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Royle, Jennifer. "Musical (Ad)venturers: Colonial Composers and Composition in Melbourne, 1870–1901." Nineteenth-Century Music Review 2, no. 2 (2005): 133–59. http://dx.doi.org/10.1017/s1479409800002238.
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In November 1874, the Melbourne Philharmonic Society (MPS) premiered a new sacred cantata, Adoration, as part of their subscription concert series at Melbourne's Town Hall. The composer, Austin T. Turner, lived in Ballarat, Victoria, and had come to Melbourne to conduct the premiere of his work, using the Melbourne Philharmonic's available force of three hundred performers. Turner was well qualified for the task, being known within the musical community as an organist, singing instructor and conductor of Ballarat's Philharmonic and Harmonic societies since 1864. Programmed for the second half of the concert, and following on from Beethoven's First Symphony and Mass in C, Adoration was certainly an ambitious project, consisting of thirty numbers divided into two broad sections. The text was based on the Psalms with some original words by Turner himself and some borrowed from the Hallelujah chorus in Beethoven's Mount of Olives. The music was described, with some commendation, as having a ‘kind of power about it’, although not being particularly individual or showing ‘a new turn of thought, either in the invention of his melodies, or the construction of his harmonies’. Turner demonstrated an ‘affluent mind in music’, as evidenced by his ability to keep his parts moving; perhaps a little too much according to the Argus critic, who found one or two simpler numbers ‘a great relief in the midst of the kaleidoscope combinations of sound in which in this composition he has revelled’. References in the style of known composers gave the work merit, the music partly reminiscent of ‘Haydn, of Beethoven, of Handel, of Mendelssohn, Arne, Purcell, and others … and in so far as it does this it is a worthy composition’. The Melbourne Age reviewer also assured readers that the work contained many genuine moments that ‘even the greatest composer need not be ashamed’, again citing the works of Beethoven and Mendelssohn as principal models for inspiration.
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Kopeliuk, O. O. "First Piano Concerto by Ivan Karabyts in terms of the renewal of concertо genre in Ukraine". Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 56, № 56 (2020): 8–29. http://dx.doi.org/10.34064/khnum1-56.01.
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Background. The political and cultural movement of the “Sixtiers” in XX century opened wide horizons for Ukrainian composers to search for a new artistic and imaginative sphere, for new means of expressiveness, stylistics, form etc. The aspirations of young Ukrainian composers for concert genre renewal are realized through a rethinking of reality, intellectual and philosophical searching and psychologism in creativity. One of the brightest creative assets of this time is the First Piano Concerto by Ivan Karabyts, the talented Ukrainian composer, the outstanding representative of Ukrainian musical art of the last third of the 20th century. Among the studies of the last five years, and also of all the scientific research of the 21st century, we, unfortunately, cannot find any scientific study devoted to one of the largest conceptual works of the early period of creativity by I. Karabyts, which is the First Piano Concerto, and, therefore, this research can be called a unique one in modern musicology. In 1983, H. Yermakova provided only the general description of the Concerto in her small monograph. The author says about emotional tension and explosiveness that are the main features of the Concerto. The objectives of this article is to identify the model of the First Piano Concerto as a typological structure in terms of the renewal of the concert genre in Ukraine in the 1960s, through the analysis of embodiment of stylistic patterns and intonational dramaturgy of the work. Research methodology is focused on the interrelation of specific ways of analysis: functional, structural, intonational, genre, stylistic. Results. The First Piano Concerto was created by the 23-year-old composer in 1968 and was dedicated to B.Liatoshynskyi, reflecting the Teacher’s professional pedagogical credo. The First Piano Concerto based on emotional and imaginative contrasts and becomes a clear expression of dramaturgy development. The work’s concept carries the traces of experiments used by the young composer, which is reflected on the use of serial writing, cinematic editing (kaleidoscopic change of the thematic material “on the dramatic circles” of the two-part cycle), dissonance harmony. One of the basic principle of thinking is polyphonic development: imitations, canons, counterpoints, fugato, the principle of “countermovements” of voices, chorals are widely used. The two-part Concerto vividly presents the early work of I. Karabyts, highlights his distinctly individual style. The monumental purpose of this cyclical composition and its conceptualism strikes with its depth reflecting the collision of good and evil, sublime and earthly The First Movement exposition represents the main themes alternation, which extends from the theme-epigraph and the main soloist part in the beginning; bridge and its episode of fugato, second theme and closing area are highlighted also. The compositional features analysis of developing part shows the composer’s desire for a certain emotional quality of the thematic material, the main figurative lines are revealed from the very beginning. Each of themes gets the development of its material and its progressive dynamization, which process being often interrupted at its peak. Meaningful is the Coda of the First Movement, which fully implements the idea of “black-and-white palette” of the cluster chords, which can be interpreted as the idea of dualism of the world picture, embodying, for example, in Eastern philosophy as the sacred symbol of “Yin-Yang”. It can be said that the main meaning of the Code is to identify and understand the fundamental model of being, which is constantly changing and complementary. The Interlude, as a link between the first and second movements of the Concerto is fully consistent with the idea of continuation of the process and justifies smooth transition from one state to another. The Finale of the Concerto after the impromptu Interlude perceives as a vivid sketch in folk spirit connected with the traditions of folk genre principles reproduction and emerges as proof of life extension. The texture of the basic material is presented in a toccata manner, due to the alternation of weak and strong micro- and macrobeats in both parts of pianist’s hands. The middle part of the Finale is created in three-part format. The main section sets a certain rhythmic pulse. The introduction of quintuple (5/8) is innovative. The middle section of the middle part represents the choral is bringing us back to medieval music origins. Conclusions. The composer’s style of early I. Karabyts is distinguished by the scale and integrity of the artistic concepts of works that is typical of the entire Ukrainian national school, the use of variant and polyphonic techniques for the development of thematism, the timbre-orchestral and texture diversity. The First Piano Concerto of the composer is endowed with rich thematicism and vivid contrast of images, marked by the activity of the dramatic process based on dialogicity, due to the general philosophical concept of the work – the confrontation of the spiritual and anti-spiritual. Along with the conflict line, the Concerto presents the sphere of contemplatively dreamy, sensual lyrics. The First Movement in the dramaturgy of the cycle reveals the philosophy of life, its deep spirituality in coexistence with the forces of evil that bring destruction, accompanying the hero’s life path from birth to death, with all its collisions and intentions. The Finale is the continuation of being, movement (it represents the toccata material). The composer creates a concertо of a conflict-dramatic type, the dramaturgy of which is realized as an interaction of dramatic, lyrical and epic-dramatic principles. Conceptuality is revealed through the interaction of objective and subjective plans, where genre allusions acquire a certain semantic meaning (the introduction of a waltz and choral episodes, the toccata manner in “perpetuum mobile” image). The impulsive rhythmic development, the richness of harmonious sound, the wide timbre palette of the piano and orchestra make the Concert emotionally intense, romantic. The Concert uses a full register spectrum of pianos and a wide arsenal of its techniques, which allows the soloist to embody his performing abilities and recreate the concept of composer’s concept. The First Concerto embodies the philosophical theme, which is revealed through the procedural model of the endless circle “life-death-life”, continuing the line of the symphonic instrumental concerto, vividly presented in Ukrainian music of the 20 century by B. Liatoshinskyi, with allusions to Baroque genres (toccata, chorale) and with active use of polyphonic methods of development (in particular, the introduction of the episode of fugato).
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REUL, BARBARA M. "CATHERINE THE GREAT AND THE ROLE OF CELEBRATORY MUSIC AT THE COURT OF ANHALT-ZERBST." Eighteenth Century Music 3, no. 2 (2006): 269–309. http://dx.doi.org/10.1017/s1478570606000613.
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As Empress of Russia, Catherine the Great (1729–1796) shaped not only history in general but also, as a member of its princely family, the history of Anhalt-Zerbst. Drawing upon little known eighteenth-century manuscripts housed at the Landeshauptarchiv of Saxony-Anhalt in Dessau and the Francisceumsbibliothek in Zerbst, this study assesses the impact of Catherine’s marriage in 1745 to Grand Duke Peter of Russia (1728–1762) on musical life at the court of Anhalt-Zerbst during and after the thirty-six-year tenure of Kapellmeister Johann Friedrich Fasch (1688–1758). First the role of music at the court prior to 1745 will be considered – specifically the ‘Concert-Stube’, an inventory of the Hofkapelle’s musical library prepared according to Fasch’s specifications in March 1743. The second section of this article focuses on the celebrations held at the court in 1745 on the occasion of Catherine the Great’s wedding. The Hofkapelle premiered a large-scale serenata by Fasch, the music to which has been lost. However, an examination of the extant libretto and of other music by Fasch that was performed at the court during the 1740s sheds light on the musical forces he would have employed and the compositional approach he might have taken. The Hofkapelle also performed a secular wedding cantata for bass solo and instruments by an anonymous composer as part of a spectacular fireworks display in three acts, the ‘Anhalt-Zerbstisches Freuden-Feuer’ (Fire of Joy), chronicled by Zerbst headmaster Johann Hoxa. Finally, it is possible to reconstruct a performance schedule of sacred music premiered in honour of Catherine the Great from 1746 to 1773. Despite Fasch’s death in 1758 and the Seven Years War, which led to the town of Zerbst being occupied by 16,000 Prussian soldiers for three years until 1761, new music was commissioned by the court from Fasch’s successor Johann Georg Röllig (1710–1790), Catherine the Great’s keyboard instructor at the court of Anhalt-Zerbst. He not only provided occasional compositions to commemorate her birthday and accession to the Russian throne but also composed a new cycle of Sunday cantatas to reflect the changing artistic priorities and practices of the Hofkapelle in the early 1760s.
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Izyumtseva, Ganna. "METAPHORICAL CONCEPT “BODY” IN THE SACRED PENTATEUCH TEXTS OF THE ENGLISH BIBLE." Scientific Journal of Polonia University 43, no. 6 (2021): 38–46. http://dx.doi.org/10.23856/4305.
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The aim of the paper is to determine the content and structure of a basic metaphorical concept BODY identified in the Pentateuch texts of the English Bible. The nature and mechanism of the metaphorical concept is considered in the light of recent linguo-metaphorological investigations with the emphasis on distinction between the notions of “metaphorical concept” and “conceptual metaphor”. The method used in the research includes procedures of the analysis of metaphorical concepts elaborated by Yu.V. Kravtsova within the semantic- cognitive approach to study of metaphors and modelling of metaphorization. As a result, first, the composition of the content of the metaphorical concept at the semantic and cognitive levels of its stratification was established; second, the identified cognitive features were structurized according to their significance within a given ethno-culture; the third, the hierarchy of senses relevant for the concept bearers was revealed. Overall, the conducted analysis has offered a fresh insight into the author-specific conception of reality as a human body, in its various forms and manifestations.
