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Journal articles on the topic 'Mountain symbolic'
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1
On Thi My, Linh. "Symbolic Space in The Magic Mountain of Thomas Mann." Journal of Science Social Science 65, no. 8 (August 2020): 55–60. http://dx.doi.org/10.18173/2354-1067.2020-0049.
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The Magic Mountain (Der Zauerberg) of Thomas Mann is one of the masterpieces of German literature in particular, of the 20th century world literature in general. In the novel, Thomas Mann created a symbolic space with the mountain in Davos and the nursing center of Davos for tuberculosis patients. The Davos Mountain influenced by sacred mountains in Grimm's fairy tales, is an experience and challenge space for the characters of the novel, especially for Hans Castorp. The nursing center of Davos for tuberculosis patients is a space to test people' patience before the hardships of life with the obsession of disease and death, pushing people to choose: stop walking, accept defeat or continue fighting for a meaningful life.
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Meister, Michael W. "Mountain Temples and Temple-Mountains: Masrur." Journal of the Society of Architectural Historians 65, no. 1 (March 1, 2006): 26–49. http://dx.doi.org/10.2307/25068237.
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In the first half of the eighth century, Indian craftsmen cut back a high ridge of sandstone, its back to the Beās River and the plains beyond, and carved a grand temple-complex facing northeast toward the Dhauladhar range, the first outcropping of the great Himalayan Mountains. Never completed, and damaged by successive earthquakes that sheered the stone and folded parts of the complex back into the hill, the temple at Masrur-in the modern Indian state of Himachal Pradesh-seems today half returned to its primordial condition. Its ground plan, partial section, and a roof plan, drawn by an unidentified Indian draftsman, were published in the second decade of the twentieth century, but scholarship since has neglected and misrepresented the site. It is possible to reconstruct the intention of the planning of this important complex, however, and to reposition it in a historical and symbolic context. Its creation not only marked a movement of political power into the hills in the eighth century, but also mapped cosmological power and kingship in a new way. The metaphor of temple as mountain runs throughout India's traditions of building, but, as this article demonstrates, the temple at Masrur, beyond all others from the Indian subcontinent, provides the antecedent and conceptual model for the great "temple-mountains" of Cambodia soon to be built by kings in southeast Asia.
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Řezník, Miloš. "Symboliczne i mityczne góry Kaszubów. Ich rola w kulturze i literaturze kaszubskiej od XIX wieku do okresu międzywojennego." Góry, Literatura, Kultura 10 (May 25, 2017): 55–70. http://dx.doi.org/10.19195/2084-4107.10.5.
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The symbolic and mythical mountains of the Kashubians. Their role in Kashubian culture and literature from the 19th century till the inter-war periodThe geographical location within the Kashubian region is of particular significance for the symbolic role of mountains and hills in the regional identity building. The most important of them, described in the literature and journalistic writings, are to be found in the current Kashubian language area, mostly in its geographical centre, primarily in Kashubian Switzerland and Kashubian Lake District. The exception is Rowokół, which is not located centrally. This mountain symbolically marks the border of the area in which the Kashubian language is used and which was settled by the Kashubians in the modern period. It even symbolises a retreat of the language as well as the decline of the Slovincian language. However, it is this particular mountain which since the 19th century has been associated with relatively new content mixed with older religious and folk tradition.The mountains and hills appearing in the Kashubian literature in 1880–1930 probably never existed only for themselves and in themselves. They were always part of a broader picture of Kashubia. The contribution offers a typology of four groups of symbolic relevant hills and mountains, accordingly to their function in the Kashubian discourse and tradition: 1. abstract imagination of a “hilly landscape” as typical for the Kashubian country; 2. groups of hills with similar names and connected to similar folklore or literary traditions; 3. unique mountains with special significance for the all-Kashubian discourse; 4. hills as Kashubian places of pilgrimage.
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Kolbuszewska, Ewa. "Szczyt górski jako miejsce transgresji. Wersja romantyczna." Góry, Literatura, Kultura 11 (July 17, 2018): 57–67. http://dx.doi.org/10.19195/2084-4107.11.5.
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MOUNTAIN PEAKS AS PLACES OF TRANSGRESSION. A ROMANTIC VERSIONThe author of the article uses Mircea Eliade’s and Yi Fu-Tuan’s methodological concepts concerning interpretation and poetics of space to apply them in her analysis of characteristic forms of reaction and behaviour of Romantic tourists in the mountains. She discusses the frenetic, fantastic and phantasmagorical visions evoked by the landscape in the mountains. What became a carrier of important meanings in interpretations of landscape was the top-bottom/high-low opposition. The vastness of mountain landscape seen from a high mountain peak the highest peak in a given area stimulated the imagination to see it not only in the physical sense but also through the “eyes of the soul”, going beyond the horizon. This created a possibility of attributing important symbolic meanings to landscape.
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Donohue, V. A. "The goddess of the Theban mountain." Antiquity 66, no. 253 (December 1992): 871–85. http://dx.doi.org/10.1017/s0003598x00044793.
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The discovery of a colossal ‘statue group’ in the cliffs at Deir el-Bahri sheds new light on the ways in which pharaonic Egyptians experienced the dynamism of their physical environment, and made appeal to it in validation of royal legitimacy; suggests re-interpretation of the symbolic function of the memorial temple of Queen Hatshepsut; and defines a previously unrecognized tradition in rupestral architecture, spatially distributed from the Arabah to the Sudan.
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Łoboz, Małgorzata. "„Z gór, gdzie dźwigali” — a słuchali w salonach. Zygmunta Krasińskiego transgresje na szczycie góry." Góry, Literatura, Kultura 11 (July 17, 2018): 101–9. http://dx.doi.org/10.19195/2084-4107.11.8.
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"Z GÓR, GDZIE DŹWIGALI" "FROM MOUNTAINS, WHERE THEY CARIED" - AND LISTENED TO THE SALONS. ZYGMUNT KRASIŃSKI' TRANSGRESSIONS ON THE TOP OF A MOUNTAINThe present Article is an attempt at an analysis and interpretation of Zygmunt Krasiński’s 1847 poem “Z gór, gdzie dźwigali” From the mountains, where they carried. The poem, full of sceptical pessimism, refers to the Biblical episode featuring Moses, whom God showed the vast expanse of the promised land from the top of a mountain, telling him, however, that he would see the land but would never enter it. Krasiński addressed this Biblical analogy to participants in the Great Emigration and his entire generation. The metaphorical mountain carries an ambiguous message: on the one hand it radiates heavenly light and on the other is a symbolic place of suffering, a Golgotha on the top of which each participants in the Messianic process carries his own cross — the burden of superhuman torment and penance. The mountain top is a place in which each of them experiences transgression, overcoming their own physical and intellectual weaknesses, and achieving spiritual stability by accepting the ungrateful role of “intermediaries” in the journey towards a free homeland. When it comes to the literature of Polish Romanticism, this is a noteworthy and important reflection.]]>
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Rijal, Chanakya P. "Sustainable Mountain Tourism Development in Khumbu Region." Gaze: Journal of Tourism and Hospitality 6 (June 21, 2016): 42–69. http://dx.doi.org/10.3126/gaze.v6i0.15114.
