serve as a middle ground between vague abstract theorizing about Neolithic ideology on the one hand, and a wealth of infrequently addressed symbolic material on the other.
16
Nalendra, Aloysius Rangga Aditya, Sultan Himawan, Jeffry Latumahina, and Bryan Kalbu Adhi. "ANALISIS SEMIOTIKA SIMBOL HEWAN DALAM PERCAKAPAN POLITIK DI TWITER." Dialektika: Jurnal Bahasa, Sastra, dan Pendidikan Bahasa dan Sastra Indonesia 7, no. 1 (June 28, 2020): 44–62. http://dx.doi.org/10.15408/dialektika.v7i1.13324.
Full textAbstract:
Abstract: This research is in the form of descriptive qualitative. This study tries to analyze the language phenoma by using Pierce's semiotic theory. Researchers used many data taken from Twitter social media as data taken from January 2018 to November 2019. Empirical data found on Twitter was processed and analyzed using the thick description method. The study conducted observations on social media and conducted data collection with an experimental system for this neutrality study. The results of this study are the discovery of the fact of the use of animal symbols, namely tadpoles, bat and desert lizards in the interaction of the social media world by netizens. Researchers found the meanings and symbols of the use of these animals only as a mocking tool but also became a symbol of guidance to criticize the animal symbol as not only a stigma but also a means of controlling social criticism.Abstrak: Penelitian ini berbentuk deskriptif kualitatif yang bertujuan untuk menganalisa fenoma bahasa dengan teori semiotic Pierce. Peneliti meggunakan beberapa data yang diambil dari media sosial twitter sebagai data empiris yang diambil dalam kurun waktu Januari 2018 hingga November 2019. Data empiris yang ditemukan dalam twitter tersebut diolah dan dianalisa dengan metode thick description. peneliti melakukan observasi di dalam media sosial dan melakukan pengambilan data dengan sistem acak guna menjaga netralitas penelitian ini. Hasil penelitian ini adalah penemuan fakta empiris penggunaan simbol hewan yakni cebong, kampret dan kadal gurun dalam interkasi dunia sosial media yang dilakukan oleh netizen. Peneliti menemukan kesamaan makna dan tujuan penggunaan symbol ketiga hewan tersebut yakni bukan hanya sebagai alat mengejek tetapi juga menjadi symbol petunjuk untuk mengkritik sehingga symbol hewan tersebut bukan saja menjadi stigma namun juga menjadi alat kontrol kritik sosial.
17
Wilkie, Rhoda, and Andrew Mckinnon. "George Herbert Mead on Humans and Other Animals: Social Relations after Human-Animal Studies." Sociological Research Online 18, no. 4 (November 2013): 182–94. http://dx.doi.org/10.5153/sro.3191.
Full textAbstract:
The turn towards nonhuman animals within sociology has shed a critical light on George Herbert Mead, his apparent prioritisation of language and the anthropocentric focus of Symbolic Interactionism (SI). Although Herbert Blumer canonised Mead as the founder of this perspective he also played a key role in excising the evolutionary and ‘more-than-human’ components in Mead's work. This intervention not only misrepresented Mead's intellectual project, it also made symbols the predominant concern in Blumer's version of SI. Since groundbreaking animal sociologists in America framed much of their thinking in opposition to SI's emphasis on language, because it excluded alingual animal others from sociological consideration, Mead's Mind, Self, and Society has largely functioned as a negative classic within this sub-field. Although some scholars recognise there is more in Mead's work that is potentially applicable to this interspecies area the attempt to recover what might be helpful has yet to begin (e.g. Alger & Alger 1997 ). This paper suggests that if the ambiguities and contradictions that exist alongside Mead's oft-quoted anthropocentrisms are also attended to this may open up a more positive reading and use of Mead's work for animal sociology.
18
Zhou, Yu-hwa. "The Book of Songs and Chinese Animal and Plant Symbols." Journal of Chinese Language and Literature, no. 121 (April 30, 2020): 117–46. http://dx.doi.org/10.25021/jcll.2020.04.121.117.
Full text
19
Hammerschlag, Neil, and Austin J. Gallagher. "Extinction Risk and Conservation of the Earth's National Animal Symbols." BioScience 67, no. 8 (May 24, 2017): 744–49. http://dx.doi.org/10.1093/biosci/bix054.
Full text
20
Jacobsson, Kerstin. "Elementary Forms of Religious Life in Animal Rights Activism." Culture Unbound 6, no. 2 (April 17, 2014): 305–26. http://dx.doi.org/10.3384/cu.2000.1525.146305.