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Morse, Janice M., and Carl Mitcham. "Exploring Qualitatively-Derived Concepts: Inductive—Deductive Pitfalls." International Journal of Qualitative Methods 1, no. 4 (2002): 28–35. http://dx.doi.org/10.1177/160940690200100404.
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Analytic induction is a sacred tenet of qualitative inquiry. 1 Therefore, when one begins a project focusing on concept of interest (rather than allowing the concepts to emerge from the data per se), how does one maintain a valid approach? When commencing inquiry with a chosen concept or phenomena of interest, rather than with a question from the data per se about what is going on, how does one control deductive tendencies to see what one desires to see and which threaten validity? Difficulties stem from the nature of induction itself – Is analytic induction an impossible operation in qualitative research, as Popper (1963/65) suggests? In this section, we first discuss Popper's concern, followed by a discussion of two major threats that may prevent an inductive approach in qualitative research.2 The first threat is the “pink elephant paradox;? the second is the avoidance of conceptual tunnel vision or, specifically, how does the researcher decontextualize the concept of interest from the surrounding context and thereby avoid the tendency to consider all data to be pertinent to the concept of interest? As we explore each of these pitfalls, and we present methodological strategies to maintain both the integrity of the concept and the integrity of the research.
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Kilde, Jeanne Halgren. "Protestant Theologies and the Problem of Sacred Space." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 2–23. http://dx.doi.org/10.17979/aarc.2017.5.0.5140.
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The phrase sacred space, suggesting a spiritually evocative environment infused with divine or transcendent presence, is currently applied to almost all religious places, including almost all Christian churches and chapels. Yet Protestant leaders from the Reformation onward vigorously opposed such an understanding of God’s relationship to humanly created worship space. For them, God was not immanent in specific spaces or buildings. How is it that Protestants came to embrace the idea of sacred space and apply it to their own churches? This essay explores the concept of sacred space and its relationship to Protestant architecture, focusing on the second half of the 20th century, a period that brought significant transformation to this relationship. The essay asserts that cultural, theological, and academic transformations occurring in the United States in the post-World War II period, resulted in the development of a universalized view of the sacred that came to undergird new religious spaces, particularly chapels meant to accommodate several faith traditions, which in turn helped to advance that view. Both the ideas and the buildings reflected a growing interest in personal spirituality and new understandings of the relative immanence and transcendence of God.
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Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs." Studia Humana 6, no. 2 (2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.
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Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker – place the deceased person into a specific absolute context. Second, the epitaphs quote Biblical verses with the name of the person thus stressing his/her similarity to a Biblical character. Third, there is Hebrew/Yiddish orthography code-switching between the concepts found in the sacred books and those from the everyday world. Fourth, the epitaphs occupy an intermediate position between the professional and folk literature. Fifth, the epitaphs are also in between the canonical and folk religion. I analyze complex hermeneutic mechanisms of indirect quotations in the epitaphs and show that the methods of actualization of the sacred texts are similar to those of the Rabbinical literature. Furthermore, the dichotomy between the sacred and profane in the epitaphs is based upon the Rabbinical concept of the ‘Internal Jewish Bilingualism’ (Hebrew/Aramaic or Hebrew/Yiddish), which is parallel to the juxtaposition of the Written and Oral Torah.
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Horgan, Mervyn. "Sacred civility? An alternative conceptual architecture informed by cultural sociology." Journal of Politeness Research 17, no. 1 (2020): 9–33. http://dx.doi.org/10.1515/pr-2020-0031.
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Abstract The roots of (im)politeness research in Durkheim’s sociology are neglected. Goffman is the go-to sociologist in (im)politeness research, and Goffman’s debt to Durkheim is substantial. This article argues that a renewed and broadened field of inquiry opens up around (im)politeness phenomena when we take seriously the centrality of Durkheim’s conception of the sacred to both the practice of everyday life and the analysis of everyday phenomena. To embed the sociology of the sacred into the analysis of (im)politeness phenomena, I develop an alternative conceptual architecture that both encompasses and expands the field. This involves two conceptual shifts that I draw out of contemporary Durkheimian cultural sociology. The first shift, from (im)politeness to (in)civility, brings a wider range of phenomena into our analytic purview, and the second, from face to ritual, displaces face as the central concept in (im)politeness research. The value of these conceptual shifts is illustrated using the example of an account of a racist encounter in public space. Consequences of these conceptual shifts for deeper and wider interdisciplinary exploration are explored.
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Noam, Vered. "The Dual Strategy of Rabbinic Purity Legislation." Journal for the Study of Judaism 39, no. 4-5 (2008): 471–512. http://dx.doi.org/10.1163/157006308x297750.
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AbstractAn examination of Tannaic sources uncovers a dual strategy regarding the bounds of non-priestly purity. On the one hand, it was common during the period of the Second Temple and thereafter to exercise extreme caution in keeping impurity away even from the profane. On the other hand, however, the sages acted overtly to maintain a clear distinction between the theoretical-biblical concept of ritual impurity, which was steadily limited to the sacred, and the much more stringent customs they lived by. The article argues that, contrary to what has been accepted in the literature, there never existed any disagreement on this issue in the rabbinic world.
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Davies, Gail. "The Sacred and the Profane: Biotechnology, Rationality, and Public Debate." Environment and Planning A: Economy and Space 38, no. 3 (2006): 423–43. http://dx.doi.org/10.1068/a37387.
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This paper explores the forms of argumentation employed by participants in a recent public engagement process in the United Kingdom around new technologies for organ transplantation, with specific reference to xenotransplantation and stem-cell research. Two forms of reasoning recur throughout participants' deliberations which challenge specialist framing of this issue. First, an often scatological humour and sense of the profane are evident in the ways in which participants discuss the bodily transformations that such technologies demand. Second, a sense of the sacred, in which new biotechnologies are viewed as against nature or in which commercial companies are ‘playing god’, is a repetitive and well-recognised concern. Such forms of reasoning are frequently dismissed by policymakers as ‘uninformed gut reactions’. Yet they also form a significant part of the repertoire of scientists themselves as they proclaim the hope of new medical breakthroughs, or seek to reconstruct ideas of the body to facilitate new biotechnological transformations. Through questioning of assumptions in Habermas's notion of discourse ethics, and exploring the importance of hybridity and corporeality as concepts in ethical thinking, the author suggests that, far from being ill-formed opinions, such reasonings perform an important function for thinking through the ontological significance of the corporealisation of these proposed new forms of human and animal bodies.
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Stolyarova, Alexandra G. "Value and moral component of the concept «future» in Russian linguoculture." Socialʹnye i gumanitarnye znania 6, no. 2 (2020): 196. http://dx.doi.org/10.18255/2412-6519-2020-2-196-204.
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The paper deals with culture generating texts treated as speech products corresponding to dominant features of civilization in cultural history. Three types of such texts - sacral regulations, mass circulation products and virtual net messages - have radically changed the idea of authorship and corresponding attitudes of public to texts. The first text type brought to life selected priests who were regarded as keepers of sacral knowledge to be transmitted to coming generations, the second text type initiated numerous artisans who produced various one-time texts suitable for everyday purposes, the third text type generated illusionists who launch secondary texts through the world electronic network for the sake of carnival play with life. The characteristics of three types of text as indicators of culture have been described on the material of aphorisms. Autosemantic sentences of the first type are usually expressed as manifestations of general truth or common norms of behavior, the second type phrases function as trivial observations or specific recommendations in particular situations, whereas the third type texts have a paradoxical nature or are used as banter expressions uttered to fill the gaps in conversation. Sentences of the first type make the core golden reserve of human wisdom, and they are often used in situations of social inequality when people demonstrate their experience and right to give lessons to others. Sentences of the second type are very important for everyday routine life, and they appear in corresponding habitual situations. Sentences of the third type are applied mainly in interactions which require a critical reaction to any type of edification, either moral or utilitarian, their aim is to establish equality as such by means of ridicule of any kind of self-admiration.
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Wołyniec, Włodzimierz. "Dogmat w historii." Studia Teologii Dogmatycznej 6 (2020): 205–24. http://dx.doi.org/10.15290/std.2020.06.13.
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The article “Dogma from historical perspective” aims to present the complex and relational nature of the concept of dogma. The history of this Greek concept of δογμα, given in the first part of the article, demonstrates that the understanding of dogma has developed and deepened from patristic to modern times. Ultimately, the meaning of dogma in a broader and narrower sense is revealed by referring to Revelation, to Sacred Scripture and living Tradition, to the Church’s faith and salvific truth as well as to the phenomenon of human language. The reflection on the historicity of dogma in the second part of this article shows that not only does historicity not exclude dogmatic development, but it even assumes this development. Furthermore, the significance of dogma stems from the living Word of God, to which dogma is a witness and a transmitter.
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Czerni, Krystyna. "Malarska „dwujęzyczność” Jerzego Nowosielskiego. Związki między abstrakcją a ikoną w monumentalnych projektach sakralnych." Sacrum et Decorum 13 (2020): 48–80. http://dx.doi.org/10.15584/setde.2020.13.4.
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The sacred art of Jerzy Nowosielski, an outstanding Polish painter of the second half of the 20th century, is an example of the creative continuation of the Byzantine tradition in Poland, but also an embodiment of the debate with the painting tradition of the East and with the experience of the Church. Both in theory and in painting practice, the artist redefined the concept of the icon, attempting to expand its formula so that it not only spoke of the Kingdom, but also included the image of the earthly, imperfect reality of the pilgrim Church. In his designs of sacred interiors for churches of various Christian denominations, Nowosielski wanted to combine three theological disciplines and their respective ways of representation: Christology, sophiology and angelology. Beside a classical icon, called by the painter a “Christological- Chalcedonian” icon, Nowosielski demanded a “sophiological” icon, bringing into the space of a church an earthly, painful reality, traces of inner struggle and doubt – hence the presence of doloristic motifs in his icons. The “inspired geometry” also became a complement to the holy images; the artist noticed a huge spiritual potential in abstract painting, to which he eventually assigned the role of icon painting. The poetic concept of “subtle bodies” – abstract angels testifying to the reality of the spiritual world – drew from the early Christian theological thought, which argued about the corporeality of spiritual entities, from Byzantine angelology, the tradition of theosophy and occultism, but also from the art of the first avant-garde, especially that from Eastern Europe, which inherited the Orthodox cult of the image. Nowosielski’s bilingualism as a painter – practicing abstraction and figuration in tandem, including within the church – paralleled the liturgical practice of many religious communities using different languages to express different levels of reality: human affairs and divine affairs. The tradition of apophatic theology, proclaiming the truth about the “unrepresentability” of God, was also important in shaping Nowosielski’s ideas. For Nowosielski’s monumental art, the problem of the mutual relationship between painting and architecture proved crucial. The artist based his concept on the decisive domination of painting over architecture and the independence of monumental painting. His goal was the principle of creating a sacred interior as a holistic, comprehensive vision of space which leads the participants of liturgy “out of everyday life” and into a different, transcendent dimension, in which the painter saw the main purpose of sacred art. From his first projects from the 1950s till the end of his artistic practice Nowosielski tried to realize his own dream version of the “ideal church”. In many of his projects he introduced abstraction into the temple, covering the walls, vaults, presbyteries, sometimes even the floors with a network of triangular “subtle bodies”. Forced to compromise, he introduced sacred abstraction into murals, as accompanying geometries, or into stained glass windows. The interiors, comprehensively and meticulously planned, were supposed to create the effect of “passing through”, “rending the veil” – from behind which a new, heavenly reality dawned. In practice, it was not always possible to achieve this intention, but the artist’s aim was to create an impression of visual unity, a sense of “entering the painting”, of being immersed in the element of painting. Painting in space was supposed to unite a broken world, to combine physical and spiritual reality into an integral whole. When designing sacred interiors, Nowosielski used the sanctity of the icon, but also the pure qualities of painting which were to cause a “mystical feeling of God’s reality”. The aim of sacred art understood in such a way turned out to be initiation rather than teaching. In this shift of emphasis Nowosielski saw the only chance for the revival of sacred art, postulating even a shift of the burden of evangelization from verbal teaching to the work of charismatic art.