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As a result of highly impressive socio-behavioral temperament and character of the Sherpas in the eastern mountains, many people may be influenced to visit Nepal again and again and the outcome could be the spread of global brotherhood of the Nepalese people. The Sherpas are regarded as the symbolic source of inspiration by means of their simplicity of living, grounded religious and spiritual faith and trustworthiness - all contributing in an experiential living in the Himalayas. This article presents with an exploration of the problems, challenges and prospects for promoting sustainable mountain tourism keeping the Hilarity of the Sherpa Spirit at the center of concern while establishing a world view on sustainable tourism development and supplementing it with the grounded multiple realities via ethnographic dialectics.The Gaze: Journal of Tourism and Hospitality Vol.6 2014 pp.42-69
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Wedekind, Michael. "„Was soll der Mensch da oben?“. Vom politischen Nutzen des Bergerlebnisses." Góry, Literatura, Kultura 12 (August 1, 2019): 55–68. http://dx.doi.org/10.19195/2084-4107.12.5.
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“What does man achieve up there?” On the political use of mountaineering experiencesSince the 1870s the socio-economic and national conflicts with ethnic backgrounds reached the highest Alpine peaks. This was visible in a broad European context, but especially in the Habsburg Monarchy. This was where demands for political participation and social emancipation of allegedly disadvantaged ethnic groups in the Reich were juxtaposed with aggressive German-Austrian strategies seeking to preserve the status quo. In this context, “capturing” and “seizing” highland areas in disputed language border regions of the multi-ethnic empire became terms of huge symbolic and identity-shaping significance.In comparison with the British Alpine Club, whose members were well travelled climbers, Central European Alpine associations were anchored in regional political contexts and had clear nationalistic views. They reflected the specific socio-psychological determinants, moral values and social norms of the bourgeois elites, from among whom the leaders and members of these associations came almost exclusively as late as in the early 20th century. In its early hybrid form — vacillating between sport and science — mountaineering turned out in many respects to be a useful tool of cultural takeover and emotional awareness-raising with regard to one’s own homeland presumed to be threatened by a foreign element; it was useful as a driving force in internalising national identity, social values, political concepts as well as heroic military maxims referring to desirable behaviour. The first ascents of mountain peaks and “capturing” of hitherto untouched highland areas, construction of prestigious hotels and mountain hostels as well as nationally-inspired monuments on mountain peaks became semiotic expressions of territorial aspirations of a nation, a symbolic seizure of the mountains, preventing “ethnically foreign” profanations. Thus emerged a new, collectively binding mental map with sanctified mountain peaks and ranges that were incorporated into the nation’s iconography. The politicisation of mountains and mountain climbing became part of the “nationalisation of the masses.”The author of the article examines these aspects, using the multi-ethnic region of Tyrol as an example. He analyses, first of all, the Società degli Alpinisti Tridentini, an organisation operating in the southern, Italian-speaking part of the country, and its equivalent, the much larger German and Austrian Alpine Club. The analysis features, among others, various ideas of “nature”, “mountains” and climbing, varied goals mountaineers set for themselves, and, finally, the link between socio-economic conflicts with ethnic backgrounds and peaks in the Dolomites and the Ortler. These were conflicts which, in some sense, paved the way for the subsequent fighting during the First World War or, in any case, directly led to it.
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Wedekind, Michael. "„Po co ten człowiek tam na górze?”. O politycznym wykorzystaniu przeżyć górskich." Góry, Literatura, Kultura 12 (August 1, 2019): 69–79. http://dx.doi.org/10.19195/2084-4107.12.6.
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“What does man achieve up there?” On the political use of mountaineering experiencesSince the 1870s the socio-economic and national conflicts with ethnic backgrounds reached the highest Alpine peaks. This was visible in a broad European context, but especially in the Habsburg Monarchy. This was where demands for political participation and social emancipation of allegedly disadvantaged ethnic groups in the Reich were juxtaposed with aggressive German-Austrian strategies seeking to preserve the status quo. In this context, “capturing” and “seizing” highland areas in disputed language border regions of the multi-ethnic empire became terms of huge symbolic and identity-shaping significance.In comparison with the British Alpine Club, whose members were well travelled climbers, Central European Alpine associations were anchored in regional political contexts and had clear nationalistic views. They reflected the specific socio-psychological determinants, moral values and social norms of the bourgeois elites, from among whom the leaders and members of these associations came almost exclusively as late as in the early 20th century. In its early hybrid form — vacillating between sport and science — mountaineering turned out in many respects to be a useful tool of cultural takeover and emotional awareness-raising with regard to one’s own homeland presumed to be threatened by a foreign element; it was useful as a driving force in internalising national identity, social values, political concepts as well as heroic military maxims referring to desirable behaviour. The first ascents of mountain peaks and “capturing” of hitherto untouched highland areas, construction of prestigious hotels and mountain hostels as well as nationally-inspired monuments on mountain peaks became semiotic expressions of territorial aspirations of a nation, a symbolic seizure of the mountains, preventing “ethnically foreign” profanations. Thus emerged a new, collectively binding mental map with sanctified mountain peaks and ranges that were incorporated into the nation’s iconography. The politicisation of mountains and mountain climbing became part of the “nationalisation of the masses.”The author of the article examines these aspects, using the multi-ethnic region of Tyrol as an example. He analyses, first of all, the Società degli Alpinisti Tridentini, an organisation operating in the southern, Italian-speaking part of the country, and its equivalent, the much larger German and Austrian Alpine Club. The analysis features, among others, various ideas of “nature”, “mountains” and climbing, varied goals mountaineers set for themselves, and, finally, the link between socio-economic conflicts with ethnic backgrounds and peaks in the Dolomites and the Ortler. These were conflicts which, in some sense, paved the way for the subsequent fighting during the First World War or, in any case, directly led to it.
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Metzger, J. "„Arbeit ist nur das, was Geld bringt“ Wandel der lokalen Ökonomie in Ameskar Fogani (Marokko) am Beispiel des Tourismus." Geographica Helvetica 69, no. 1 (April 3, 2014): 49–58. http://dx.doi.org/10.5194/gh-69-49-2014.
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Abstract. This article discusses current transformations from nomadism to labor migration and tourism in the local economy in the Moroccan mountain village Ameskar Fogani. Using the concepts of field, habitus and symbolic capital of Bourdieu's "theory of practice", changes in economic practices are analyzed in relation to changes of (symbolic) meanings and perceptual categories. This perspective sheds light on the close interrelation of economic and cultural aspects of social change.
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Vincent, Peter, and Barney Warf. "Claret and Couscous: The Symbolic Townscape of a Moroccan Mountain Resort." Geographical Review 95, no. 4 (October 1, 2005): 594–606. http://dx.doi.org/10.1111/j.1931-0846.2005.tb00383.x.
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Fritzsche, Sonja. "“Keep the Home Fires Burning“: Fairy Tale Heroes and Heroines in an East German Heimat." German Politics and Society 30, no. 4 (December 1, 2012): 45–72. http://dx.doi.org/10.3167/gps.2012.300403.
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The article argues that the films Das kalte Herz (The Cold Heart, 1950) and Der Teufel von Mühlenberg (The Devil of Mill Mountain, 1955) functioned in two ways-as fairy tales and also as new Heimat or “homeland“ tale. Besides Wolfgang Staudte's The Story of Little Mook, these two films were the only two live action fairy tale films that appeared before East Germany's DEFA made its first Grimm feature adaptation in 1956, The Brave Little Tailor. Yet, unlike the Grimm-based films that take place in a generic “forest,“ these first two films take place explicitly in the Black Forest and the Harz Mountains, two locations synonymous with the beauty and timeless nature of past notions of German Heimat. The two films also engaged with the growing monetary and symbolic success of the West's postwar Heimatfilme or homeland films. The article focuses on how The Cold Heart and Mill Mountain contributed to the rearticulation of the emerging Heimat discourse in the early German Democratic Republic, with a particular focus on gender.