Full textAbstract:
Many scholars have noted that secular belief systems, despite lack of a spiritual base, can possess qualities and display features similar to religion. The most well-known and forceful formulation of this is, arguably, Durkheim’s claim that elementary forms of religious life pervade collective life in all societies. This article suggests that animal rights activism can fruitfully be analyzed as an instance of “secular religion”. Drawing on Durkheim and based on a study of animal rights activists in Sweden, the article identifies a number of elementary forms and experiences of religious life in animal rights activism. These include overwhelming conversion experiences, a division of the world into sacred and profane, concern about protecting the sacred, commitment to spreading the message and living out one’s faith, the feeling that suffering and guilt have meaning, and the constitutive role of common symbols and rituals. The article argues that it is in the light of the activist group as a moral community formed around a sacred ideal that these religious elements are best understood. At the same time, the animal rights activists challenge established boundaries between sacred and profane, when dismantling the symbolic boundary between humans and animals.
21
Gusmian, Islah. "WAJAH ISLAM DALAM RUANG BATIN MANUSIA JAWA Menelusuri Jejak Kearifan dalam Naskah Primbon dan Doa." International Journal of Pegon : Islam Nusantara civilization 1, no. 01 (July 2, 2018): 81–102. http://dx.doi.org/10.51925/inc.v1i01.7.
Full textAbstract:
So far, studies on Serat Primbon in Java have been focused more on the concept of petung (Javanese reckoning) and mystics living amongpeople. They are rarely connected with the awareness of Islamic symbols and values. This article unravels the close connection between Islamand Javanese wisdom in Serat Primbon dan Doa (Javanese mystical manuals and prayers). It applies Ernst Cassirer’s theory of symbolin order to unveil that connection. According to Cassirer, humans are animal symbolicum able to use symbols to communicate or conveymessages. Humans absorb external cultures and adapt new cultures they develop. Serat Primbon studied in this article is an expressionof the adoption and adaptation of Islamic symbols and values to the awareness of Javanese. For instance, in naming their children, theyadopt names of prophets. They chant prayer formulas by way of Javanese culture and language. They connote various important eventswith the existence of God. In Javanese people’s awareness, symbols are created and meanings are given to activities as a manifestation of theawareness of the ultimate Being and as a form of worship to Him. In this Serat Primbon, Islamic wisdom and Javanese awareness are amalgamated to the extent that both become a distinct awareness.
22
McMahon, Margot. "Transforming Nature." Leonardo 51, no. 3 (June 2018): 306–7. http://dx.doi.org/10.1162/leon_a_01530.
Full textAbstract:
Interpretations of human, plant and animal forms define the sculptures and drawings of MargotMcMahon. Humans, plants and animals symbolizing lifeforms may be fused into organic interpretations in bronze, ciment Fondu, aluminum, stone or wood. These sculptural symbols, in natural materials, emphasize the importance of interdependent and unique evolved forms of nature.
23
Setiawan Prasetyoningsih, Tri Wahyu, Dyah Raina Purwaningsih, and Nadia Gitya Yulianita. "Animals as Symbols of Human Positive and Negative Traits on Javanese Expressions." Lingua Cultura 14, no. 2 (December 30, 2020): 255–60. http://dx.doi.org/10.21512/lc.v14i2.6772.
Full textAbstract:
The research aimed to analyze the metaphor of animals’ names in Javanese expressions as representing power and authority in its positive and negative sides. The ancient land of Java was ruled by kings. This situation indicated that ancient Javanese were closely related to kingdoms and regulations that were strict rules of politeness rules or authoritarian. It created a situation where direct criticisms, suggestions, and warnings were conveyed to those who had power, which might cause the problem to the conveyor. Thus, people preferred to express their opinion in the metaphorical form to preserve the Javanese manners. Since Javanese people also lived as farmers and hunters, they could identify the nature of various animals’ characters. They began to compare some animals’ nature characters to describe human characters or behaviors in the forms of metaphor known as Javanese expressions. The methods applied were a descriptive qualitative by choosing the data that contained animal names, classifying them, analyzing the meanings of the expressions, and providing results of the analysis. These metaphorical forms are hitherto known as proverbs and are make used them as philosophy of life. They also used proverbs. The data were taken from “Seri Kajian Sastra Klasik 100 Paribasan Jawa Simpul-Simpul Kearifan Lokal Budaya Jawa” by Bambang Husen Al Marie in 2018. There are 26 expressions using animal names found in this dictionary. Macan, gajah, and asu are the three animals that are mostly used as a metaphor to describe human characters within a sovereignty. Heuristic and hermeneutic approaches are applied to analyze the data and to find out the real meaning of the classified data.
24
ZASORNOVA, Iryna, Alexander ZASORNOV, and Galyna RIPKA. "DEVELOPMENT OF CLASSIFIER FOR THE APPLICATION OF QR CODES IN LIGHT INDUSTRY." HERALD OF KHMELNYTSKYI NATIONAL UNIVERSITY 295, no. 2 (May 2021): 226–33. http://dx.doi.org/10.31891/2307-5732-2021-295-2-226-233.