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Crosby, Brian. "Private Concerts on Land and Water: The Musical Activities of the Sharp Family, c.1750–c. 1790." Royal Musical Association Research Chronicle 34 (2001): 1–118. http://dx.doi.org/10.1080/14723808.2001.10540993.
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Hitherto there have only been glimpses into the musical activities of William, James and Granville Sharp in London during the second half of the eighteenth century. These have been afforded by Prince Hoare's Memoirs of Granville Sharp, William Shield's anecdotal review of Granville's A Short Introduction to Vocal Music, the brothers' own catalogue of their music and the Leigh and Sotheby Sale Catalogue of 1814 which marked that music's dispersal, and, more recently, by the publication of the memoirs of R.J.S. Stevens who sang as a treble at the Sharps' concerts in 1772. From these sources it transpired that the three Sharps were capable amateur musicians who hosted private concerts of sacred music in their homes, and that at different times many of the leading professional musicians of the period either played or sang on one of Sharps' vessels on the Thames. These shadowy images gained bodily form in 1978 when the National Portrait Gallery acquired on indefinite loan ‘The Sharp Family’ by Johann Zoffany, a portrait which revealed that the three brothers were but part of a larger musical family.
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Jetter, Claudia. "Continuing Revelation and Institutionalization: Joseph Smith, Ralph Waldo Emerson and Charismatic Leadership in Antebellum America." Studies in Church History 57 (May 21, 2021): 233–53. http://dx.doi.org/10.1017/stc.2021.12.
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Nineteenth-century North American religious history is filled with divinely inspired people who received and recorded new revelations. This article presents Joseph Smith Jr and Ralph Waldo Emerson as charismatic prophets who promoted the idea of continuing revelation. Drawing on Max Weber's concept of charismatic authority, it will contrast their forms of new sacred writing with one another to show how both had experienced encounters with the divine. The second part will then explore how different conceptualizations of revelation led to opposing concepts of religious authority, with consequences for the possibility of institution-building processes. While Smith would reify revelation in hierarchy, Emerson eventually promoted extreme spiritual individualization by rejecting the idea of an exclusive institution as the centre of revelatory authority.
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Purwanto, Susilo Edi. "Mysticism Of Barong And Rangda In Hindu Religion." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (2019): 258. http://dx.doi.org/10.25078/ijhsrs.v3i2.899.
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<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>
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Gawroński, Sławomir, and Ilona Majkowska. "Marketing Communication of the Catholic Church – a Sign of the Times or Profanation of the Sacred?" Studia Humana 7, no. 2 (2018): 15–23. http://dx.doi.org/10.2478/sh-2018-0007.
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Abstract The Catholic Church – though in popular opinion it is sometimes treated as a stronghold of conservatism, traditionalism, suspicion of progress and novelty, it changed significantly in the second half of the 20th century and continues to change its attitudes, especially in terms of the use of social communication and attitude to the media mass. The Church’s growing openness to media relations and the use of a rich instrumentation of social communication has become one of the reasons for the growing popularity of market orientation among the clergy and active believers, which opens opportunities for the development of the concept of a specific sectoral marketing formula of church marketing. In this article the authors search for the causes of the progressive phenomenon of the marketization of religion, present examples of the activities of the Polish Catholic church, inscribed in the church marketing trend, as well as define the negative consequences resulting from its dissemination. The applied research method is based on the literature analysis and case studies analysis.
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Apiem, Endemina Merry. "Makna Ararem sebagai Pendampingan Pastoral dalam Perkawinan Etnik Biak di Propinsi Papua." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 7, no. 1 (2021): 131. http://dx.doi.org/10.24114/antro.v7i1.24914.
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The purpose of writing this article is to analyze the meaning of ararem in the context of Biak ethnic marriage. In the Biak ethnic marriage tradition, there is a concept known as ararem. Ararem is a tradition of delivering the dowry of a future husband to his future wife. The provision of ararem has the following meanings, namely: first, the binding of kinship between clans / kerets, namely the male family and the female family, the second ararem as a sign of appreciation for women, third, the essential meaning of giving ararem as a sign of peace that contains prayer and The hope of a large family for a husband and wife to multiply to live happily and harmoniously in fostering a household. The research method uses descriptive analysis with a qualitative approach. This study will describe the sacredness of Ararem as assistance in Biak ethnic marriages and analyze Ararem as cultural heritage values which are used as counseling assistance in Biak ethnic marriages. In the tradition of ararem marriage, it is mandatory for Biak ethnicity to do so, because many ethnic groups believe that in ararem there is a sacred value, so if it is not done, then multi-ethnic marriage will not experience a happy and harmonious life. The purpose of writing this article is to understand the sacred value of ararem as a mentoring approach in pastoral by looking at local wisdom as a pattern of approach.
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Huang, Keji, Philip L. Pearce, Mao-Ying Wu, and Xiong-Zhi Wang. "Tourists and Buddhist heritage sites: An integrative analysis of visitors’ experience and happiness through positive psychology constructs." Tourist Studies 19, no. 4 (2019): 549–68. http://dx.doi.org/10.1177/1468797619850107.
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The influence of visiting Buddhist heritage sites on happiness is the core concern of this article. China’s four sacred Buddhist mountains provided the setting for the study. Sixty semi-structured interviews were conducted to examine the positive effects of Buddhism on visitors. Thematic analysis was first undertaken to understand the Buddhism-induced happiness. In the terms of Buddhism, the visitors’ happiness was related to the law of karma, impermanence and reincarnation. The PERMA model from positive psychology was then utilized as a second interpretive framework, in which positive changes in visitors’ attitudes, behaviours and life were noted. The links between the core values of Buddhism and the PERMA model were then established and portrayed. The study makes a theoretical contribution by connecting the positive psychology constructs and the effects of Buddhism in the tourism context. In addition, this study provides insightful suggestions for local communities to manage religious heritage sites sustainably.
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Edo, Vinsensius Rikardus. "Pola Tata Ruang Kampung Adat Wologai di Desa Wologai Tengah Kabupaten Ende." RUANG-SPACE, Jurnal Lingkungan Binaan (Space : Journal of the Built Environment) 5, no. 2 (2018): 201. http://dx.doi.org/10.24922/jrs.v5i2.43000.
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This article aims at exploring the characteristic of spatial pattern of Wologai Settlement, a unique traditional neighborhood of Ende-Flores. It studies the natural setting; customs and traditions; as well as spatial uses and functions. These elements are considered as encompassing elements conferring to spatial traits that characterize this Wologai Settlement. This research is a qualitative research and mainly uses a field survey method for its data collection. The article has three main parts. The first explains the existing Kampung Wologai and its unique physical natural setting. The second describes fundamental physical and non-physical elements determining the spatial formation of Wologai Settlement. And lastly, the third part presents discussion over intrinsic attributes imbedded within Wologai's spatial pattern. This study construes that the prominent circular spatial pattern of Kampung Wologai, on the one hand symbolizes a strong connection with a unique concept of kinship that creates a resilient society. And it is also a product of adaptation to terraced natural topography as well as a customary concept of orienting its neighborhood toward a mountain as a sacred natural feature, on the other.
 Keywords: Wologai settlement, spatial pattern, space, customs
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Wickström, Laura. "Contemporary environmentalism as a current of spiritual post-secular practice." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 419–32. http://dx.doi.org/10.30674/scripta.67425.
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Contemporary spirituality often bears the stamp of an eco-discourse. It is characteristic of post-spiritual practices that there is a blurring of the boundaries between the sacred and profane and in this sphere, influenced by the eco-consciousness, nature and the body can be sacralised. In this article the author looks into environmentalism as a current in spirituality. First spirituality as a concept is discussed. Second follows a section on aspects of contemporary environmentalism, dealing with new social movements, new identity and the main directions of environmentalism. After that, the distinction between environmentally motivated spirituality and spiritually motivated environmentalism is presented. At the end there is a short discussion of post-secular issues concerning environmentalism. Worldviews are no longer necessarily either religious or secular, but may also combine elements of rational secularity with enchanted spirituality. The blurring of the boundaries between secular and religious views and motives occur, as well as the separation of mind and body, rationality and belief, and human and nature.
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Illarionov, Grigory, and Vyacheslav Kudashov. "Carnival of Education: between McDonald’s and Traditionalism." Ideas and Ideals 12, no. 4-1 (2020): 129–44. http://dx.doi.org/10.17212/2075-0862-2020-12.4.1-129-144.
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The article by P.A. Orekhovsky and V.I. Razumov expresses the attitude of the Russian professors to the processes of transformation of domestic science and education and the search for their foundations, one of which was the concept of the carnival of M. Bakhtin. The applicability of this concept in relation to postmodern social reality is questionable, since the carnival involves the inversion of the “triumphant truth”, relativized in the familiar form of “buffoonery and debunking”. Modern reality no longer contains the “triumphant truth” that could be subjected to inversion; in this regard, only buffoonery remains from the concept of the carnival. We offer our own view on the foundations of the transformation of science and education in Russia, in a postmodern manner suggesting the duality of reality. The first is bureaucratic reality, described by the metaphor of McDonaldization (D. Ritzer), focused on the goal-oriented market relations of “educational services”, quantitative calculation of ratings and controllability of the system. The second reality is the collective unconscious of Russian teachers, whose position is not close to the carnival inversion of M. Bakhtin, but to the traditionalist mystical and religious inversion of R. Genon. Modernity appears to be a distortion of the primordial Tradition, the sacred initiation, in the role of which the Soviet system of science and education most often appears. Each phenomenon becomes the opposite of its true meaning - “servants” teachers, “athletes” scientists, “clowns” experts, while “true” science and education are presented as something self-evident. Both realities are not capable of dialogue, since the former is oriented towards market-oriented rationality and social opportunism, while the latter is oriented toward implicitly or explicitly sacred ethical values of the “cult of science and progress”. Under these conditions, it is naive for scientists to wait for an understanding of their intentions from the reality of the bureaucracy, but it is pointless and destructive to conflict with it. A more realistic way of developing science and education is the self-organization of the scientific community through the formation of circles and dialogue between them, which can be a real discussion.