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Buchanan, Ian. "Becoming Mountain." Revista de Filosofia Aurora 29, no. 46 (April 17, 2017): 215. http://dx.doi.org/10.7213/1980-5934.29.046.ds12.
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Like the concept of the assemblage, the body without organs is much written about, but unlike the assemblage there are no specific schools of thought associated with the body without organs, much less any agreed definitions. As such, it tends to be used in a very vague manner, with most accounts of it ignoring its practical dimension and instead focusing on its aesthetic (Artaud) and philosophical (Spinoza) origins. However, Deleuze quite explicitly positions the assemblage as a contribution to an understanding of behaviour, so the purely philosophical accounts of the body without organs that give no account of how it can be used analytically are not helpful in my view. I demonstrate that the practical conception of the body without organs is an effective way of understanding the concept. I use the example of George Mallory’s attempt to climb Everest to illustrate this point. I argue that if we focus only on the symbolic attainment of being the first person to climb the world’s tallest mountain and consign the actual act of climbing to the realm of mere entry price, then we effectively destroy the assemblage by rendering it teleological. Now, one might think that this means one should balance the equation by focusing on the bodily dimension of the climb, and certainly that is the direction we need to take, but to do that we need to conceive of a space where that physical dimension can be registered in something other than purely biological terms. If, as Spinoza and after him Deleuze have argued, we do not know what a body can do, it is because we do not have the conceptual means of capturing and expressing its capabilities. We can record its achievements, but we cannot map its capabilities because the body seems always to be capable of doing more than anyone thought possible. Until 1953 when Hillary and Norgay reached the peak of Everest climbing Everest was generally regarded as impossible. A view that was reinforced by the dozen or so failed attempts, not to mention the many deaths occasioned by those attempts, that preceded Hillary and Norgay’ success. This is why Mallory’s insouciance in 1923 was so captivating. His answer ‘because it’s there’ shrugged off the one thing that was standing in the way of the conquest of the peak, the conviction that it was impossible. It also explains why his answer passed into history.
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Papp, Ingrid. "White Mountain as a Place of Remembrance." Philobiblon. Transylvanian Journal of Multidisciplinary Research in the Humanities 25, no. 2 (2020): 261–68. http://dx.doi.org/10.26424/philobib.2020.25.2.04.
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Emperor Ferdinand II’s Catholic troops won a crushing victory over the Protestants’ army at the battle of White Mountain (Bílá Hora), near Prague, on 8 November 1620. Shortly after that, White Mountain became a place of remembrance and a symbol of prevail for the Catholic Bohemians. Servite monastery and a church attached to it, dedicated to the Virgin Mary, were built on the battlefield, with support from the Emperor, which symbolised the victory of the Emperor’s troops and that of the Catholic Church. White Mountain was an important place for Protestants as well. For Protestant Bohemians, the defeat was the beginning of the end of their religious freedom. Their works keep quiet about the events leading to and succeeding the battle. However, their narratives about the events of their personal lives and sufferings did use the name of this symbolic place as a point of reference for a new time frame. For them, White Mountain was a place, a cause, and a take-off of losing their homes and properties, and those of their compelled escapes and exiles.
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Łyko, Paulina. "Ślęża Mountain as a metaphor for the Western Territories in 1945." Góry, Literatura, Kultura 14 (August 18, 2021): 283–98. http://dx.doi.org/10.19195/2084-4107.14.20.
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The basis of this work is a fragment of Zygmunt Dżuganowski’s diary ‘Wrocławska szansa’, regarding the post-war journey to Sobótka. In the article ‘Ślęża Mountain as a metaphor for the Western Territories in 1945’, the way of how memory works was analyzed by examining stages of the road surrounded by cultural, given meanings. The symbolic peregrination towards Ślęza and the Slavic beginnings of Polishness has a strictly legitimizing purpose.The exploration of space and the ancient traces of ancestors found in it are a poetic way of presenting evidence of the validity of settlement.
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Porter, Deborah. "The Literary Function of K'un-lun Mountain in theMu T'ien-tzu chuan." Early China 18 (1993): 73–106. http://dx.doi.org/10.1017/s0362502800001498.
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In this article I question the assumption that all place-names in theMu T'ien-tzu chuanrefer to real places. I suggest instead a mythic origin for many of these seemingly referential elements. By analyzing a complex of myths either referred to or alluded to in the text, I show that several crucial place-names come in fact from cosmological referents rather than geographical ones. TheMu T'ien-tzu chuancannot then be read purely as a historical account. I extend this argument by revealing how the elements of cosmological myth in the narrative must themselves be read as elements of symbolic discourse; that is, they have to be read within an astronomical context as references to celestial phenomena. By reading the cosmological and astronomical discourses of the myths together, I demonstrate the literary significance of theMu T'ien-tzu chuan,a significance which to date has been obscured by misreadings of its historicity. Finally, I argue that only by reading theMu T'ien-tzu chuanas a literary fiction can one understand what it tells us about how notions of political legitimacy were constructed and then altered in the representation of King Mu's (fictional) journey. The narrative is thus revealed to be a wholly symbolic tale whose interpretation has implications for the wider realm of the interconnections among history, literature and culture.
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Straburzyńska-Glaner, Agnieszka. "Tatry i Zakopane w doświadczeniu Jerzego Żuławskiego." Góry, Literatura, Kultura 11 (July 17, 2018): 399–422. http://dx.doi.org/10.19195/2084-4107.11.27.
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THE TATRAS AND ZAKOPANE AS EXPERIENCED BY JERZY ŻUŁAWSKIThe mountains, especially the Tatras, occupy a special place in Jerzy Żuławski’s life. As a place where one can escape from the noise and chaos of the civilised world, they become important as one of the most influential spaces shaping the creative personality of the mountaineering writer. The article is an attempt to examine the author of Trylogia Księżycowa The Lunar Trilogy from the perspective of a mountain hiker’s experiences. The present author analyses both memoirs and journals— which reveal to the readers a lesser known side of Żuławski, an experienced mountaineer, one of the co-founders of the Tatra Volunteer Search and Rescue and activist in Zakopane — and literary works, especially his lyrics, which reveal the writer’s wandering predilections and record his authentic experiences of mountain spaces. What emerges from these writings is a symbolic image of the mountains as an area of freedom also political freedom, a place where God’s creative power is revealed, finally — a place of physical and mental liberation, requiring as much courage and fortitude as humility in confrontation with the primeval forces of nature. The author of the article, pointing to intertextual references and traces of literary and philosophical tradition influence of Schopenhauer and Nietzsche, Spinozian pantheism, Romantic images, seeks to demonstrate the individuality of the writer, for whom the ultimate reference in his Tatra oeuvre is always an authentic experience of wandering.
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Correia, Carlos João. "Thomas Manne a Montanha Mágica." Philosophica: International Journal for the History of Philosophy 5, no. 9 (1997): 123–31. http://dx.doi.org/10.5840/philosophica1997597.
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In this article, we analyse the symbolic meaning of the Thomas Mann's novel, The Magic Mountain. We try to see the scope of the interpretations that consider the metaphors of death, time and culture as the main subject of the novel. Finally, we sustain the idea that Thomas Mann wants to tell us that beauty and perfection are the reverse of death and suffering.
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Olianina, Svitlana. "The Iconostasis as an Image of the Garden of Eden." Culturology Ideas, no. 16 (2'2019) (2019): 36–45. http://dx.doi.org/10.37627/2311-9489-16-2019-2.36-45.
