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Journal articles on the topic 'Taboo'
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1
Simangunsong, Reka, Tasnim Lubis, and T. Thyrhaya Zein. "TABOO AND EUPHEMISMS IN BATAK TOBA CULTURE." Linguistik, Terjemahan, Sastra (LINGTERSA) 2, no. 2 (August 28, 2021): 31–39. http://dx.doi.org/10.32734/lingtersa.v2i2.8553.
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Even though both are prohibitions, the terms taboo and taboo are two different things. Taboo causes violators to be plagued, while taboo only causes physical sanctions or social sanctions. To avoid violating the pronunciation of taboo words, substituting words or sentences that are considered taboo is carried out. Suppose spoken in a context to change the connotation of the consequences of the mention (euphemism). This study focuses on finding out what taboos and euphemisms are in the Toba Batak culture. The method used in this research is descriptive qualitative by using observation and interview techniques. The study results found that there were five types of taboos and euphemisms found in the Toba Batak culture. First, taboos and euphemisms on gender {boru-boru > ito (woman), ripe > parnijabu (wife)}. Second, taboos and euphemisms are related to body parts {mapampang > hahurangan dipamatang (disabled)}. Third, taboos and euphemisms related to death {(mate > monding (death)}. Fourth, taboos and euphemisms are related to philosophy, religion or customs, such as the taboo on marrying a clan.
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Liu, Y. "On the Cultural Reflection of the Chinese Taboo Language." ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ 104, no. 4 (2023): 109–11. http://dx.doi.org/10.18411/trnio-12-2023-213.
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With the increasing communication between people from different cultures, many taboo language problems emerge. Taboo language is not only a linguistic phenomenon, but also a cultural phenomenon. Different social backgrounds and historical cultures will have different language taboos. Taboo language is changing continually with time. Taboos in the Chinese language reflect the cultural practices, religious beliefs and moral traditions of the Chinese people. Starting from "taboo language", this thesis adopts the method of analysis to study the origin and development of Chinese taboo language, introduces the national psychology, religious beliefs, social customs and cultural background of the Chinese nation, further explores the cultural roots that cause Chinese taboo language, and reveals the profound cultural connotations of Chinese taboo language.
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Fershtman, Chaim, Uri Gneezy, and Moshe Hoffman. "Taboos and Identity: Considering the Unthinkable." American Economic Journal: Microeconomics 3, no. 2 (May 1, 2011): 139–64. http://dx.doi.org/10.1257/mic.3.2.139.
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A taboo is an “unthinkable” action. Even the thought of violating a taboo triggers a punishment. We consider a model in which taboos are part of the definition of one's identity. Deliberating over breaking the taboo changes the individual's choice set, and provides information on possible private benefits. The strength of the taboo is determined by the number of individuals that obey it. We analyze the relationship between social heterogeneity and taboos' strength. We then examine societies in which individuals choose among several identities characterized by different taboos. We characterize the conditions that give rise to a multi-identity society. (JEL Z13)
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Yunita, Tria, and Chattri Sigit Widyastuti. "TABU BAHASA WANITA TENTANG ISU CHILDFREE PADA AKUN INSTAGRAM @GITASAV." SeBaSa 7, no. 1 (May 30, 2024): 127–37. https://doi.org/10.29408/sbs.v7i1.24684.
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This research discusses language taboos. Language taboo is defined as speech that is prohibited or refers to taboos in action, social or cultural. This research aims to examine the types of women's taboo language on the Instagram account @gitasav which raises the issue of childfree. This research uses the theory of types of language taboo from Timothy Jay which divides language taboo into 7 types. In this research, the focus is on the types of vulgar language taboos and insulting language taboos. The method of providing data used is the observation method using note-taking techniques. The data analysis method used is the matching method and the technique of asking comparisons (HBS) and comparing the main points (HBSP). The results of this research show that the use of taboo language, insults, is more dominant in the comments column of the @gitasav account as a form of disapproval of the childfree issue. In this research, 9 data on women's language taboos were found which were categorized into 3 data types of vulgar language and 6 data types of insults.
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Barus, Jumat. "TABOO AVOIDANCES IN KARO LANGUAGE." Language Literacy: Journal of Linguistics, Literature, and Language Teaching 4, no. 1 (June 12, 2020): 101–11. http://dx.doi.org/10.30743/ll.v4i1.2453.