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Golovushkin, Dmitrii Aleksandrovich, and Irina Ravkatovna Gumarova. "Expanding or limiting the boundaries of the “allowable”: to the problem of outlining the concept of “religious art”." Человек и культура, no. 5 (May 2020): 76–88. http://dx.doi.org/10.25136/2409-8744.2020.5.31638.
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Religious art is one of the most complex and controversial phenomena in the history of art. The attempts to conceptualize this phenomenon are relatively recent, and are carried out mostly in the context of the existence of confessional, ecclesiastical/nonecclesiastical, cult/atheistic art. Therefore, religious art within the Russian humanities traditionally receives ambivalent interpretation. In a narrow sense, religious art implies a combination of artworks with dogmatic, doctrinal, and liturgical meaning. In a broad sense, religious art represents a set artworks that reveal religious themes from ideological and figurative perspectives, reflect religious worldview, faith and experience, but do not carry sacred statues, nor intended for reverence, worship, liturgical practices. &nbsp;The author concludes that neither definition describes the distinctness and novelty of the religious art. The appropriate interpretation describes religious art as d both, ecclesiastical/non-ecclesiastical and cult / atheistic art. This leads to a terminological confusion, and doubts the need for introducing the concept of &ldquo;religious art&rdquo; and the phenomenon itself. The key towards understanding this phenomenon and a new definition of the concept of &ldquo;religious art&rdquo; can be their context &ndash; the European and Russian secularization. It is not coincidental that the first was addressed, and the second was deliberately formulated at the turn of the XIX &ndash; XX centuries. Religious art mainstreams during the historical periods when the boundaries of secularization/religion become flexible, initiating struggle for them.
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Koraev, German. "Biopolitical Foundation of The Theory of M.M. Bakhtin's Carnival." Philosophy. Journal of the Higher School of Economics V, no. 2 (2021): 98–122. http://dx.doi.org/10.17323/2587-8719-2021-2-98-122.
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Bakhtin is an ambiguous thinker, who manifests himself as well in the political interpretation of his ideas. The political context of Bakhtin's thought is mostly considered based on the work “Rabelais and His World”. The article aims to identify the meaning structures of Bakhtin's work on Rabelais, which determine the political interpretation of his concept. The highlighted meaning structures are interconnected. They represent a series of Bakhtin's theses on the classificatory character of the division of cultural consciousness, on the decline of the laughter principle, etc. These theses form a coherent narrative that can be interpreted in completely different ways. Bakhtin's concept may be presented by interpreters in liberal or leftist way, as well as deeply conservative. These interpretations are based on different understandings of the status of carnivalization, which is essentially identical to the phenomenon of transgression. Accordingly, the second aim of the article is to show how Bakhtin understood transgression. To contextualize Bakhtin's concept of carnivalization, some of his points, which are similar to the ones made by the theorists of the ambivalent sacred (J. Bataille and R. Caillois) are considered. But a fact remains that requires explanation: Bakhtin's thought does not fit well into the framework of one or another political interpretation. As an explanation, a hypothesis of the biopolitical basis of Bakhtin's concept is put forward. The Agamben's figure of naked life constituted by sovereign power is contrasted with the Bakhtin's figure of material-bodily bottom, as the idea of the collective immortality of the people.
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Rosenholm, Arja, and Elena Trubina. "”Pohjoisen teksti” – kirjallisuudentutkimus kansallisen eetoksen rakentajana?" Idäntutkimus 28, no. 1 (2021): 36–49. http://dx.doi.org/10.33345/idantutkimus.107840.
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Artikkeli käsittelee venäläisten kirjallisuuden- ja kulttuurintutkijoiden 2000-luvulla kehittämää ”pohjoisen tekstin” (Severnyj tekst) kulttuurista konseptia. Aineistona ovat artikkelikokoelmat (2014–2017), joissa erityisesti Arkangelin Pohjoisen (arktisen) federaatioyliopiston tutkijat esittelevät pohjoisen tekstin konseptia ja sen soveltamista kaunokirjallisuuteen. Artikkeli tarkastelee konseptia geopoetiikan ja geokulttuurin näkökulmista ja kysyy, mikä on kirjallisuudentutkimuksen rooli alueellisen identiteetin luomisessa ja kansakuntaa rakentavien ideologisten merkitysten synnyttämisessä. Kulttuurisemioottinen konsepti yhdistää kielen, kirjallisuuden, filosofian ja tilan tutkimuksen. Kyse on pohjoista kartoittavasta metatekstistä (sverhtekst), joka esittää pohjoisen alueen ”sakraalin maantieteen” mytopoeettisena tilana ja jonka retoriikka luodessaan kansallista ja etnistä yhtenäisyyttä sulauttaa toisiinsa alueellisia ja valtion rajoja.
 The “Northern Text” – literary studies creating a national ethos?
 Regional narratives are actively examined in area studies and Slavic studies, but it is less-known how artistic renderings of spatial belonging and regional identity become included in current state ideologies. Drawing on cultural semiotics, geopoetics and geoculture, we highlight how the concept of the Northern text is applied to the text corpus of Russian literature on the North. Having examined the collections of articles published by Russian scholars based in Arkhangelsk in Northwest Russia in 2014–2017, we show, first, that the concept of the Northern Text combines language, literature, philosophy and space-oriented research in cultural semiotics; second, that the image of the northern region has been read through “sacred geography”; and third, that the rhetoric of the concept creates national and ethnic unity in the nation by merging the borders of the region and the state.
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Fattah, Abdul. "Rethinking Jacques Derrida’s Deconstruction and its Relevance to the Study of Islam." Ulumuna 23, no. 1 (2019): 113–34. http://dx.doi.org/10.20414/ujis.v23i1.349.
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This article examines Jacques Derrida’s concept of deconstruction and its implementation in the context of contemporary Islamic studies. Philosophically, the status of texts should not be regarded merely as writing because the meaning goes beyond the lexicogrammatical boundaries. Hence, scrutinizing ways to unveil hidden meanings possibly entail subjective or partial values embedded in the texts, particularly religious texts pertinent to Islamic civilization (turāth). Based on the philosophical analysis of the Derrida’s work, this study shows that there are at least two points of the relevance of the Derrida's philosophical thought to deconstruct the turāth and the Western domination in Muslim society. First, it is a useful device to criticise and deconstruct religious thoughts and texts, which are, to some extent, still dominant and considered sacred. These cover a wide range of Islamic texts that build Islamic civilization, from mysticism, law to theology. The second dimension is dismantling the context (today Muslim civilization) through decentralization of the Western hegemony and promotion of Occidentalism, a way of seeing the West from the East.
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Clarke, Sathianathan. "VIEWING THE BIBLE THROUGH THE EYES AND EARS OF SUBALTERNS IN INDIA." Biblical Interpretation 10, no. 3 (2002): 245–66. http://dx.doi.org/10.1163/156851502760226266.
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AbstractThis paper sets out to do four things. First, it situates the concept of Subalterns in the Indian context. Caste plays an important part in its definition. Subalterns are the outcaste (Dalits) and non-caste (Adivasis) communities in the process of contracting a labouring people's solidarity. Second, it submits a methodological argument. In dialogue with postcolonial discourse on biblical interpretation, it makes the case that subalternity is characterized by the primary interplay of domestic, local and particular mechanisms of power. Thus, this location must be the starting point for interrogating the Bible from the Subalterns' viewpoint. Third, it examines the complex pattern of changes that the Bible brought about for Subalterns. Three aspects are accentuated while discussing the Bible in relation to Subalterns in India: the Bible entered into a Subaltern world that already had a long history of iconizing material objects of sacred power; the Bible was an important instrument for expounding and expanding colonial mission activity; the Bible functioned as an alternate canon within the worldview of Hinduism, which kept its sacred book (Vedas) beyond the reach of Dalits and Adivasis. Finally, it extrapolates three aspects of Subaltern biblical hermeneutics in India. There is an attribute of generosity employed in retrieving universal axioms from the Bible, which is not devoid of imaginative contextual amplification in its application to human life. Moreover, Subalterns' interpretation of the Bible is directed by the goal of transformation rather than understanding. Furthermore, the summons of Subalterns' hermeneutics is not only to take up the challenge of working within the multiscriptural context but also to take seriously the ramifications of doing hermeneutics in the multimodal and multimedia context of the Dalits and the Adivasis of India.
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Budraitskis, Ilya. "What is “Restrained” by the katechon? The Finitude of the State in Conservative and Socialist Thought." Philosophy. Journal of the Higher School of Economics V, no. 2 (2021): 13–33. http://dx.doi.org/10.17323/2587-8719-2021-2-13-33.
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The concept of katechon (“that which withholds”), essential to both the theological tradition and modern political philosophy, originates in Second Thessalonians by Paul the Apostle. This withholding force which resists the coming of the end times has often been identified with the Roman Empire (and later with the Christian imperial state), the latter seen as a protected space that enabled the spread of the Good Tidings. This mission of containment, on the one hand, endowed the state with a sacred character, but on the other, it marked the state's finitude and imperfection. By withholding time, the katechon does not remove but preserves contradictions and heterogeneity, accepting its incompleteness as the burden of its own mission. In its secularized form, the restraining state conceives of society as an antagonistic space of struggle and conflict, and the function of political power is linked to the establishment of a temporal equilibrium with historically contingent and relative forms. In conservative thought, the katechon state guards society from unifying equality and rationalization, and individuals from the illusion of perfection and moral harmony. The understanding of the state as a force that rises above the disparate elements of society and preserves it against its inherent chaos was also at the core of the Marxist concept of the state. This article, based on a wide range of authors (T. Hobbes, K. Marx, K. Schmitt, K. Leontiev, D. Agamben) will consider conservative and leftist interpretations of the state, which accept and develop the idea of katechon and its interpretations not directly connected with the concept of state power.
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Koláček, Jakub. "The Qur’ān as a Source for Contemporary Islamic Environmental Ethics." Archiv orientální 88, no. 2 (2020): 221–48. http://dx.doi.org/10.47979/aror.j.88.2.221-248.