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This paper aims to substantiate the hypothesis that the design of the architectural and decorative organization of iconostases of the second half of the seventeenth — first half of the eighteenth centuries is based on the symbolic concept of the iconostasis as an image of a paradise garden. Methodology. The author uses semiotico-hermeneutical and iconological approaches as a methodological basis of this study. The iconological methodology allows to study the architectural and decorative organization of the iconostasis from new meaningful positions. The semiotico-hermeneutical approach was applied to interpret the culturally predetermined forms of the Ukrainian iconostasis and its basic symbolic foundations. Results. The author examines the reasons for the transformation of architectural and decorative design of iconostases of the second half of the 17th — the first half of the 18th century in an icon of the mountain. The paper shows that such changes occur in the iconostasis as a realization of the concept of the iconostasis as an icon of the Garden of Eden represented as a garden on a mountain in Christian exegesis. Novelty. The article proposes a hypothesis explaining the symbolic basis of composition and decoration of iconostases of the time. It proposes to link the changes in the iconostasis architecture with the theological concepts actual of Ukrainian society of the 17th-18th centuries. The practical significance. The information provided may be used for researching further the semantics of iconostasis and developing the new courses of lectures and seminars in history of Ukrainian art and culture.
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Roesler, Ulrike. "A palace for those who have eyes to see: Preliminary remarks on the symbolic geography of Reting (Rwa-sgreng)." Acta Orientalia Vilnensia 8, no. 1 (January 1, 2007): 123–44. http://dx.doi.org/10.15388/aov.2007.1.3747.
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University of FreiburgAn important feature in Tibetan ‘constructions of place’ is the cult of mountain gods, in which a central mountain is venerated as the lord of the surrounding territory and the people living in his realm. In the present study, it is not a mountain god, but a newly founded Buddhist monastery that assumes the central position and thereby the notions of centrality and royal power: Rwa-sgreng, the first monastic seat of the bKa’-gdams-pa school. ’Brom-ston, the founder of the school, is described as the heir of a highly symbolical legacy, since he comes to be regarded as an incarnation of Tibet’s first Buddhist king, Srong-btsan sgam-po, and as a manifestation of Avalokiteśvara, the Bodhisattva of compassion. Through this literary construction of place in space and in time, the significance of the bKa’-gdams-pa school itself is re-assessed and amplified.The sources discussed here exhibit slightly different attitudes: The earliest work, a biography of ’Brom-ston, describes the landscape as a natural maṇḍala with auspicious features. The slightly later ‘Book of the bKa’-gdams [tradition]’ shifts to a ‘pure vision’ of the place and identifies ’Brom-ston with King Srong-btsan sgam-po and Avalokiteśvara. The last work is a pilgrimage guide that gives practical advice for visitors. An unexpected feature in this work is the notion of evil influences ascribed to certain places, slightly undermining the success of the appropriation of the site by the Buddhist tradition.
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Wierzejska, Jagoda. "A Domestic Space: The Central and Eastern Carpathians in the Polish Tourist and Local Lore Discourse, 1918–1939." Prace Filologiczne. Literaturoznawstwo, no. 9(12) cz.1 (July 4, 2019): 33–62. http://dx.doi.org/10.32798/pflit.106.
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The article presents various ways of ideologization of the Central (Boyko and Lemko regions) and Eastern (Hutsul region) Carpathians in interwar Poland. After the Polish-Ukrainian War (1918–1919), that part of the Carpathian mountain range was situated in the Second Polish Republic. In contrast to the Tatras, which played the role of Polish national landscape, the Carpathians were alien to Poles in terms of ethnicity and culture. Thus, the Polish authorities, as well as touristic and local lore organizations, sought and largely managed to transform these mountains into a domestic landscape, which was no center of national identity but constituted an important spot on the mental map of the Polish national community, recognized as an undeniable part of Polish statehood. The article shows how the exoticization of the Carpathians, state holidays, and the development of state-funded mass tourism resulted in the increased sense of familiarity between Polish lowlanders and highlanders and, consequently, the symbolic inscription of the Carpathians into the Polish domain and common imagination.
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Solissa, Marcelino. "Resource Transformation and Survival KEDA as Broker In Ekploitation Gold Mine In Botak Mountain Buru District Maluku Province." Journal of Local Government Issues 2, no. 2 (September 30, 2019): 161. http://dx.doi.org/10.22219/logos.vol2.no2.161-171.
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This research entitled "Resource Transformation and Keda Survival as Broker in Exploitation of Gold Mine in Baldy Mountain of Buru Maluku Regency". The research with the title aims to know and analyze the transformation of resources and the survival of Keda as a broker in gold mining activity in bald mountain. This research uses a qualitative research type that prioritizes case studies. Data collection techniques such as observation and interview. The elite theory and brokerage concept is used as a blade analysis in reviewing research results. Data analysis techniques are done quickly in the process of interpretation so that data that has been collected does not experience freezing or even become expired. The results of this study show that Keda transformed from the symbolic-based resources of customs and eucalyptus land to material-based resources (gold) by exploiting the illegal gold of bald mountain. In addition, Keda uses wealth as a key resource for building political networks and able to survive to respond to government policies.keywords: Transformation, Survival, Keda, Eksploitation, Gold Mine
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Solissa, Marcelino. "Resource Transformation and Survival KEDA as Broker In Ekploitation Gold Mine In Botak Mountain Buru District Maluku Province." Journal of Local Government Issues 2, no. 2 (September 30, 2019): 164. http://dx.doi.org/10.22219/logos.vol2.no2.164-173.
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This research entitled "Resource Transformation and Keda Survival as Broker in Exploitation of Gold Mine in Baldy Mountain of Buru Maluku Regency". The research with the title aims to know and analyze the transformation of resources and the survival of Keda as a broker in gold mining activity in bald mountain. This research uses a qualitative research type that prioritizes case studies. Data collection techniques such as observation and interview. The elite theory and brokerage concept is used as a blade analysis in reviewing research results. Data analysis techniques are done quickly in the process of interpretation so that data that has been collected does not experience freezing or even become expired. The results of this study show that Keda transformed from the symbolic-based resources of customs and eucalyptus land to material-based resources (gold) by exploiting the illegal gold of bald mountain. In addition, Keda uses wealth as a key resource for building political networks and able to survive to respond to government policies.keywords: Transformation, Survival, Keda, Eksploitation, Gold Mine
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Solissa, Marcelino. "Resource Transformation and Survival KEDA as Broker In Ekploitation Gold Mine In Botak Mountain Buru District Maluku Province." Journal of Local Government Issues 2, no. 2 (September 30, 2019): 168. http://dx.doi.org/10.22219/logos.vol2.no2.168-177.
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This research entitled "Resource Transformation and Keda Survival as Broker in Exploitation of Gold Mine in Baldy Mountain of Buru Maluku Regency". The research with the title aims to know and analyze the transformation of resources and the survival of Keda as a broker in gold mining activity in bald mountain. This research uses a qualitative research type that prioritizes case studies. Data collection techniques such as observation and interview. The elite theory and brokerage concept is used as a blade analysis in reviewing research results. Data analysis techniques are done quickly in the process of interpretation so that data that has been collected does not experience freezing or even become expired. The results of this study show that Keda transformed from the symbolic-based resources of customs and eucalyptus land to material-based resources (gold) by exploiting the illegal gold of bald mountain. In addition, Keda uses wealth as a key resource for building political networks and able to survive to respond to government policies.keywords: Transformation, Survival, Keda, Eksploitation, Gold Mine
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Solissa, Marcelino. "Resource Transformation and Survival KEDA as Broker In Ekploitation Gold Mine In Botak Mountain Buru District Maluku Province." Journal of Local Government Issues 2, no. 2 (September 30, 2019): 168. http://dx.doi.org/10.22219/logos.vol2.no2.168-179.