Full textAbstract:
A classifier of QR-codes, which are used in light industry and are divided into static, dynamic, combined is developed in this work. Static QR codes can be digital, text or symbolic. Digital QR-codes are divided into subspecies: product code, product price, manufacturer code, date and other numerical designations. Text QR-codes are divided into subtypes: product name, product description, manufacturer and other text designations. Symbolic QR-codes are divided into subtypes: special symbols, formatting symbols and other marking symbols. Combined together, several types of QR codes form a combined code. Frequently static and dynamic QR codes are combined. Dynamic QR codes can only be combined. Based on the survey data, we can assume that the most important are the four main ways to use the QR-code are: “Outdoor advertising”, “Code on goods”, “Electronic ticket” and “Discount code”. Other ways to use a QR code, according to experts, have a much lower impact in terms of application. These include: “Invitation to social networks”, “Tourism”, “Banking”, “Company logo”, “Clothing and accessories”, “Tattoos”. This opinion of experts is typical only for Ukraine, because according to foreign studies, tattooing a QR-code on the human body is quite often met. Taking into account the results of the study, a label for products was made using a QR-code, which contains a link to the site TKSHV – Market. On the site it is possible to get acquainted in more detail with the products made at the department, to provide consumers with information about them. From the site it is possible to go to the Telegram-channel, where it is convenient to ask additional questions, see the process of creating a QR-code and more. It is also planned to create other channels on social networks, such as Instagram, Facebook, Viber. This will allow the consumer to use a more convenient social network.
25
Walz, Matthew. "The Opening of On Interpretation: Toward a More Literal Reading." Phronesis 51, no. 3 (2006): 230–51. http://dx.doi.org/10.1163/156852806778134054.
Full textAbstract:
AbstractAristotle begins On Interpretation with an analysis of the existence of linguistic entities as both physical and meaningful. Two things have been lacking for a full appreciation of this analysis: a more literal translation of the passage and an ample understanding of the distinction between symbols and signs. In this article, therefore, I first offer a translation of this opening passage (16a1-9) that allows the import of Aristotle's thinking to strike the reader. Then I articulate the distinction between symbol and sign so crucial to understanding this passage. Aristotle employs this distinction, I argue, in order to show how the linguistic entities he defines later in On Interpretation (that is, name, verb, denial, affirmation, declaration, and articulation) are both conventional and natural, owing to their being both symbols and signs, respectively. Finally, I suggest why Aristotle's analysis of how linguistic entities exist as both physical and meaningful is fitting, since man himself, "the animal that has speech," lives at the boundary between nature and intelligence.
26
Rauniyar, Bijay Kumar. "Beyond Beasts: Some Cases of Native American AniManism." Literary Studies 33 (March 31, 2020): 7–11. http://dx.doi.org/10.3126/litstud.v33i0.38029.
Full textAbstract:
We all are animals and animals (are) us. There is only a thin line between both of us and beasts. We often tend to fall towards the beastly line. This paper, however, will show how the Native American tribes maintain their ties and wisdom with the animals. For them, animal spirits stand for life and livelihood. They regard animals as “the messenger for wisdom about life, nature, and power. These also prophecy future (events), as we take dogs’ moaning to herald earthquake and cats’ growling to trumpet troubles. The tribes represent those spirits through symbols on clothes, art and ceremonial items as “Traditional Ecological Knowledge,” or TEK, in short (Grayson). For example, northern Plains peoples used buffalo images in holy rites and placed its skulls on homes to honor its spirit while others name clans after animals, and use animal amulets, talismans, and fetishes. In Nepal also, some Tharus have Gajaraj (King of Elephants) clan; and Hatti (elephant) is the clan name of a Vaishya caste in Terai. Here Gaindakot, across the Trishuli River, is named so as “a habitat of rhinos” and Chitrawan (Chitwan) after Chitrakut, India and it celebrates the entire flora and fauna along with the humans. Other noteworthy animal place names, among many, are Gaighat (Udaypur), Bayalbas (Sarlahi), Ghodasahan (Bihar, India), Gaushala (Mahottari and Kathmandu), Gauchar(an) (Kathmandu), Singapore (Singapore), and so on. Many deities have animals as their carriers or costumes like snake and tiger skin (Shiva), mouse (Ganesha), and peacock (Saraswati), and many nations have animals as their prominent national symbols like eagle (USA), tiger (India), lion (Sri Lanka). Even some currencies carry animals denoting denominations—for examples, gainda (rhino) means 100.00 NPR, bagh (tiger) stands for 500.00 NPR, and hatti (elephant) is worth 1,000.00 NPR.