Full textAbstract:
Since the surge of interest in environmental problems in the 1960s the world has seen a growing concern for such issues which – from its outset – has been voiced by, among others, religious actors. This paper analyses a selection of contemporary texts on the environment and the current ecological crisis which originated in the Islamic cultural milieu, and addresses the specific problem of their relation to the ethical view of nature in the Qurʼān. To that end, the first section of the study attempts to investigate the ethical view of nature within the Qurʼanic revelation, drawing on the outline of the Qurʼanic ethical world view as well as the methodology for the study of the ethico-religious concepts in the Qurʼān devised by Toshihiko Izutsu. The second part of the study compares this view with the actual interpretation of the Qurʼanic text in contemporary ethical deliberations. The study thereby attempts to show both the differences between the ethical view of nature in the Qurʼān and its contemporary perceptions articulated by the Islamic environmental ethical discourse and the common links which enable Muslim authors to seek answers to the questions of the day in the sacred scripture of Islām.
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Vollaard, Hans J. P. "Re-emerging Christianity in West European Politics: The Case of the Netherlands." Politics and Religion 6, no. 1 (2013): 74–100. http://dx.doi.org/10.1017/s1755048312000776.
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AbstractDoes Christianity re-emerge in politics even in the most secularized part of the world, Western Europe? In this article, the exemplary case of the Netherlands provides empirical evidence for two mechanisms of resurgent Christianity in party politics. In this way, the article also offers a more precise understanding under what conditions various dimensions of religion become (again) or remain politically significant. The first mechanism has been the incentive of secularization and secularism for remaining Christians to regroup in a so-called creative minority to convey an explicitly faith-based message to a broader public. Modernization has therefore not automatically meant less religion in politics. However, creative minorities remained a relatively minor affair in Dutch party politics, despite the large number of Christian migrants and their descendants. Second, Christian and culturally rightwing, secular parties have increasingly referred to a Judeo-Christian culture to mark the political identities of the European Union and its nations in response to Islam's growing visibility. The concept of Judeo-Christian culture foremost functioned as a sacred word to denote the liberal and secular order of the West, reflecting the re-emergence of Christianity as cultural phenomenon rather than faith in West European politics.
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Camorrino, Antonio. "Mother Nature and the nature of motherhood: Gestational surrogacy and ecospirituality as two postmodern forms of sacralization." Current Sociology 69, no. 2 (2021): 212–30. http://dx.doi.org/10.1177/0011392120964894.
Full textAbstract:
In this article the author aims to highlight some similarities and differences between the contemporary imagery of motherhood and that of ecospirituality. Apart from apparent differences, both these imageries are based on a peculiar alliance with nature. Demonstrating why these phenomena have to be considered postmodern forms of sacralization is the goal of this article. For this purpose, the author first briefly reconstructs some socio-historical stages of the imagery of the body and how this has changed from Christian to contemporary societies. The second section analyses the concept of health, focusing on the changes that affect the idea of death. The third section identifies the main features of gestational surrogacy as a characteristic phenomenon of late modern society. In the fourth section, the author shows the postmodern nature of gestational surrogacy. The fifth section compares the imagery of gestational surrogacy to that of ecospirituality, detecting some differences and similarities. In the conclusion, through an approach close to the sociology of religion, the author suggests that both these phenomena respond to the same demand for meaning and they are the product of a radical change in the relationship between human being, nature and the sacred.
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Lauwaert, Lode, and William Britt. "Gilles Deleuze on Sacher-Masoch and Sade: A Bergsonian Criticism of Freudian Psychoanalysis." Deleuze Studies 9, no. 2 (2015): 153–84. http://dx.doi.org/10.3366/dls.2015.0181.
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In the long line of French Sade studies, Deleuze's essay Coldness and Cruelty marks out a special place. By discussing Masoch both in addition to and in contrast to Sade, Deleuze reveals the stakes of his book: he wants to unmask the concept of sadomasochism as a clinical nonentity. In their paper, the authors explain the arguments supporting this project and show their relation to Deleuze's reading of Bergson. They then argue that there is a second, similarly Bergsonian criticism of Freudian psychoanalysis operating in the background of Coldness and Cruelty. This more wide-ranging criticism takes Freud to task for conceiving perversion, like neurosis, in Oedipal terms. This conception, Deleuze holds, forgets that perversion and neurosis represent two different worlds that essentially have nothing to do with each other despite crossing in clinical experience.
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Aljanabi, Ph D. Adel AbdulSattar AbdulHassan. "The right to life in Islam Study of rights and jurisprudential rulings comparison." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 212, no. 1 (2015): 267–96. http://dx.doi.org/10.36473/ujhss.v212i1.662.
Full textAbstract:
The right to life was the first fundamental rightsand the most important doctrinal rights approved by Islamic law for human dignity, and comes after other rights, it does not make sense to all the rights with the lack of this right. It is the right and most sacred and respected in the eyes of Islamic law, which necessitated the save and sponsorship and not abuse it, which it Makdt religious texts in the Qur'an and Sunnah frequent and categorical Sindh and significance.
 On the other hand these texts proved that the right to life in Islam Aigv when the human right to life, but in the right to life of animals and plants and all other living creatures.
 This research has dealt with the subject of the right to life and provisions that protect and preserve this right in Islamic law by detail because it is the most important kinds of rights in Islam, and the aim of the research is to demonstrate the keenness of Islam in its provisions and the provisions and purposes of the first priorities to save the soul and the bloodshed and respect the right to life, unlike what is happening today the waste of this right in the name of Islam with what we notice from a strong concern in the text and legal provisions of the emphasis on the sanctity of this right and worth the big
 In Islamic jurisprudence, we find all doctrinal matters related to this fundamental right, and associated legitimacy of the provisions, so ensure that this research to track some Matalq the right to life of the subjects, and the most important provisions in Islamic jurisprudence research and study in two sections: Section I with four demands: the first dealt with the concept of the right life, and in the second: rights jurisprudence in Islam, and in the third and fourth dealt with the right to life in the texts of the Qur'an and Sunnah. The second topic in which three demands: the first dealt with the right to life in the jurisprudence of rights, and the second dealing with some of the rulings affirming the sanctity of the right to life in a brief and whole, and in the third the right to life of the fetus in comparative jurisprudence will stand him Abeche detail in the Islamic Comparative Jurisprudence as permitted by Search volume first and because it represents the beginning of a fetus from the trip Second life.
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Mulawarman, Aji Dedi. "Presenting the Era (Masa)." International Journal of Religious and Cultural Studies 2, no. 2 (2020): 31–46. http://dx.doi.org/10.34199/ijracs.2020.10.01.
Full textAbstract:
This article aims to present a concept of era based on the Qur'anic idea of Al-Ashr. At the first presence, era, whether at historical level, or transcending it, has never escape holiness, as time and space where sacred moral act is always present. At the second presence, era is, in essence, holiness as a reality of being, reality of existence, and presence, where the entire range of the past, present and future is no longer important, even lost, but is a reality that is present in the era without era. At the third presence, holiness, on the other hand, must be historical for the task of the public in the name of love for God, which is part of the deepest consciousness of every human being and human relations where the past, present and future move historically in space and time. At the fourth presence, the real man is thus a man who always purifies his soul without pause in the historical space of time, even beyond it. At the fifth presence, the act of “so be it” (kun fayakun) of God exists, time exists throughout the span of time without any preconditions or constructions based on His commandments (namely Ibn Arabi Bipolar Triplisity).
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Tane, Moana Pera, Marita Hefler, and David P. Thomas. "Smokefree leadership among the Yolŋu peoples of East Arnhem Land, Northern Territory: a qualitative study." Global Health Promotion 27, no. 2 (2019): 100–108. http://dx.doi.org/10.1177/1757975919829405.
Full textAbstract:
This qualitative study examined smokefree leadership among the Yolŋu people, Indigenous landowners of East Arnhem Land. Despite disproportionately high smoking prevalence, the study found that most people enacted smokefree leadership within families and communities. While there was broad concern about not impinging on the autonomy of others, Indigenous health workers regularly advised clients, family and community members to quit smoking. This followed a general belief that the issue of smoking was best raised by health workers, rather than traditional leaders. Protecting children from second-hand smoke and preventing smoking initiation was important to all participants irrespective of their smoking status. An enduring and highly valued cultural connection to ŋarali’ (tobacco) remains an essential part of the sacred practices of the funeral ceremony, an important and unique social utility. The study found consensus among participants that this would not change. Navigating traditional connections to ŋarali’ in a context where most people are still addicted to commercial tobacco is challenging and requires respectful and culturally compelling approaches. Tobacco control initiatives with the Yolŋu should therefore utilise existing smokefree leaders within the social context in which ŋarali’ is valued and used, an approach that may resonate with other Indigenous Australian nations and communities.
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Fardian, M. Iqbal. "Buying Voters: Money and Political Transaction in Legislative Elections." Journal of Contemporary Sociological Issues 1, no. 1 (2021): 56. http://dx.doi.org/10.19184/csi.v1i1.21508.
Full textAbstract:
Political transaction has become a common phenomenon that accompanies elections. It does not only occur in countries with well-established democratic systems, but also in developing nations. Academic engagement with the concept of democracy increasingly explores its links to the chaotic commodification of electors' votes. Political transactions can trigger several problems, such as political structures, citizenship awareness, or cultural relations issues that form a democratic structure of the country. Political transactions are processes of negotiation that take place between elites. This paper explores the contestation of social positions to gain electors' votes in the context of the legislative election conducted in Banyuwangi. The strategies used by legislative candidates to obtain votes through transactional relationships demonstrates the various actors involved in general elections. First, the researcher argues that democratization has transformed the sacred position of the elites, especially the religious elite. Second, the complexity of relations between elites presents the position of a broker, which emphasizes the character of democracy in Indonesia, which is marked by issues of clientelism. Thus, it is essential to observe Indonesia's political praxis from the institutional practice point of view and its social problems that distort democratic values.
 Keywords: Clientelism, Transaction Cost Politic, Money Politics
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Byrne, Gary, and Tania Cassidy. "“Pleased To Be Sacked”: Coach Pat Lam’s ‘Learnings’ and the Evolution of a Professional Rugby Union Organisation." International Sport Coaching Journal 4, no. 3 (2017): 326–34. http://dx.doi.org/10.1123/iscj.2017-0062.
Full textAbstract:
In 2012 Pat Lam was dismissed (‘sacked’) as head coach of the Auckland Blues, a professional rugby union team in New Zealand. Within months of his sacking Lam had become the head coach of Connacht Rugby; an improving, but midlower table, professional provincial team in the west of Ireland. The purpose of this ‘best practice’ article is twofold. First, to illustrate how Lam used his dismissal (‘sacking’) from the Auckland Blues as a pivotal opportunity to learn, and develop, as a coach. Specifically his imperative that there needed to be clarity and communication of his coaching philosophy, and his quest for alignment between coach and organisation and his ‘belief triad’ (culture, leadership, the game). Second, in an effort to be more than a catalogue of ‘best practice’ strategies, we use the theoretical concept of ‘interruption’ to explain how disruption, disintegration and arresting problematic coaching situations, such as being dismissed as a head coach, can be instrumental in the development of, and learning by, the coach. In outlining Lam’s ‘best practice’ we draw on primary and secondary data sources, which document his stories of redemption and supports Gould’s (2016) case for greater integration of quality coaching stories into sport coaching scholarship.