Full textAbstract:
This research entitled "Resource Transformation and Keda Survival as Broker in Exploitation of Gold Mine in Baldy Mountain of Buru Maluku Regency". The research with the title aims to know and analyze the transformation of resources and the survival of Keda as a broker in gold mining activity in bald mountain. This research uses a qualitative research type that prioritizes case studies. Data collection techniques such as observation and interview. The elite theory and brokerage concept is used as a blade analysis in reviewing research results. Data analysis techniques are done quickly in the process of interpretation so that data that has been collected does not experience freezing or even become expired. The results of this study show that Keda transformed from the symbolic-based resources of customs and eucalyptus land to material-based resources (gold) by exploiting the illegal gold of bald mountain. In addition, Keda uses wealth as a key resource for building political networks and able to survive to respond to government policies.keywords: Transformation, Survival, Keda, Eksploitation, Gold Mine
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Mortensen, Inge. "Nomad Iconography on Tombstones from Luristan, Iran." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 219–28. http://dx.doi.org/10.30674/scripta.67230.
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In Luristan in western Iran the nomad cemeteries are scattered apparently at random across the landscape. The history of these nomads is not very well known, and until a few years ago they were themselves largely illiterate. They have lived in areas which comprise some of the very isolated mountain valleys and plains in the central Zagros mountains, and untilrecently their rhythm of life was to a great extent determined by the changing seasons. In the interpretation of the images on Luristani tombstones, it may never be possible ,with certainty, to arrive at the correct interpretation of a motif. The signs and symbols on the tombstones are comparable to a code whereby messages are converted from one form of representation to another, which means that they have to be encoded in a form that the communicants can easily interpret. In a community sharing the same religion, cultural inheritance and social background, and living at a given time in particular area, this should present no problem. But if one or more of these elements are altered, the whole structural pattern and symbolic scheme of the community will be affected: as, for example, is clearly demonstrated by the forcible settlement of nomads in Luristan which has caused an abrupt discontinuation in the erection of pictorial tombstones. The more drastic the change, the quicker the transition of symbolic values into fossilized and sometimes incomprehensible fragments of a tradition.
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Xie, Jing. "Pillars of Heaven: The Symbolic Function of Column and Bracket Sets in the Han Dynasty." Architectural History 63 (2020): 1–36. http://dx.doi.org/10.1017/arh.2020.1.
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ABSTRACTWooden columns surmounted by bracket sets are a key element of the great buildings of Imperial China and have received a tremendous amount of attention from scholars and architectural professionals. This article revisits the question of their symbolic function during the Han dynasty (206 bce–ce 220). In addition to their structural role, column and bracket sets fulfilled important social and cultural needs related to the representation of celestial and spiritual qualities. Understood variously as pillars of heaven, gates of heaven, the constellations, Kunlun Mountain and celestial plants, column and bracket sets engendered a rich iconography that served to bond architecture closely to the heavens.
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Liu, Wenming, and Penghui Chen. "Research on Industrial Design Method Based on Shape Symbolic Language of Stacked Stone in Yangzhou Geyuan Garden." E3S Web of Conferences 275 (2021): 03041. http://dx.doi.org/10.1051/e3sconf/202127503041.
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Stone stacking represents a high concentration and replication of natural mountain landscape, while stone stacking art serves as a significant element and a key tool in traditional Chinese landscape design. This paper presents the artistic background and characteristics of stone stacking. Through the analysis of the form symbol and design method of “spring, summer, autumn and winter”, this paper proves that the application of cultural symbols in product design is effective and can be used as a method of auxiliary design.
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Gavilán Ceballos, Beatriz, and Juan Carlos Vera Rodríguez. "Cerámicas con decoración simbólica y cordón interior perforado procedentes de varias cuevas situadas en la Subbética cordobesa." SPAL. Revista de Prehistoria y Arqueología de la Universidad de Sevilla, no. 2 (1993): 81–108. http://dx.doi.org/10.12795/spal.1993.i2.03.
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Han, Lifeng. "Communicating Civilization Through Rituals: Mount Tai Pilgrimages in Song China, 960-1279." Journal of Chinese Humanities 1, no. 2 (May 27, 2015): 335–62. http://dx.doi.org/10.1163/23521341-01010018.
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This paper examines the imperialfeng封 andshan禪 ritual at Mount Tai in 1008 and its connection with popular pilgrimages among the Mount Tai cult. It aims to demonstrate how ritual can be used as a tool of the imperial state in communicating its political and cultural agenda.Placing the imperial pilgrimage within its historical context at the turn of the eleventh century, it can be understood as an effort to secure mass identification with the state and its authority. More importantly, it could be used to establish ownership of Chinese civilization by the Song dynasty (960-1279) in its competition with the Khitan, who had long adopted Chinese institutions and ideology. Various strategies were deployed by the throne to communicate the imperial symbolism of the mountain. The mountain, therefore, had become valuable symbolic capital. Through the composition of temple inscriptions, the literati were able to redefine the popular ritual practices of the Mount Tai cult and brought them into a hegemonic discourse on the mountain. This facilitated the construction of an imperial cultural identity accessible to all social groups and allowed an abstract concept of Chinese culture to be communicated through the fabric of society.
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Burnakov, V. A., and A. A. Burnakov. "Remnants of the Snake Cult Among the Khakas (Late 19th to Mid 20th Century)." Archaeology, Ethnology & Anthropology of Eurasia 47, no. 2 (June 26, 2019): 122–30. http://dx.doi.org/10.17746/1563-0110.2019.47.2.122-130.
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On the basis of folklore and ethnographic data, some of which are introduced in this article, the Khakass mytho-ritual complex relating to the snake is reconstructed. It is demonstrated that these beliefs were central to the traditional Khakass worldview, and the snake was endowed with elaborate symbolic meanings. It was a sacred animal, associated with ideas of life and death. It played a key role in mystical initiation practices, including those related to shamanism, and it was perceived as a patron spirit. Among the Khakass traditional beliefs was the idea that the elect could marry snakes, which turned into beautiful girls. Such a union, short-lived as it was, brought wealth and luck. Also, the snake was associated with elements and landscape features, such as water and mountains, linked to the ideas of sacred center, fertility, and the ancestor cult, which were central in the Khakass worldview. This reptile was often believed to be a mountain spirit, a mystical patron, and donator of magical capacities. Thereby beliefs about snakes were part of Khakass folk medicine and domestic magic.
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Frank, Susi K. "Mythos of the North Pole: The Top of the World." Nordlit, no. 35 (April 22, 2015): 3. http://dx.doi.org/10.7557/13.3422.
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<p align="LEFT">Not a few early twentieth-century cultural histories conceive of the development of humanity in modern times as a northward shift of the civilizational centre. In this thinking, they transform into narrative and geography the static image of a cosmos constructed along one axis of the globe, based on the Christian story of salvation. In this notion of the cosmos, with its upward-oriented vertical axis understood as a sign of hierarchical order, these histories refer back to a global symbolic legacy with origins in the cosmologies of very different cultures: the idea of the world as a mountain, the world with a mountain and a summit at its centre. In my article I trace the history of this image and its visualization from European antiquity onto the peak of heroic modernism in the first half of the twentieth century. In conclusion I ask what kind of transformation this image underwent to survive in our (still) post-heroic times.</p>
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Umberger, Emily. "THE METAPHORICAL UNDERPINNINGS OF AZTEC HISTORY." Ancient Mesoamerica 18, no. 1 (2007): 11–29. http://dx.doi.org/10.1017/s0956536107000016.