27
Davidson, Iain. "Symbols by Nature: animal frequencies in the Upper Palaeolithic of western Europe and the nature of symbolic representation." Archaeology in Oceania 34, no. 3 (October 1999): 121–31. http://dx.doi.org/10.1002/j.1834-4453.1999.tb00442.x.
Full text
28
김낭예. "A Comparative Study on Animal Symbols Perception between Korean and Chinese Undergraduates." Multiculture & Peace 12, no. 1 (April 2018): 180–206. http://dx.doi.org/10.22446/mnpisk.2018.12.1.008.
Full text
29
Panopoulos, Panayotis. "Animal bells as symbols: sound and hearing in a Greek island village." Journal of the Royal Anthropological Institute 9, no. 4 (December 2003): 639–56. http://dx.doi.org/10.1111/j.1467-9655.2003.00167.x.
Full text
30
Karlsson, Fredrik. "Anthropomorphism and Mechanomorphism." Humanimalia 3, no. 2 (February 12, 2012): 107–22. http://dx.doi.org/10.52537/humanimalia.10051.
Full textAbstract:
The charge of anthropomorphism is still efficient in many academic corners to muffle those who speak about the emotional life of other animals. To project human properties onto other animals have been taken to be a categorical error. In human-animal studies, though, anthropomorphic projections are argued to be helpful analogues to describe other animals. The threat has, instead, been construed as ‘mechanomorphism’, the habit of projecting mechanical symbols or properties onto other animals. This has accumulated to a resistance that is sometimes as categorical against describing animals by analogies to machines, as the resistance against anthropomorphism has been. This essay includes a short analysis of Images of Animals by Eileen Crist, and The New Anthropomorphism John S. Kennedy. In spite of the authors’ oppositional views, the analysis focuses on similarities between the authors. In conclusion, it is suggested that the aim of these works is to give fair descriptions of other animals. It is also suggested, as opposed to the analyzed approaches, that we need as great a plurality of symbols as possible if we are to describe other animals as fairly as possible.
31
Mejdell, Cecilie M., Turid Buvik, Grete H. M. Jørgensen, and Knut E. Bøe. "Horses can learn to use symbols to communicate their preferences." Applied Animal Behaviour Science 184 (November 2016): 66–73. http://dx.doi.org/10.1016/j.applanim.2016.07.014.
Full text
32
Charan, Christina. "The Thematic and Symbolic Potluck at the Animal Farm." Think India 22, no. 3 (September 26, 2019): 98–101. http://dx.doi.org/10.26643/think-india.v22i3.8081.
Full textAbstract:
Animal farm by George Orwell published in 1945 seems to be a plainly written tale at a cursory glance but it with an in depth study we could fathom the scope of it. Animal farm is rich at diverse flavours all well mixed to give the perfect taste for sensibilities and intellect. Richness of literary techniques, multidimensional narratives, characters and symbolic delicacies is offered by animal farm. The literary richness is exhibited in a simple allegorical form which represents perfect craftsmanship. This paper will discuss the various vital aspects of the novel including its multidimensional themes, felicitous characters, diverse narratives and precise symbols along with the well established techniques of social settlements.
George Orwell the writer had an intimate experience of the brutal dealings during World War II, as he corresponded for BBC. He was instigated by the communism at USSR and his desire to bring to light the factual conditions and real reasons which gave birth to the novella Animal Farm. The variety of themes strikes the correct chord of thought. The novella is written in a form of political allegory based on the political and social fervour; where the characters replicate the leaders, common populace, bureaucrats and enterprise-grade at USSR during and after the Russian revolution of 1917.
33
Jo, Ah-Hyun, Jung-Won Kim, and Jeong-Hyun Lee. "Development of Hair Art Products with Patterns of Animal and Plant using Waste Hair and Epoxy Resin." Korean Society of Beauty and Art 21, no. 3 (September 20, 2020): 7–16. http://dx.doi.org/10.18693/jksba.2020.21.3.7.
Full textAbstract:
In the modern society, a variety of designs have been developed in the process of reevaluation for traditional and modern cultures. In particular, Korean traditional patterns inspire to the artists and they are used as multiple materials of creative styles. Therefore in this study, designs of hair art items were developed using hair wastes and epoxy with the motives of peacock and dragon in animals and apricot blossom and pine tree in plants, upon studying the shapes and symbols of patterns by concepts and symbolic meanings of traditional patterns, theoretical and conceptual reviews of epoxy resin and hair art. Hence, the developmental potential of hair art using traditional patterns was found in this study and it is considered to approach the general consumers closely with the momentum of new design development.