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Kowalik, Barbara. ""Eros" and Pilgrimage in Chaucer’s and Shakespeare’s Poetry." Text Matters, no. 3 (November 1, 2013): 27–41. http://dx.doi.org/10.2478/texmat-2013-0024.
Full textAbstract:
The paper discusses erotic desire and the motif of going on pilgrimage in the opening of Geoffrey Chaucer’s General Prologue to The Canterbury Tales and in William Shakespeare’s sonnets. What connects most of the texts chosen for consideration in the paper is their diptych-like composition, corresponding to the dual theme of eros and pilgrimage. At the outset, I read the first eighteen lines of Chaucer’s Prologue and demonstrate how the passage attempts to balance and reconcile the eroticism underlying the description of nature at springtime with Christian devotion and the spirit of compunction. I support the view that the passage is the first wing of a diptych-like construction opening the General Prologue. The second part of the paper focuses on the motif of pilgrimage, particularly erotic pilgrimage, in Shakespeare’s sonnets. I observe that most of the sonnets that exploit the conceit of travel to the beloved form lyrical diptychs. Shakespeare reverses the medieval hierarchy of pilgrimage and desire espoused by Chaucer. Both poets explore and use to their own ends the tensions inherent in the juxtaposition of sacred and profane love. Their compositions encode deeper emotional patterns of desire: Chaucer’s narrator channels sexual drives into the route of communal national penance, whereas the Shakespearean persona employs religious sentiments in the service of private erotic infatuations.
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Tamasese, Kiwi, Carmel Peteru, Charles Waldegrave, and Allister Bush. "Ole Taeao Afua, the New Morning: A Qualitative Investigation Into Samoan Perspectives on Mental Health and Culturally Appropriate Services." Australian & New Zealand Journal of Psychiatry 39, no. 4 (2005): 300–309. http://dx.doi.org/10.1080/j.1440-1614.2005.01572.x.
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Objectives: The first objective was to develop a culturally appropriate research method to investigate Samoan perspectives on mental health issues. The second objective was to apply this to identify cultural values and understandings important in the care and treatment of Samoan people with mental health problems. Method: Gender-specific focus groups consisting of Samoan elders and service providers were facilitated by Samoan researchers in the Samoan language. Systematic analysis of the transcripts, adapted to the cultural context, were conducted in Samoan and later translated into English. Results: A culturally derived method, referred to as Fa'afaletui, reflecting Samoan communal values and familiar institutional structures within the community, allowed each focus group to come to a consensual view on issues discussed. The Samoan self was identified as an essential concept for understanding Samoan views of mental health. This self was described as a relational self and mental wellness as a state of relational harmony, where personal elements of spiritual, mental and physical are in balance. Mental ill health was sometimes linked to breaches of forbidden and sacred relationships, which could be addressed effectively only within protocols laid down in the culture. Additional stressors contributing to mental ill-health were identified as low income, unemployment, rising housing costs and the marginalization of Samoan cultural norms in New Zealand. Participants identified the need for a culturally based mental health service for Samoan people to address key cultural factors. Conclusions: The Fa'afaletui method is a new research method which is sensitive and responsive to Samoan cultural norms and is methodologically rigorous. Such an approach may be relevant for other Pacific Island cultures and other cultures, which have a strong emphasis on collectivity. The Samoan concept of self provides a theoretical foundation for understanding the mental health needs of Samoan people and a basis for developing appropriate services.
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Maldjieva, Viara. "Края на времената през погледа на неогносиса (върху материал от текстове на Петър Дънов)". Slavia Meridionalis 14 (27 листопада 2014): 385–405. http://dx.doi.org/10.11649/sm.2014.018.
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End of times through the eyes of neognosis (on Peter Deunov’s texts)Some Neognostic texts are in obvious intertextual and many-sided interrelations with Christian texts. An element of the semantic-pragmatic analysis of such texts should therefore be the study of these relationships with the Scriptures in the first place, since it is in their framework that conceptual content is often introduced: content characteristic to Neognostic spirituality through redefining the terms of Christian doctrine – especially those whose content is an essential part of Revelation. These terms (and concepts) undoubtedly include those associated with the end of times. One of these, the subject of this study, is The Second Coming of Christ. The material for analysis is taken mainly from the texts of the series “Sunday talks” by the 20th-century Bulgarian Neognostic Peter Deunov. The study comprises two stages.The first establishes the conceptual content of the term in Christian doctrine (in the text of Sacred Scripture and Sacred Tradition) as well as in spirituality. In the latter case, both the redefined and the suppressed / ignored elements of the Christian concept are important. The second stage seeks to establish the mechanisms of intertextuality: 1) the mode of relation to the Biblical text and the place this occupies in the author’s text, 2) the immediate and broader context of the quotations from Scripture in the Neognostic text, as well as the relationship between these quotes and the topic of analysed text, and 3) the means of interpreting Biblical quotations, and their function for the “theology“ of the Neognostic text. Koniec czasów oczami neognozy (na materiale tekstów Petra Dynowa)Część tekstów neognostyckich wchodzi w oczywiste i wieloaspektowe relacje intertekstowe z tekstami chrześcijańskimi. Z tego powodu elementem analizy semantyczno-pragmatycznej takich tekstów powinno być badanie tych odniesień na pierwszym miejscu do Pisma Świętego, bo w ich ramach często odbywa się wprowadzenie treści charakterystycznych dla danej duchowości neognostyckiej na drodze redefiniowania terminów doktryny chrześcijańskiej – a w szczególności tych, których treść jest mocno osadzona w Objawieniu. Do tych terminów (i odpowiednio pojęć) niewątpliwie odnoszą się te, które są związane z końcem czasów. Jeden z nich, będący przedmiotem badania w tej pracy, to powtórne przyjście Chrystusa. Materiałem dla analizy posłużyły przede wszystkim teksty z cyklu „Prelekcje niedzielne” bułgarskiego neognostyka z XX wieku Petra Dynowa. Badanie obejmuje dwa etapy.Na pierwszym etapie stwierdza się treść pojęciową analizowanego terminu w doktrynie chrześcijańskiej (w tekstach Pisma Świętego i Tradycji) oraz w badanej duchowości. Istotne dla tej ostatniej są tak przedefiniowane, jak i przemilczane / ignorowane elementy pojęcia chrześcijańskiego. Drugi etap ma na celu ustalenie mechanizmów intertekstowości: 1) sposobu odniesienia do tekstu biblijnego, miejsca, które ono zajmuje w tekście neognostyka, 2) bliższego i dalszego kontekstu cytatów w Piśmie Świętym i w tekście neognozy, jak również związku cytatów z tematem analizowanego tekstu, 3) sposobu interpretowania cytatów biblijnych, ich funkcji dla „teologii” tekstu neognostyckiego.
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Mauksch, Stefanie. "Managing the dance of enchantment: An ethnography of social entrepreneurship events." Organization 24, no. 2 (2016): 133–53. http://dx.doi.org/10.1177/1350508416644511.
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This article sheds light on public performances as important yet neglected sites for social entrepreneurship’s discursive expansion as a fashionable model for social transformation. It approaches the strategic considerations behind presentations aimed at ‘enchanting’ social entrepreneurship through sophisticated investments in spiritual, aesthetic and bodily involvement, and the impressive staging of Muhammad Yunus as a global hero. On a first analytical layer, these ethnographic insights broaden the explanatory basis for social entrepreneurship’s rising popularity. In academic literature, its recent prominence is either accepted as a given fact or critically explored through the theoretical lens of language effects, while modes of conviction that invest in the ‘extra-textual’ are largely ignored. Addressing this gap, the article portrays how organisational actors charged presentations with aesthetic significance, emotional fervour, spiritual dynamism and sensual pleasure to produce holistic experiences that allow people to connect the concept of social entrepreneurship to a felt sense of being-in-the-world. On a second layer, the analysis problematises the enchantment debate’s tendency to construct a secular–spiritual binary, that is, to perceive enchantment as arising either from powerful acts of managerial manipulation or from a deeply human desire to fill a religious void. Complicating this distinction, the article frames enchantment work in the social entrepreneurship field as an ambiguous ‘dance’ between the secular and the sacred—a paradoxical activity of amalgamating neo-rational considerations with the spiritualised pursuit of a global vision.
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El-Awaisi, Abd al-Fattah. "التأصيل للمصطلح والمفهوم النبوي "بيت المقدس": الحاجة لإعادة إحياء هذا المصطلح الإسلاميالتأصيل للمصطلح والمفهوم النبوي "بيت المقدس": الحاجة لإعادة إحياء هذا المصطلح الإسلامي". Journal of Al-Tamaddun 16, № 1 (2021): 163–79. http://dx.doi.org/10.22452/jat.vol16no1.12.
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Selecting the terminology is as important as creating concepts which represent the first nucleus and cornerstone in building perspectives from which the process of change emerges. On the other hand, the negligence of this pivotal and essential aspect leads to deficiencies and disastrous effects on community awareness and its preparatory process for change. Consequently, it is of utmost importance in the stage of knowledge-based preparation for the liberation of Bayt al-Maqdis (Islamicjerusalem) from the current occupation, to ground and root the concept and the prophetic terminology “Bayt Al-Maqdis”. As well as clarifying what is meant by this concept and term as a first foundational intellectual step for the upcoming liberation plan for this blessed and Holy Land. Thus, the key objective of this article is namely to ground the term and prophetic concept of “Bayt al-Maqdis,” and to clarify the need to revive this Islamic terminology. To achieve this goal, this article is divided into two parts; the first part discusses the origin of the name “al-Quds” and what is meant by it and its geographical boundaries in our current time, followed by discussing the origin of the term “Bayt al-Maqdis,” and how a new prophetic concept and term “Bayt al-Maqdis” was established with its sacred religious boundaries. The article presents the linguistic evidence from Arabic lexicons for the designation of the names “al-Quds” and “Bayt al-Maqdis,” the English translation of Bayt al-Maqdis to Islamicjerusalem and its consequences, and the importance of distinguishing between “Bayt al-Maqdis” and “al-Bayt al-Muqaddas” and identifying the meaning of the names associated with the Al-Aqsa Mosque and its compound. As for the second part of the article, it presents the urgent need for liberating the terminology and restoring its Islamic historical and geographical identity, thorough reviving the prophetic terminology used by the Messenger of God (PBUH), and clarifying the reasons that make the term “Bayt al-Maqdis” one of the best, most comprehensive, deepest, broadest and strongest terms. As well as the need for Muslims to use it and disseminate it. The discussion is then concluded by highlighting examples of the institutionalisation of the revival of the prophetic term “Bayt al-Maqdis” that has been commenced by the Academy of Islamicjerusalem Studies since 1990 worldwide.