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AbstractThe article discusses the 1473 civil war between the two polities that formed the capital of the Aztec empire, Tenochtitlan and Tlatelolco, as presented in the Codex Durán. I argue that the literal, European-style rendition of the events of the war includes remnants of the pre-Conquest symbolic thought behind those events' original choreography. The remnants indicate that the war was staged to follow the outlines of the story of the battle between the god Huitzilopochtli (“Hummingbird, Left”) and his sister Coyolxauhqui (“Bells, Painted”) at the mountain site of Coatepetl (“Serpent Mountain”), an allegory for the rise and fall of powerful rulers. I also suggest that the enemy king and his second in command, after being thrown from the Tlatelolco Templo Mayor, were buried in the funerary vessels beside the Great Coyolxauhqui Stone discovered in 1978 at the base of the Tenochtitlan Templo Mayor, proved by the war to be the “true” and only Coatepetl.
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Slyunkova, Inessa N. "Ericklik in Livadia (Gorny village of the Crimean Mountain Forest Reserve)." Scientific journal “ACADEMIA. ARCHITECTURE AND CONSTRUCTION”, no. 1 (March 18, 2019): 18–25. http://dx.doi.org/10.22337/2077-9038-2019-1-18-25.
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A historical-architectural study of one of the least studied monuments of Livadia in the Crimea is presented: the third palace of the royal family - the summer house Ericklik. The attribution of the surviving fragments of park architecture is given. Attention is focused on the value qualities of the heritage site.
On the basis of archival documents, an attempt to reconstruct the spatial organization, planning and development of the ensemble was made. Particular attention is devoted to the architecture of a wooden one-story palace, to the combination of features of rationalism, oriental exotism, and Russian style in it For the first time, drawings of projects on Eriklik by architects A.I. Rezanov, A.G. Vensan, V.I. Sychugov are published. The materials indicate the appeal of customers, following Tsarskoye Selo near St. Petersburg, to the Eastern art that was popular in the era of historicism. The special aestheticism and value of Eriklik's architecture consisted of the visual comparison of Crimea nature with the symbolic images of the mountain landscape characteristic of Chinese painting.
The study aims to identify and preserve valuable objects of history, architecture, art, natural and park landscape, to introduce the heritage into the orbit of modern culture.
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Bajda, Justyna. "Między impresją a Ideą. Niezauważalne transgresje świetlne w tatrzańskiej poezji Kazimierza Przerwy-Tetmajera." Góry, Literatura, Kultura 11 (July 17, 2018): 165–78. http://dx.doi.org/10.19195/2084-4107.11.11.
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BETWEEN AN IMPRESSION AND AN IDEA. UNNOTICEABLE LIGHT TRANSGRESSIONS IN KAZIMIERZ PRZERWA- TETMAJER'S TATRA POETRYThe article is devoted to an analysis of the category of light in Kazimierz Przerwa-Tetmajer’s Tatra lyrics. The category is not unequivocally defined by the poet, nor is it combined by him with one natural source, yet in the case of the Tatra lyrics discussed in the article, it always appears in strictly defined types of images. According to the present author, the most intriguing, in terms of her perspective of interpretation, is the balancing between various ways of shaping poetic compositions by means of light. Thanks to the light transgressions referred to in the title, Tetmajer’s luminism serves varied aesthetic as well as semantic and ideological functions in creating mountain landscapes. In the article the author reconstructs how Tetmajer introduces light into his Tatra poems and points to three main types of the category: romantic-realistic making the mountain space dramatic and theatrical, impressionistic-ornamental and symbolic sensualist concepts of perceiving reality as well as ideological-philosophical context of idealistic and pessimistic philosophies.]]>
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Davoodi, Rahman, and Gerald E. Loeb. "A Software Tool for Faster Development of Complex Models of Musculoskeletal Systems and Sensorimotor Controllers in SimulinkTM." Journal of Applied Biomechanics 18, no. 4 (November 2002): 357–65. http://dx.doi.org/10.1123/jab.18.4.357.
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Computer models of the neuromusculoskeletal systems can be used to study different aspects of movement and its control in humans and animals. SIMM with Dynamics Pipeline (Musculographics Inc., Chicago) and SD-Fast (Symbolic Dynamics Inc., Mountain View, CA) are software packages commonly used for graphic and dynamic simulation of movement in musculoskeletal systems. Building dynamic models with SIMM requires substantial C programming, however, which limits its use. We have developed Musculoskeletal Modeling in Simulink (MMS) software to convert the SIMM musculoskeletal and kinetics models to Simulink (Mathworks Inc., Natick, MA) blocks. In addition, MMS removes SIMM’s run-time constraints so that the resulting blocks can be used in simulations of closed-loop sensorimotor control systems.
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Sousa, G., and M. Alcindor. "SYMBOLIC USE OF DOMESTIC SPACE IN THE UPPER SVANETIAN (GEORGIA) VERNACULAR HOUSE." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIV-M-1-2020 (July 24, 2020): 95–100. http://dx.doi.org/10.5194/isprs-archives-xliv-m-1-2020-95-2020.
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Abstract. Upper Svaneti (Georgia) is a territory in almost permanent isolation amid the Caucasus mountain range. This strategic position, along with the military nature of its settlements made its defence so effective that Svaneti served as Georgia`s safehouse, protecting its chief historical and religious relics in times of crisis. This isolation also ensured the preservation of archaic cultural traditions and ancient rituals, such as animal sacrifices, ritual shaving and blood feuds, establishing what is known as popular religion. Some of these rituals, mainly those performed by women, take place in the domestic space. This paper, developed under the scope of the 3DPast project, aims to interpret the symbolic use of space in vernacular houses of Upper Svaneti. The methodological strategy combines architectonic survey with documental analysis and brings forward an interpretation of this vernacular house from a space anthropology perspective. The traditional svanetian house (machubi), is composed of a single volume, of rough quadrangular plan. The ground floor (machub) houses, during winter, the family and the cattle, while the upper floor (darbazi) was mostly used as the family residence during warmer periods. This analysis will focus specifically on the machub, where there are traces of the symbolic use of domestic space. The machub is composed of a single space with a central fireplace. This element is the axis of segmentation of female and male spaces inside the house. The present paper will address this gender-differentiated symbolic use of the domestic space through the scope of anthropology and of the Svanetian history.
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Shchukina, Daria A., and Lyubov Yu Stepanova. "Ways to nominate characters in the tales of P.P. Bazhov." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2021): 70–79. http://dx.doi.org/10.20339/phs.4-21.070.
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This article discusses a question of nomination characters in the tales of P.P. Bazhov. Character’s names in tales are studied from the point of view of etymology, symbolism and mythology. The aim of the research is to analyze the semantics of the character’s names in Bazhov’s tales. The hypothesis of the study is the following statement: symbolic and mythological conceptions about the named character, together with the context and meaning of the lexemes that make up the name, form the semantics of the name of one or another character. The analysis was based on the texts of Bazhov’s tales, included in collection works of the writer in 3 books (“The Mistress of the Copper Mountain”, “The Malachite Box”, “The Stone flowe”, “The Mountain master”, “A Fragile twig”, “Zhelezko’s covers”, “Two lizards”, “Sochen’s gems”, “Grass trap”, “Old mountains gift”, "Ivanko Krylatko", "Ognevushka-Poskakushka", "Blue snake", etc.). The article identifies the features of the onomastic space of P.P. Bazhov's tales. This article considers ways to designate characters in tales, which are studied in the framework of onomastics. In this study, it was used a descriptive method (when generalizing theoretical knowledge on the subject under study), a method of component analysis (in interpretation of the semantics of a character’s name), a comparative method (when comparing characters to identify their common characteristics), and a classification method (in the classification of the names of the characters). Character’s names of Bazhov’s tales were divided on two groups and several subgroups depending on the character's belonging to the world of people or to the world of fantastic creatures. The results of the research can be used to further study the specifics of nomination characters in the tales of P.P. Bazhov.