34
Iliopoulou, Maria A., Carla L. Carleton, and Laura A. Reese. "Beloved Companion or Problem Animal." Society & Animals 27, no. 3 (June 13, 2019): 327–46. http://dx.doi.org/10.1163/15685306-12341529.
Full textAbstract:
AbstractThe term Pit bull is widely used. However, is it assigned a specific definition, or is it associated with overly inclusive and contradictory meanings? At the beginning of the 1900s, dogs identified as Pit bulls were known for their love of children. Media sensationalism has contributed to a shift in perceptions of Pit bulls from favorite companion animals to problem nonhuman animals. Thus, the process of constructing “problem animals” is examined. A qualitative study was conducted to explore what the term Pit bull represents for a sample of fifty-six adults. The data collection tool was the Personal Meaning Map. Respondents seemed to have vague and conflicting definitions of Pit bulls. For some, they are gentle companions, but for others they are gang-related status symbols. For some, Pit bulls represent one breed, whereas for others they represent many breeds. Finally, they were perceived to be both victims of cruelty and predators.
35
Cammaerts, Marie-Claire, and Roger Cammaerts. "Ants Can Add Up Using Learned Numeric Symbols." International Journal of Biology 12, no. 3 (August 31, 2020): 27. http://dx.doi.org/10.5539/ijb.v12n3p27.
Full textAbstract:
The workers of the ant Myrmica sabuleti have been shown to be able to add numbers of elements after having seen them simultaneously, side by side, during training, and to be able to acquire single as well as multiple symbolism. It was here examined if these ants could make additions using learned symbols. In fact, after having learned the required symbols during a first conditioning, the ants could, thanks to a second conditioning, carry out operations 1 + 1, 1 + 2, 2 + 2 and 3 + 1 by using the quantities of elements presented as well as their corresponding symbols. This ability results from the ants’ learning of the correspondence between symbols and numbers of elements by an operative conditioning, and from their ability to add up two quantities viewed simultaneously. A comparison of the ants’ score when adding elements and when adding their corresponding symbols suggests that the use of symbolism may represent some facility for the execution of simple arithmetic operations, as is the case in higher animal species.
36
Zwaan, Rolf A., Robert A. Stanfield, and Richard H. Yaxley. "Language Comprehenders Mentally Represent the Shapes of Objects." Psychological Science 13, no. 2 (March 2002): 168–71. http://dx.doi.org/10.1111/1467-9280.00430.
Full textAbstract:
We examined the prediction that people activate perceptual symbols during language comprehension. Subjects read sentences describing an animal or object in a certain location. The shape of the object or animal changed as a function of its location (e.g., eagle in the sky, eagle in a nest). However, this change was only implied by the sentences. After reading a sentence, subjects were presented with a line drawing of the object in question. They judged whether the object had been mentioned in the sentence (Experiment 1) or simply named the object (Experiment 2). In both cases, responses were faster when the pictured object's shape matched the shape implied by the sentence than when there was a mismatch. These results support the hypothesis that perceptual symbols are routinely activated in language comprehension.
37
Shutak, O. S., N. A. Konoplenko, and M. V. Podoliak. "Zomorphic images of Ukrainian folklore: demiurge birds in the Ukrainian winter calendar ritual poetry." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, no. 86 (February 20, 2018): 142–46. http://dx.doi.org/10.15421/nvlvet8628.
Full textAbstract:
The world-view system of Ukrainians is one of the richest and symbolically-filled models of knowledge of the surrounding world, which fully represented itself in various forms of art and, above all, in folklore. It is the oral folk art that most fully preserved the representation of the ancient Ukrainians about the establishment of the world, the appearance of the first plants and animals, the emergence of elements, human, etc. At that time, when there was no written language yet (prehistoric period), our ancestors broadcasted their understanding of life processes by means of verbal literature, encrypting it in a figurative system. The article examines the history of the study of zoomorphic images in Ukrainian folklore from the 1930s to the present, points to the diversity of interpretation of animal symbols in different genres of oral folk poetry, and focuses on the symbols of demiurgeous birds. It is in the poetry of the winter calendar ritual cycle, as the oldest stratum of Ukrainian folklore, that we find the image of the birds-founders of our world, which forms a coherent picture of the mythological notions of our ancestors about its beginning. In carols and shcherdivkas, in particular cosmogonic, ornithopes are a prominent place. The connection between the image of the bird and the two most ancient ideas-symbols – the true and the world tree-the most archaic models of the world order – is analyzed. At a time when in folk poetry of other genres, ornithomorphic images carry a diverse semantic load, then in cosmogonic carols they symbolize only the process of creation, where the act of diving, immersion in the right is a symbol of the «conception» of the world, the penetration and degeneration of one life-giving energy into another (the idea of fertility).It was in the images of the falcon and the pigeon, pure and good beings, that our ancestors saw the founders of all living things, they considered their primary source and life-giving energy.