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Perkins, Judith. "The “Self” as Sufferer." Harvard Theological Review 85, no. 3 (1992): 245–72. http://dx.doi.org/10.1017/s001781600000331x.
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The early Roman Empire provides little evidence for the personal religious feelings of its inhabitants; only a few texts reflect what we would call individual testimony of personal religious experience. The works of second-century authors which in fact display such religious feelings often offend modern sensibilities. Commentators have described Aelius Aristides'Orationes sacrae, the letters of Ignatius of Antioch, and theMeditationsof Marcus Aurelius as neurotic or pathological. In a recent book, for example, Charles A. Behr introduced a discussion of Aristides with the deprecatory comment: “peculiar and unpleasant though his personality may seem to us today.” The same offense, moreover, is ascribed to all three men, namely, an inordinate fixation on bodily pain and suffering. Interpreting these authors' textual emphasis on pain as merely a reflection of the pathology of aberrant individuals of the early empire is an unfair simplification of the texts. Such a reading prevents the recognition that their emphasis on pain and suffering reflects a widespread cultural concern of the period that used representations of bodily pain and suffering to construct a new subjectivity of the human person.
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Drozdova, Anastasiya O., and Vladimir V. Petrov. "RUSSIAN CLASSICAL LITERATURE IN READERS’ ONLINE COMMUNITIES." Вестник Пермского университета. Российская и зарубежная филология 12, no. 2 (2020): 90–99. http://dx.doi.org/10.17072/2073-6681-2020-2-90-99.
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On the Internet, readers of Russian literature create online communities (fandoms), in which users experiment with classical literature and construct their own versions of source texts. Although each separate fandom is dedicated to a particular classical work, authors (ficwriters) compare different classical texts and construct a common artistic space based on those. The article deals with the content and boundaries of the online corpus of amateur works based on Russian classical literature. The research subject is fanfics in which artistic worlds of several classical works are combined (crossovers). There are distinguished two forms of modeling a common artistic space in fandoms dedicated to Russian classical literature: 1) through the character's outlook and transformation of the traditional loci; 2) through the narrator’s outlook and creation of an unstable space. The first form involves separating space into ‘public’ and ‘intimate’; the second form is based on the division of space into ‘sacred’ and ‘ordinary’. To describe the connection of fanfics based on classical literature but published in different fandoms, we use the concept ‘superfandom’, which is a corpus of fanfics based on different classical works where texts are united by the types of transformation of original sources and by common strategies of readers’ reception. This binary typology of space reflects the features of perception of Russian classical literature in communities originally created by popular literature fans. On the one hand, ficwriters regard classical literature as an object of honoring; on the other hand, they use the poetics of space from different classical sources to show their own artistic preferences, including acceptance or rejection of Russian classical literature.
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Gunawarman, Anak Agung Gede Raka. "KONSEP DESAIN MITIGASI BENCANA KEBAKARAN PADA BANGUNAN PURA BERATAP IJUK." Jurnal Arsitektur ZONASI 2, no. 1 (2019): 25. http://dx.doi.org/10.17509/jaz.v2i1.15058.
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Abstract: The use of Palm-Fiber roof on sacred buildings in Balinese Temples still preserved well, however case of fire disasters becoming a threat in temple existence nowadays. Fire disasters could start with some sparks on roof section. Palm fiber and thatched roof are building materials that very vulnerable to fire disasters and when fire disaster happens because of this materials,it could easily spread out the fire on other building next to it. This article was an article created by purposed to give an idea or innovation in fire disasters mitigation especially in temples or “palinggih” with palm-fiber roof. Content explanation using concept design model and system scenarios related to extinguished fire with conventional fire extinguisher tool. Automatic fire extinguisher concept design which installed on roof section of building or “palinggih” with palm fiber roof only had two alternative models. First model for building with roof sized not more than 3x3m, and second model for roof sized more than 3x3m. The Consideration is head sprinkler that only could served on 3 m maximum radius. This article still a concept design and still need some testing on the field on next research. Keywords: mitigations, fire disasters, palm-fiber roof Abstrak: Penggunaan atap ijuk pada bangunan-bangunan suci di pura-pura di Bali masih tetap terjaga dengan baik. Namun, beberapa permasalahan yang terjadi belakangan ini adalah banyaknya kebakaran yang terjadi di pura-pura dan diawali dari percikan api pada bagian atap. Atap ijuk dan atap alang-alang adalah material yang sangat mudah terbakar dan mudah menjalar ke bangunan lain. Hal itu juga terjadi disaat terjadi kebakaran di atap ijuk bangunan pura yang memiliki lebih dari satu bangunan beratap ijuk dengan posisi yang berdekatan. Tulisan ini merupakan sebuah tulisan yang bertujuan untuk memberikan gagasan dan inovasi dalam mitigasi bencana kebakaran khususya di pura atau palinggih dengan atap ijuk. Penjelasan materi dengan menggunakan model desain konsep dan skenario sistem-sistem pemadam kebakaran dengan perlengkapan yang digunakan pada sistem pemadam pada umumnya. Konsep desain pemadam kebakaran otomatis yang dipasang pada bagian atap dari bangunan atau palinggih dengan atap ijuk untuk saat ini hanya mempunyai dua alternatif model. Model pertama diperuntukkan untuk bangunan dengan atap berukuran tidak lebih dari 3x3m, dan model kedua untuk atap yang berukuran lebih dari 3x3 m. Pertimbangannya adalah head sprinkler yang hanya mampu melayani radius maksimum 3 m.Tulisan ini masih berupa desain konsep dan masih perlu uji coba di tahap berikutnya.Kata Kunci: mitigasi, kebakaran, atap ijuk
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Sarjana, I. Putu, I. Putu Gelgel, and I. Wayan Budi Utama. "The Dynamics of Tri Hita Karana Implementation in The Balinese Hindu Residence in South Denpasar." International Journal of Interreligious and Intercultural Studies 3, no. 2 (2020): 58–68. http://dx.doi.org/10.32795/ijiis.vol3.iss2.2020.1091.
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This article aims to analyze the dynamicity of Tri Hita Karana implementation in South Denpasar regarding the causing factors, the dynamic forms, as well the implication on the Hindus community life. This research was conducted using qualitative methods. The data were collected through document study, observation, and in-depth interviews with 25 informants. The collected data were analyzed by the theories of hegemony, social change, socio-cultural system critical, and adaptation. The results showed: First, the factors causing the dynamicity of Tri Hita Karana in the residential area of Hindus are urban modernization, population growth, spatial planning policies and settlement development, and rationalization in building construction. Second, the dynamics of Tri Hita Karana in these residentials are: (a) In the palemahan area, land conversion has displaced the subak and Ulun Suwi temple, violation of the principles of Balinese Traditional Architecture (ATB), displacing the existence of the open space; b) The pawongan area is characterized by increasingly heterogeneous, multi-ethnic and multi-cultural citizens.; (c) In the parahyangan area where the building layout was not reconstructed, the holy place Merajan was built on the upper floor of the residence. Third, the implications of the dynamics of Tri Hita Karana in the residential area of Hindus in the South Denpasar, include: (a) The palemahan area implies the use of land space based on the principles of effective, efficient, and economical, but the concept of ulu teben and kaja-kangin as the Balinese sacred orientations is still maintained; (b) The pawongan area is characterized by the behavior of city dwellers looking for Social space and spiritual recreation; (c) The Parahyangan area is characterized by praying activities at Merajan and Padmasana on the upper floor of the residence. To enforce the Tri Hita Karana, the misuse (disorientation) of spatial planning needs to be anticipated.
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Dobyčina, Anastasia. "A “Divine Sanction” on the Revolt: The Cult of St. Demetrius of Thessalonica and the Uprising of Peter and Asen (1185–1186)." Studia Ceranea 2 (December 30, 2012): 113–26. http://dx.doi.org/10.18778/2084-140x.02.10.
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The paper examines the role of the cult of St. Demetrius of Thessalonica as a tool of maintaining legitimacy of the anti-Byzantine revolt in Tărnovo, 1185–1186, led by brothers Theodore-Peter and Asen-Belgun, which is viewed in the modern scholarship as a starting point of the history of the so-called Second Bulgarian Empire. Apart from the peculiarities of the official and popular veneration of St. Demetrius in Byzantium by the end of the 12th C., the main emphasis is made on the celebration, arranged in Tărnovo on St. Demetrius’ day, 1185, by Peter and Asen. The fact of the construction there of a special house of prayer in the name of the all-praised martyr Demetrius (Nicetas Choniates) and the presence of a certain icon of the saint as well as, probably, that of his relic, shedding the holy ointment, can be interpreted in terms of the concept of “hierotopy”, introduced recently by A. Lidov. At any rate, one can speak of attempting to replicate in Tărnovo the sacred space of the Thessalonican shrine of St. Demetrius in order to convince the Bulgarian rebels of the “true” presence of St. Demetrius among them. The parallel is drawn between the celebration in Tărnovo and another well-known “hierotopic project” of the late 12th cent., performed by prince Vsevolod III in Vladimir-on-Kljaz’ma, Russia, which also encompassed the construction of the church in the name of St. Demetrius, where his miracle- working relics from Thessalonica were housed. The similarity between the two “projects“ is obvious, but they must have been inspired by clearly different causes: if Vsevolod III tried only to raise the authority of his power to that of the grand princedom, being an absolutely legitimate ruler, then Peter and Asen had to justify the legitimacy of their own, questioning that of the Byzantine Empire.
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Van Hal, Toon. "Protestant Pioneers in Sanskrit Studies in the Early 18th Century." Historiographia Linguistica 43, no. 1-2 (2016): 99–144. http://dx.doi.org/10.1075/hl.43.1-2.04van.
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Summary Sanskrit has played a notable role in the history of the language sciences. Its intensive study at the turn of the 19th century went hand in hand with the institutionalization of linguistics as an independent academic discipline. This paper endeavours to trace the earliest Sanskrit studies conducted by Protestant missionaries in Tranquebar (present-day Tharangambadi in Tamil Nadu) under the auspices of the Dänisch-Hallesche Mission from 1706 onwards. In contrast to some of their Jesuit colleagues, the Protestant missionaries did not leave us full-blown manuscript grammars. However, this does not imply that the Tranquebar missionaries had no interest in the sacred language of the Hindus. It was, of course, the primary concern of all missionaries to spread the word of Christ among the indigenous people. Hence, they placed an extremely high value on a firm command of the local vernacular languages. In the case of the Tranquebar missionaries, the study of both Portuguese and Tamil was, therefore, prioritized. In a second stage, however, many of the Tranquebar missionaries, once they had mastered the local vernaculars, gained interest in Sanskrit, which they frequently styled ‘Malabaric Latin’. Partly on the basis of unpublished manuscript sources, this paper (a) investigates why the Tranquebar missionaries were interested in Sanskrit in the first place, (b) surveys the numerous problems they had to overcome, and (c) studies their interaction with scholars working in Europe, from whom they received many incentives. In so doing, the paper investigates to what extent this 18th-century interest in Sanskrit reflects a fascination with the original traditional culture and religion of South India. In conjunction with this, the paper also examines to what extent this largely overlooked chapter in early Sanskrit philology may shed an indirect light on the specific role of Sanskrit in the institutionalization of linguistics.