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HUSSAIN, SHAFQAT. "Forms of Predation: Tiger and Markhor Hunting in Colonial Governance." Modern Asian Studies 46, no. 5 (February 29, 2012): 1212–38. http://dx.doi.org/10.1017/s0026749x12000054.
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AbstractIn this paper I compare late nineteenth and early twentieth-century sport hunting of markhor, a mountain goat, by British civil and military officials in the mountainous northern frontier region of Kashmir State, with their hunting of tigers, particularly man-eating tigers in the hilly and plains regions of India. Using these two instances, this paper elucidates and compares two competing visions of colonial governance. The British sportsman hunted man-eating tigers in order to protect Indian society from wild nature. Hunting them was also symbolic of their welfare-oriented governance ideology. They also hunted markhor in the northern mountainous region using begar, or forced labour, which they justified by falling back on the wider colonial representation of the northern mountainous region as a civilization-less area, where a more coercive form of governance was needed. So, rather than protecting society from nature, as in the case of man-eating tiger hunting in the plains, what was needed in the mountains was the ability of the British to introduce civilization into unruly nature via a strong disciplinary force. I argue that colonial governance entailed not simply a struggle to civilize India and its population, but a more profound struggle for control over nature.
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Wahyudi, Agus. "Prosperity Through Sexuality: A study of Outdoor Sexual intercourse as a Ritual in Kemukus Mountain Sragen Central Java." Journal of Islamic Civilization 1, no. 01 (April 15, 2019): 30–39. http://dx.doi.org/10.33086/jic.v1i01.745.
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This research was conducted to find out how the actors interpret the ‘Ngalap Berkah’ execution of ritual sexual intercourse on Mount Kemungkus, as well as what their expectations of the ritual. This research is descriptive research using qualitative methods. Symbolic interaction theory of the main shaft into Helbert Blummer in this study. The results of this research show that the perpetrators ‘Ngalap Berkah’ know of any sexual relationship during the ritual. They assume that by performing these sexual relationships, their wishes can be easily reached. The results obtained after performing the ritual of the ‘Ngalap Berkah’ can be either a business or work more smoothly, though on the other hand there are also yet to get the results of the ritual.
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Wahyudi, Agus. "Prosperity Through Sexuality: A study of Outdoor Sexual intercourse as a Ritual in Kemukus Mountain Sragen Central Java." Journal of Islamic Civilization 1, no. 1 (April 15, 2019): 30–39. http://dx.doi.org/10.33086/jic.v1i1.745.
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This research was conducted to find out how the actors interpret the ‘Ngalap Berkah’ execution of ritual sexual intercourse on Mount Kemungkus, as well as what their expectations of the ritual. This research is descriptive research using qualitative methods. Symbolic interaction theory of the main shaft into Helbert Blummer in this study. The results of this research show that the perpetrators ‘Ngalap Berkah’ know of any sexual relationship during the ritual. They assume that by performing these sexual relationships, their wishes can be easily reached. The results obtained after performing the ritual of the ‘Ngalap Berkah’ can be either a business or work more smoothly, though on the other hand there are also yet to get the results of the ritual.
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Rusu, Mihaela, and Gheorghe Duțică. "THE SYMBOLISM OF THE MOUNTAIN IN THE EUROPEAN AND ROMANIAN SYMPHONIC CREATION." SWS Journal of SOCIAL SCIENCES AND ART 1, no. 1 (July 23, 2019): 1–12. http://dx.doi.org/10.35603/ssa2019/issue1.01.
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Background: This analytical approach aims to accentuate the interconnections between two universes which are apparently in contradiction: ideal and pragmatic, or symbol and sound.
The mountain – viewed as a place of creative inspiration – represents a leitmotif of creation in most of the artistic fields. Thus, literature, visual arts and music give this symbol a historical anchor in the artistic movements of all eras
Methods: In order to exemplify a possible way of interference between the two philosophical areas, we have chosen as a “contact unit” the symbol of the mountain, observing the intuition with which it was represented in Alpen Symphony by Richard Strauss and the tone poem The Mountain by Csíky Boldizsár.
In the compositional context of the twentieth century, Richard Strauss made a remarkable creation with a strong philosophical idea as a model of descriptive Programmatism.
In his work, the composer suggests the ascension of a traveler in a mountain climb that encounters, in his journey, places either protected by nature or dangerous The whole journey is dominated by majestic symbols of life, nature, and, and resembles an initiatic journey through which the hero is challenged to push himself to the limits and evolve. Equally, this is an allegory of life.
On the summit, The Glacier, or The Storm are just some symphonic scenes with complex symbolic connotations that will be analyzed in this research through the connection with the componistic technique of the creator.
In a mysterious universe, the tone poem The Mountain by Csíky Boldizsár depicts the monumental landscape of the Transylvanian lands, the symbols of greatness, boundlessness and eternity. The intention of the composer is to raise a monument dedicated to the invincible human will, a force that drives explorers of unknown seas and lands, researchers of all mysteries, poets, psychologists, artists, to the eternal unknown.
In music, the composer uses an abstract language, anchored in modernity, using a whole arsenal of complex mixtures of chords, bartokian modes, non-imitative polyphony, mobile clusters, elements that serve the expression.
Results, Conclusions: Finally, this research aims to demonstrate, as a synthesis, how the tonal and modal languages manage to illustrate the connotations extracted from the symbol of the mountain.
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Gadamska-Serafin, Renata. "Idealizacja gór w tekstach polskich i niemieckich „kaukazczyków” (Tadeusza Łady-Zabłockiego, Władysława Strzelnickiego, Mateusza Gralewskiego, Michała Andrzejkowicza-Butowta, Karola Kalinowskiego, Juliusza Strutyńskiego, Artura Leista)." Góry, Literatura, Kultura 13 (September 22, 2020): 103–25. http://dx.doi.org/10.19195/2084-4107.13.10.
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The Caucasian “mountain” literature expressed moods which generally influenced a romantic view of landscape: a feeling that the world was breaking up; a desire to escape from people and civilisation (combined with an attempt to find other, higher, supraterrestrial harmony as well as attempts to establish more direct, personal contact with God); an aversion to the present leading to an escape into contemplation; interest in nature as a mysterious force encompassing God, history and presentiment of the future. In poetic and prose works written by exiles the mountains were idealised usually by their sacralisation and elevation, as well as highlighting of their hierophanic aspect (prayer-like and meditation-like forms of poetry); idealisation was sought also through the poetics of dream. Sometimes works by the “Caucasians” echoed with sentimental raptures over the naturalness of the mountains (this was accompanied by a profound belief in the physical and moral superiority of highlanders over “civilised” people). However, being in exile usually did not make it possible to simply refer to the pastoral-Arcadian tradition, which in any case seemed a little archaic when compared with Romanticism. Even if the old idyllic model was occasionally referred to, it was usually immediately juxtaposed with the brutal historical reality. Thus the only remaining option was to go back to even older sources of the perception of the mountains in ideal terms: to the Book of Genesis, biblical topoi and archetypal-symbolic approaches, and to use a mystical style of interpreting landscape. These perspectives made it possible to reduce the contemporary context and transfer the semantics of works to the uplifting sphere of transcendence. The mountains became an embodiment of a lost ideal — violated but enduring, immutable and, importantly, to be made reality in the eschatological future. The popularity of the paradisal archetype was guaranteed by the incontrovertibility of hope.