38
Vieira, Vincent. "A Context Analysis of Neolithic Cygnus Petroglyphs at Lake Onega." Cambridge Archaeological Journal 20, no. 2 (June 2010): 255–61. http://dx.doi.org/10.1017/s0959774310000260.
Full textAbstract:
Swan images (Cygnus sp.) are the most common symbols at petroglyph sites on the eastern shore of Lake Onega, northwest Russia, where rock engraving most likely occurred around the mid-Neolithic period. At some sites they constitute over 60 per cent of all glyphs and they are the only glyph type common to all sites. The abundance of swan symbols at a given Onega site correlates most strongly with the abundance of cervids (mostly elk). There are even partially superimposed elk–swan engravings where part of one animal contributes to the other's body. There is evidence that, during the mid-Neolithic, early sites at Lake Onega were submerged by rising water levels, most probably coinciding with a period of climatic cooling. By that point, new petroglyph sites had been created further north by the Vodla river. Here swan images are larger and more abundant and other glyphs (such as solar/lunar) are absent. It is suggested that the swan was a supernatural symbol. Its prominence at the more recent Vodla sites may be indicative of greater importance being given to this species in the context of environmental change and an associated greater struggle for survival. Thus, the swan symbol may have been perceived by the local Neolithic Finno-Ugric people as an agent for the intended reversal or control of such external challenges, and selected from a pre-existing mythological framework based on its associated traits and perceived powers.
39
Dickinson, Tania M. "Symbols of Protection: The Significance of Animal-ornamented Shields in Early Anglo-Saxon England." Medieval Archaeology 49, no. 1 (January 2005): 109–63. http://dx.doi.org/10.1179/007660905x54062.
Full text
40
Kim, Jung-Eun. "Cultural education for boosting intercultural sensibility using twelve zodiac animal symbols from Asian folktales." Journal of Korean Oral Literature 60 (March 31, 2021): 119–59. http://dx.doi.org/10.22274/koralit.2021.60.005.
Full text
41
Peterson, Anna. "Problem Animals." Environmental Ethics 41, no. 2 (2019): 129–41. http://dx.doi.org/10.5840/enviroethics201941213.
Full textAbstract:
Nonhuman animals play various roles in environmental ethics, often as charismatic symbols of wilderness or active participants in the natural dramas we seek to preserve. Sometimes, however, nonhuman animals do not fit into—and may even threaten—the “nature” that we value. There are two especially problematic animals: white-tailed deer and feral cats. Together, these creatures shine light on a number of important issues in environmental ethics, including the tensions between animal welfare and environmentalism, the ways human interests and categories pervade even ecocentric perspectives, and the complex place of science in environmental ethics and advocacy. Thinking through the issues raised by debates about deer and cats can contribute to a more adequate treatment of nonhuman animals in environmental thought and advocacy.
42
Goldenberg, Jamie, Nathan Heflick, Jeroen Vaes, Matt Motyl, and Jeff Greenberg. "Of Mice and Men, and Objectified Women: A Terror Management Account of Infrahumanization." Group Processes & Intergroup Relations 12, no. 6 (October 21, 2009): 763–76. http://dx.doi.org/10.1177/1368430209340569.
Full textAbstract:
This article offers terror management theory (TMT) as a conceptual lens through which the process of infrahumanization can be viewed. TMT suggests that people are threatened by the awareness of their mortal, animal nature, and that by emphasizing their symbolic, cultural—and hence, uniquely human—existence, they can help quell this threat. The article reviews empirical evidence demonstrating that reminders of mortality increase efforts to see the self and in-groups as more uniquely human. In addition, it is posited that, as an ironic consequence of defensive efforts to rid the self and certain others of any connection to animal nature, people are sometimes stripped of their human nature. The study presents evidence that the objectification, and self-objectification, of women can be viewed from this perspective and concludes that both emphasizing people’s uniquely human qualities and viewing them as objectified symbols can be understood as serving a terror management function.
43
Angurala, Nidhi. "Decoding the Thematic Imagery in Charlotte Perkins Gilman's “The Yellow Wallpaper” and Katherine Mansfield’s “Bliss”." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 10. http://dx.doi.org/10.24113/ijellh.v8i3.10471.
Full textAbstract:
This paper deploys the methodology of textual analysis to re-read and undertake an exegesis of the short story “The Yellow Wallpaper” written by Charlotte Perkins Gilman and “Bliss” penned by modernist writer Katherine Mansfield. The exploration of the symbols and imagery that abound in the texts reveal and underscore the thematic framework of the short stories. While the colour, animal and food imagery add richness to the story of Bertha Mason in “Bliss”, the multifarious symbols are symptomatic of the protagonist’s mental make-up and the descent into madness of her creative propensity in “The Yellow Wallpaper”.