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Ūdre, Sandra, and Ivars Magazeiņs. "TRANSLATION OF LINGVOTERRITORIAL DICTIONARY OF LATGALE INTO LATGALIAN: CONCEPT AND IMPLEMENTATION." Via Latgalica, no. 5 (December 31, 2013): 32. http://dx.doi.org/10.17770/latg2013.5.1648.
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The translation of the “Linguoterritorial Dictionary of Latgale” into the Latgalian language (one of 4 languages of the dictionary) is the biggest large-volume comprehensive set of existent Latgalian texts in the Latgalian orthography of 2007. The subject matter of the entries of this dictionary covers almost all spheres of life and even reveals style nuances within the framework of popular science texts, so the texts may sometimes seem to be radical and unprecedentedly innovative. The translators would be happy to keep to the current orthographic norms and practice-fixed options of Latgalian, however, answers to the numerous problematic issues (the display of Latvian personal names, palatalization/ softening of foreign words, suffix endings of less- used nouns, etc.) cannot be found in the sources known to specialists working with Latgalian literary/ written language, and sometimes may be resolved through individual consultations with experts of the Latgalian language This shows the need to resume / renew the work of the subcomission of Latgalian written language, as well as the necessity of a modern Latgalian spelling dictionary. Regarding lexical issues, the translators are aware that Latgalian texts may always be "pulled in one specific direction”, and then the right arguments are found: 1) in the direction of Lithuanian culture layer (understanding of the basis of the Balts parent language), in the direction of Slavic culture layer (recognition of the natural historical reality when Polish or Russian dominated in Latgale, retaining their influence), in the direction of Latvian (definition of the national identity), 2) it is possible to “fall into the ditch” of neologisms or archaisms, 3) it is also possible to overestimate the role of the recipient (understanding or non-acceptance). The observation of the “golden midway” seemed to be the most difficult challenge. During the search for more accurate equivalents, the synonym group was always determined, as well as compliance of the dominated seme with any context was weighted. The choice of equivalents is made easy not by the richness of the synonym group, but by the oppositional character of their meanings (Rozenbergs 1995: 153). This paper describes the realized principles and most typical cases during the translator work. First, individual style of translators is preserved, therefore in the use of neutral lexemes in the “Linguoterritorial Dictionary of Latgale” synonymy is allowed, which is non-determined by other criteria, such as: saulis grīžki / saulis meitovys ‘solstice’, ci/voi ‘or’, nedeļa/savaite ‘week’, gastēt/cīmuotīs ‘to be visiting’. Second, in other cases, when a number of Latgalian equivalents correspond to only one Latvian equivalent, the qualitative difference of synonyms was searched for (on the functional level and seme level). For example: 1) there are three Latgalian equivalents to Latvian "tulkot” ‘translate, interpret’, one of which “tulkuot” (respectively tulkuojums, tulkuotuojs ‘translation, translator’) is used to denote professional translation, however “puorlikt” (calque of germanism “übersetzen”) is used, when speaking about the translations of sacred/ spiritual texts of the 18th century. In its turn, “atvērst” (compare with Lithuanian “versti”) is not used due to the misleading homonymy with Latvian “vērst” ‘to turn, direct, point); 2) Latvian word "saimniecība” ‘economy, industry, farm, housekeeping’ in Latgalian texts corresponds to saimnīceiba "zyvu saimnīceiba” ‘fish industry’ as well as to saimisteiba "zemnīku saimesteiba” (farm, resp. economic entity); 3) Latvian "deja” ‘dance’ - Latgalian "dzyga" as an ethnographic dance, "daņcs” as any dance, "deja” in usual compound names (e.g. Dzīšmu i deju svātki) 4) Latvian "virsnieks” ‘military officer’ – Latgalian "oficers” and not "viersnīks” in order to avoid the misunderstood homonymy with the Latgalian lexeme “vierseiba / vierseibnīks” ‘management, authorities / boss’. Third, etymological specificity of Latgalian equivalent may limit its use, and in other contexts another lexeme has to be used, e. g. the denotative seme of the Latvian lexeme "zupa” is - ‘liquid food, meal’, but Latgalian “virīņs” – 'cooked food/meal’, so in the word combination "soltuo zupa” ‘cold soup’ another lexeme "zupa” is necessary. It is usual, that “behavior” against occasionalisms is favorable in artistic texts, but they are irrelevant/ impertinent in scientific and popular style. However, translators took the liberty to use not only widely accepted neologisms (e. g. “škārsteiklys” ‘internet’), but also to offer their own occasional neologisms (dreizynuot, mudrynuot ‘to accelerate, to speed on’, tuoļuokuot ‘to continue’, parūceibys ‘advantage’, sasprīdums ‘decision’, pasavierieji ‘spectators, onlookers’, ītums ‘course of life; annual, day, week set’, apdzeive ‘ancient settlement’, breinuojums ‘astonishment, wonder’, pasūlejumu palete ‘a set of offers’, zeimyns ‘brand, trade mark’, makšariešona ‘fishing, angling’, daīmameiba ‘accessibility, availability’, seneiba ‘ancient times’, augzeme ‘top soil’, perekļuot ‘to nest’, svešlītyns ‘foreign body’). However, the following principle, that is firmly adhered, is that new word / formation/derivation is recognizable by the root and experimental by affixes.
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Kamenieva, Anna. "Stylistic features of the choral concerto “Witchery songs” by M. Shukh." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 55, no. 55 (2019): 122–35. http://dx.doi.org/10.34064/khnum1-55.09.
Full textAbstract:
Background. The current paper provides an intonation and dramaturgical analysis of the choral concerto “Witchery Songs” by a contemporary Ukrainian composer M. Shukh (1952–2018). It reveals stylistic features of the late composition, presents an argument for its affiliation to the meditative sphere enriched with new stylistics, which can be seen in the semantics of contemplation, philosophical and psychological focus (the first movement), the concept of “Light” (the second miniature) as well as composure and blissful sleep (final). Objectives. To reveal stylistic features of the choral concert “Witchery songs” in order to understand the multidimensionality of the late style of M. Shukh (2010). Methods. The methodology of the research is based on the genre, stylistic, structurally functional, intonation-dramaturgicaland semantic scientific approaches. Results. The structure of the cycle includes three miniatures created in different years (1993, 2006 and 2009). The composer combined them into a new author’s concept: the unifier was the image of the author’s contemplation, meditation on various images of O. Kryvoruchko’s poetry, which was related to his spiritual universe. The program title of the cycle “Witchery Songs” chosen by the author is general, borrowed from the dramatic imaginary sphere of the first movement. The first movement “Practising witchery on a Gray Seagull” embodies the image of a seagull appearing in different forms: as a white bird, a symbol of purity, and the grey one, which had been grief-stricken and died, leaving behind baby seagulls. The poetic text is abundant with symbols of death (“black water”, “bitter mountain”), and vice versa, with signs that symbolize hope: “clear field”, “pure wonder”, “white grasses”. At the same time, the name of the movement, its folklore bias and content also point to the image of witchery, which is embodied by M. Schukh in thematism through meditation (means of tempo and timbre dramaturgy, “dark” modal and tonal focus). The metrical organization of the movement attracts attention. If the beginning of the introduction is presented in the 4/4 time, then in the enunciation of the main theme (bar 7) the composer uses an odd meter of 11/8 with the subsequent change to 10/8, 5/8, then 3/4. The frequent change of the metric rhythm indicates the relation of the musical stylistics of this theme to the Ukrainian folk-song tradition. The second movement “Night” contains no specific symbolism of practising witchery: the semantics of the night includes rather a genre model of a nocturne with its onomatopoeia (breeze, bells, stars, moon). A beautiful pattern is perceived as an intermezzo between the dramatic text of the cycle exposition and the celestial lullaby, which elevates the earth’s feelings to the Light. The movement reveals a magical picture of nightlife. The composer embodied this contemplative image by creating light meditation. Major colour, quiet dynamics, slow tempo, and chamber-like use of musical expressiveness all contribute to the basic essence of a meditative state – calmness and relaxation. Meditative onomatopoeia interfuses the whole movement – a light breeze, lighting up the stars. The image of the bell is found in all parts: the first soprano part has a poetic text – “the wind tinkles “, the alto one has mormorando, a singing technique, the second sopranos – syllables “din, don” with sonorous singing of the last “n”. In this part the composer often applies the techniques of free development – glissando, tenuto, rhythmic variety – triples, long delays. In such a way the artist sought to “let the performers go”, creating a meditative image of night silence. In the third movement, “Angelic lullaby,” meditative semantics is multiplied, since the genre of lullaby, like meditation, has a calming effect. Thanks to its name the composer gave the song a higher, deeper meaning. Musically, the composer filled the imagery of the movement with an incredibly expressive theme, onomatopoeic techniques similar to the previous movements: imitation of a breeze, hum of birds, stream overflows. Basically, the theme of the movement unfolds with the help of a spiral-like motion technique, the sound of which contributes to the lulling of a baby to sleep. The rhythmic basis of the theme is coloured by the intonational ostinato. The metro-rhythmic structure plays a special role in the dramaturgy of the movement: the composer often changes time signature, a large number of syncopescolour the musical texture, adding depth and at the same time lightness to the texture, and making the choir sound elusively charming. Conclusions. The semantics of the work is formed by stylistic synthesis (folk elements of the musical language embedded in the poetic text of O. Kryvoruchko; sacral signs – bells, angelic lullabies and onomatopoeia), emphasized at the soundintonational level. Taking into account the program subtitle (Practising witchery), the work, at first glance, seems to be a “cognitive dissonance” in the context of spiritual themes predominance in M. Schukh’s music. However, in the original concept of the composition, the composer clarifies for the thoughtful listener his idea – “modulation” way from mythopoetic (earthy) magic to the sacredness of the spiritual type (blissful sleep). The use of folklore stylistics shows that the artist continued the national tradition of O. Koshits, L. Dychko, Ye. Stankovich and others in the choral genre. Such a genre-stylistic decision is today perceived as an actualization of the appeal to traditional folk art, through the lens of philosophicalreligious poetics of author’s thinking.