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Milotová, Nina. "Landscape as a National Symbol. Říp Mountain, Blaník Mountain, the River Vltava and the River Elbe and Their Role in Shaping the National Identity in the Final Stage of the Czech National Movement." Acta Musei Nationalis Pragae – Historia litterarum 64, no. 3-4 (November 1, 2019): 33–44. http://dx.doi.org/10.2478/amnpsc-2019-0013.
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Abstract The paper deals with the role of the landscape in the shaping of the national identity in the final stage of the formation of the Czech modern nation. The topic is treated through the perspective of two pairs of Bohemian landscape features (Říp and Blaník Mountains, and the rivers Vltava and Elbe), both rich in symbolism. This concept was further highlighted by the travelling panel exhibition Story of Landscape at the Nation’s Service, which was held in the Lapidarium of the National Museum in the autumn of 2018. The present text is based on the research of literature and period sources (collection items) located in the National Museum Library and in the Historical Museum of the National Museum. The author presents the landscape as an important national symbol which has assumed this function through its relation to stories based on national history. The landscape is perceived here not only as a real (physical) environment, as a scene where a wide range of national and later tourist activities took place, but also as a symbolic space closely connected to the ideas of individuals within the national society.
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Silva, Ana Rosa Cloclet da, and Thaís da Rocha Carvalho. "Ultramountanism and Protestantism in the Regency period: an analyzes of priests Perereca and Tilbury critics of the Methodist mission in Brazil." Almanack, no. 15 (April 2017): 106–42. http://dx.doi.org/10.1590/2236-463320171505.
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Abstract: Under the royalist model - which perpetuated the right of patronage and the Catholicism condition as the official religion of the Brazilian Empire - the clergy and laity who entered the new constitutional phase, occupying a prominent place in the representative sphere, discussed plural issues, including the theme of ""religious freedom", differently treated by representatives of the regalist and ultra-mountain Catholicism. Considering the historicity behaved for appropriation of the doctrines and the institutionalized practices that structure the religious field, this article analyzes a particular controversy, which polarized regalists and ultramountinists in the regency period: the arrival of Protestants in Brazil. It particularly examines the publications of two ultra-mountain publicist priests who stood out as the main opposition to the arrival of Methodists in Brazil: Luis Gonçalves dos Santos - nicknamed "Father Perereca"- and William Paul Tilbury, English priest who had emigrated to Brazil and here changed his name to Guilherme Paulo Tilbury. From a theoretical point of view, it relies on the pertinence of Pierre Bourdieu's theoretical tools, when dealing with the configuration of the "religious field" in Brazil in the first half of the nineteenth century, revealing the nature of disputes over symbolic capital, interwoven with alternative models of the relationship between State and Church.
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Gruenwald, Oskar. "The Bridge to Eternity." Journal of Interdisciplinary Studies 8, no. 1 (1996): 131–48. http://dx.doi.org/10.5840/jis199681/28.
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This essay considers Medjugorje, a small mountain village in Bosma-Hercegovina, as an icon or a bridge between God and man. The contemporary quest for national roots in the Balkans has led to cultural policies in the Yugoslav successor states which deny all common bonds among the South Slavs, resulting in a Kafkaesque civil war. Drawing on the crisis of liberal democracy and community in the West, the essay explores the prospects for peace in the former Yugoslavia, as reflected in Our Lady of Medjugorje's call for moral and spiritual renewal. It concludes that the quintessential, universal. Christian, and ecumenical Medjugorje message of peace represents a bridge to eternity, just as the historic Old Bridge in Mostar and the Višegrad Bridge over the Drina River are symbolic of a common South Slav history and destiny.
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Lathers, Marie. "Toward an Excremental Posthumanism: Primatology, Women, and Waste." Society & Animals 14, no. 4 (2006): 417–36. http://dx.doi.org/10.1163/156853006778882439.
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AbstractThis essay assesses the use of excrement as a cultural trope in a posthumanist era. Drawing on insights from feminist, postcolonial, and animal theory, it proposes that Fossey (1983) and the film Gorillas in the Mist (1988) are popularized versions of a recurring narrative that posits feces as a sign of the both material and symbolic fluid boundaries between human and nonhuman animals, colonizers and natives, men and women, and science and nature. Specifically, Gorillas in the Mist transposes Fossey's study of gorilla "dung" in the jungle, the essay demonstrates, as a repetition of the enunciation "shit." In both written and spoken form, excrement mediates between, and ultimately merges, the identities of Fossey and the mountain gorillas. In the conclusion, the essay raises some problems in theorizing the relationship between postcolonial and posthumanist theory.
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Jensen, O. M. "Red River Valley: Geographical Studies in the Landscape of Language." Environment and Planning D: Society and Space 11, no. 3 (June 1993): 295–301. http://dx.doi.org/10.1068/d110295.
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A handful of plain maps are presented, each one representing certain features of the landscape of language. Through the use of conventional mapping techniques, what is invisible becomes visible. A morphological map shows a plain of speech hemmed in by two mountain ranges of silence and cut through by a silent stream of perfect representation. A topological map depicts this landscape in terms of the three fields originally defined by Charles Sander Peirce as iconic, indexical, and symbolic. An anthropological map explains how the landscape is being settled by Homo significator, who first lives in Ferdinand Tonnics's realm of Gcmeinschaft and then moves across the river into the realm of Gescllschaft. Finally a map of the genesis of landscape is drawn based on principles borrowed from Rene Girard's theory of mimetic desire.
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Gruenwald, Oskar. "The Bridge to Eternity." Journal of Interdisciplinary Studies 8, no. 1 (1996): 131–48. http://dx.doi.org/10.5840/jis199681/28.
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This essay considers Medjugorje, a small mountain village in Bosma-Hercegovina, as an icon or a bridge between God and man. The contemporary quest for national roots in the Balkans has led to cultural policies in the Yugoslav successor states which deny all common bonds among the South Slavs, resulting in a Kafkaesque civil war. Drawing on the crisis of liberal democracy and community in the West, the essay explores the prospects for peace in the former Yugoslavia, as reflected in Our Lady of Medjugorje's call for moral and spiritual renewal. It concludes that the quintessential, universal. Christian, and ecumenical Medjugorje message of peace represents a bridge to eternity, just as the historic Old Bridge in Mostar and the Višegrad Bridge over the Drina River are symbolic of a common South Slav history and destiny.
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Miller, Naomi F., Philip Jones, Richard L. Zettler, and Holly Pittman. "A Sacred Landscape of Sumer: Statuettes from Ur Depicting a Goat on a Tree." Journal of Ancient Near Eastern Religions 20, no. 1 (June 18, 2020): 27–47. http://dx.doi.org/10.1163/15692124-12341311.
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Abstract The statuettes commonly referred to as “Ram Caught in a Thicket” (2500 BC) may well be associated with what is known from later texts (2nd millennium BC) as the (daily) determining-of-the-fates ritual that occurred at sunrise. Symbolic elements (tree, rosette, leaf, possible mountain), and motifs (quadruped facing a tree) occur in other media—glyptic, musical instruments—and their meaning informs the unique combination of elements found in these two statuettes. It is proposed that the statuettes are offering stands. The composition as a whole represents a sacred landscape rather than a charming genre scene. It is likely that the statuettes were associated with the daily ritual of the determining of the fates, which would push the later attestations of that ritual and the cosmological view behind it back to the mid-third millennium BC.