44
Rasch, D., and O. Mašata. "Methods of variance component estimation." Czech Journal of Animal Science 51, No. 6 (December 5, 2011): 227–35. http://dx.doi.org/10.17221/3933-cjas.
Full textAbstract:
Estimation of variance components is a method often used in population genetics and applied in animal breeding. Even experienced population geneticists nowadays feel lost if confronted with the huge set of different methods of variance component estimation. Especially because there exists no uniformly best method, a decision which method should be used is often difficult to take. This paper gives a complete overview of methods existing in the simplest case of a one-way lay-out and demonstrates some of them by a numerical example for which the true situation is known. Of course, the one-way lay-out is of limited practical interest but can best be used to explain animal scientists the basic principles of the methods. These basic principles are principally also valid for higher classifications. Advantages and disadvantages of the methods are discussed. The symbols used are the standard biometric symbols as given in Rasch et al. (1994). We can say that all the methods offered by SPSS can be recommended.
45
Zaťko, Roman. "Symbolism of the Eagle and Jaguar in the Novel City of the Beasts by Isabel Allende." Ethnologia Actualis 20, no. 1 (February 1, 2020): 70–87. http://dx.doi.org/10.2478/eas-2021-0004.
Full textAbstract:
Abstract The following article is concerned with the analysis of the symbols of eagle and jaguar in the native cultures from the Amazon area, which, have inspired, among others, Chilean author Isabel Allende in her novel City of the Beasts. The animal motives become an integral part of the cultural tradition of the South American indigenous tribes that the author mentions. Legends and myths that the inhabitants of the rainforest keep to this day often describe the relation between person's life and the surrounding nature. In this respect, eagle and jaguar play an important role. From an anthropological point of view, the native peoples of the Amazon are closely tied with these animals. Their culture contains customs and rituals in which they imitate these worshipped animals. The aim of these rituals is to acquire animal hunting skills and strength. In literature, this connection can be even stronger. There are occasionally marriages between an eagle or jaguar and human characters, who live side by side. Such connection is not possible with other animals like sloths or monkeys. The reason for this is primarily the fact that only jaguars and eagles make living in a similar fashion to human characters of native myths. They hunt like people, eat what humans do and they share the same hunting grounds and habitat. In the novel, Isabel Allende refers to the jaguar and eagle as totem animals. They are symbols of profound connection between humans and nature. In the course of the story, the eagle and jaguar accompany the young heroes Alexander Cold and his friend Nadia on their initiation journey through the forest. At the end of the story, the young couple comes back to the civilization to convey the message of the indigenous people of Amazon, seeking an end of the bloodshed these tribes face.
46
Rodríguez-Gómez, Laura, Naira Delgado, Verónica Betancor, Xing Jie Chen-Xia, and Armando Rodríguez-Pérez. "Humanness Is Not Always Positive: Automatic Associations between Incivilities and Human Symbols." International Journal of Environmental Research and Public Health 18, no. 8 (April 20, 2021): 4353. http://dx.doi.org/10.3390/ijerph18084353.
Full textAbstract:
Uncivil behavior involves an attack on social norms related to the protection of public property and respect for community life. However, at the same time, the low-frequency and relatively low-intensity damage caused by most of these behaviors could lead to incivilities being considered a typically human action. The purpose of this set of studies is to examine the automatic associations that people establish between humanness and both civic and uncivil behaviors. Across three studies, uncivil behaviors were more strongly associated with human pictures than animal pictures (study 1) and with human-related words than animal-related words (study 2). We replicated study 2 with uncivil behaviors that do not prime graphically human beings (study 3). Overall, our results showed that uncivil behaviors and civic behaviors were clearly associated with human concepts. Our findings have direct implications for the conceptualization of humanness and its denial.
47
Rugani, Rosa. "Towards numerical cognition's origin: insights from day-old domestic chicks." Philosophical Transactions of the Royal Society B: Biological Sciences 373, no. 1740 (January 2018): 20160509. http://dx.doi.org/10.1098/rstb.2016.0509.
Full textAbstract:
Instead of the scepticism on animal numerical understanding that characterized the first half of the twentieth century, in recent decades, a large and increasing body of the literature has shown that adult animals can master a variety of non-symbolic (in the absence of symbols such as mathematical words) numerical tasks. Nonetheless, evidence proving early numerical abilities in non-human animals was sparse. In this paper, I report the ongoing work to investigate numerical cognition in the day-old domestic chick ( Gallus gallus ). Unlike previous studies on adult animals, chicks can be tested very early in life, which gives us the opportunity to discover the origins of numerical comprehension. Here, I discuss studies revealing that day-old domestic chicks can: (i) discriminate between different numbers of objects; (ii) solve rudimentary arithmetic operations; and (iii) use ordinal information, identifying a target element (e.g. the fourth) in a series of identical elements, on the basis of its serial-numerical position. Some of these abilities are number-specific, while others underlie the interplay between number and continuous extents (continuous-quantity cues that covary with number, such as area and perimeter). These data are discussed in terms of ontogenetic development of mathematical comprehension. This article is part of a discussion meeting issue ‘The origins of numerical abilities’.
48
Iulian, Mitran Ilie. "Indigenous Heraldry: Transferring ethnic imagery from the mundane to the canonical." Journal of Ethnic and Cultural Studies 4, no. 1 (July 12, 2017): 26. http://dx.doi.org/10.29333/ejecs/59.
Full textAbstract:
European heraldry presents itself as an intriguing collection of symbols that trace their roots to a number of sources, some of which are obvious to spot, while otters still lay in obscurity. When talking about heraldry, it is safe bet to assume that, for instance, the symbols that are collected from the animal kingdom underwent a process which transferred them a series of anthropomorphic qualities. The situation was no different for elements that were inspired by vegetation and celestial entities. Heraldry, as it is presented in academic environments, primarily traces its roots to the Old World – as a result, most heraldic symbols are directly linked to key-features, both cultural and environmental, that are native to the land. This turned into a major obstacle in the dawn of the early days of post-colonialism, marked by strong movement that aimed at restoring indigenous symbolism on coat of arms and flags of territories that earned their right to self-governance, or independence. This paper is focusing on giving an interpretation regarding the selection of heraldic symbols and vexillological chromatic schemes that were adopted by Russia’s federal subjects with a significant indigenous population. This will include an autonomous okrug, and autonomous republic, and a district from within a kray. We aim at determining if the used symbols reflect, or not, local indigenous identities, if the symbols that are used are entirely of European extraction, or if specific indigenous symbols made their way into the coat of arms of the featured territories. The research that was made concluded that the territories that are situated east of the Urals managed to customize their heraldic design through inserting element extracted from vernacular folklore, while the European territories have a more orthodox approach, using traditional heraldic motifs.
49
Jensen, Per, Karin Schütz, and Christina Lindqvist. "RED JUNGLE FOWL HAVE MORE CONTRAFREELOADING THAN WHITE LEGHORN LAYERS: EFFECT OF FOOD DEPRIVATION AND CONSEQUENCES FOR INFORMATION GAIN." Behaviour 139, no. 9 (2002): 1195–209. http://dx.doi.org/10.1163/15685390260437335.
Full textAbstract:
AbstractContrafreeloading (CFL), i.e. choosing food which requires work over free food, occurs at a higher rate in red jungle fowl (Gallus gallus) compared to White Leghorn layers. We examined whether this difference between breeds was altered by food deprivation and whether it affected the information gained about alternative food sources. In a first experiment, twenty birds of each breed were deprived for zero, three and six hours and then allowed a choice of feeding from freely available food or food mixed with wood shavings. In both breeds, CFL tended to decrease after deprivation, but jungle fowl consistently showed more CFL than Leghorns also after food deprivation. This shows that differences in CFL between breeds were not altered by food deprivation, and the larger CFL in jungle fowl may represent a genetically based difference in feeding strategy. In a second experiment, we examined whether the differences in CFL affected how the birds acquired information about alternative food sites of different quality. Twenty birds of each breed were allowed to forage during three 10 min sessions in a four armed maze, where symbols in each end of the arms indicated the location of four different quality food sources; 'high gain' (freely available food), 'medium gain' (70% food, 30% wood shavings), 'low gain' (30% food), and 'no gain' (100% wood shavings). Each bird was then tested in the same maze when the 'high gain' food source and its symbol had been removed, and the other three sources contained only the symbols and wood shavings. Jungle fowl chose the symbol indicating the best available food source significantly more often than the Leghorns. The results indicate that Leghorn gain less information during foraging, which may have consequences for their adaptation capacity in a production environment. This could either be a consequence of Leghorns showing less CFL, or a generally impaired learning capacity of Leghorns compared to jungle fowl.
50
Knežević, Marija, and Aleksandra Nikčević-Batrićević. "Birds, Snakes and Scarecrows: Waving Realities in Modern English Literature." Armenian Folia Anglistika 3, no. 2 (4) (October 15, 2007): 120–28. http://dx.doi.org/10.46991/afa/2007.3.2.120.
Full textAbstract:
The article highlights a number of issues related to poetic speech. Through the analysis of the works by such world-acclaimed poets as Tennyson, Yeats, Lawrence which contain animal symbols the authors of the article attempt to reveal the traditional connection between the speech of the old and new verse.