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Civilized society like Karo knows taboo culture and how to avoid it well, so that they can be avoided from social conflict and can live peacefully. However, taboo in language and the way to avoid them are considered increasingly scarce as globalization develops among the current millennial generation. As an effort to provide an understanding about the matter concerned towards future generations, this study describes various ways of avoiding the three types of taboo in Karo: taboo in kinship, i.e. among bengkila and permain, turangku and turangku, and mami and kela; context-specific taboos, i.e. words derived from non-taboo words, and words related to social and physical defects; and general taboos, i.e. swearing and unmentionable words. This research was conducted using descriptive qualitative with ethnographic method. The data were obtained from the key informants who were from indigenous people of Tanah Karo Regency. It is found that taboos in kinship can be avoided by strategy of third-person intermediary, strategy of metaphor through object, and strategy of using the word nina. Context-specific taboo and general taboo can be avoided by various forms of euphemism. However, taboo of swearing type does not have form of refinement because of its purpose and function as emotive expression.
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Mutaqin, Moh Fikri Tanzil, Inten Risna, Nedi Kurnaedi, Dinu Rijkiah, and Depi Sari Juniarti. "INTERGENERATIONAL FOOD TABOO: EXPLORATION THE FORMATION OF SELF-EFFICACY IN MOTHERS." Counsenesia Indonesian Journal Of Guidance and Counseling 5, no. 2 (December 15, 2024): 116–26. https://doi.org/10.36728/cijgc.v5i2.3948.
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Self-efficacy presents high confidence in achieving goals, including those who are pregnant. On the other hand, there is a food taboo phenomenon that is believed by people across generations in various regions including on the coast amidst the acceleration of information. This phenomenon is by carrying out food taboos that are believed to affect health. On the other hand, these taboos risk a person lacking nutritious food. Where other risks are the health of the fetus and child in the future and the risk of stunting. This manuscript will contain the main findings about the perspective of food taboo and the dynamics of their self-efficacy while continuing the legacy of food taboo from the previous generation. This study uses a qualitative approach, as many as 12 mothers on the coast were selected as respondents purposively to explore their food taboo perspective, with guidelines for food taboo and self-efficacy interviews. The analysis was carried out by coding through Nvivo, to then produce the main theme. The themes as findings in this study are related to 1) Effort Towards Goal with sub-sequence (Curiosity about health literacy, Focus on pregnancy, Food taboo is a problem, Taboos Are Just Myths), 2) Lack of Self-Efficay with sub-sequence (Belief in food taboos, Lack of literacy), 3) Social Persuasion with sub-sequence (cross-generational influences, individual beliefs).
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Murmu, Edwin, Bhupendra Singh Adhikari, and Harsh Bardhan Vashistha. "Role of informal institutions in biodiversity conservation: Perspective of the Santhal tribe of India." Journal of Non Timber Forest Products 27, no. 3 (August 1, 2021): 139–46. http://dx.doi.org/10.54207/bsmps2000-2021-x5q5v1.
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The study provides insights into the role of an informal institution of the Santhal tribe of India in the conservation of biodiversity. The data has been collected from 124 Santhal key informants from six tribal districts from the states of Jharkhand (Dumka, Pakur and Sahibganj) and West Bengal (Birbhum, Bankura and West Medinipur) through the methods of stratified sampling, chain-referrals, personal interactions, and focussed group discussions. The taboos associated with biodiversity conservation have been categorized into six categories such as segment taboo, specific-species taboo, life-stage taboo, temporal taboo, habitat taboo and method taboo.
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Adel Via and Erni Erni. "Makna Dan Fungsi Pantang Larang Masyarakat Melayu Peranap di Kecamatan Peranap Kabupaten Indragiri Hulu." J-LELC: Journal of Language Education, Linguistics, and Culture 1, no. 3 (December 30, 2021): 1–6. http://dx.doi.org/10.25299/j-lelc.2021.8079.
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This research Pantang-larang is a belief by the ancient Malay community that is related to the customs/traditions and cultural heritage of their ancestors. Most of that taboo is passed down from generation to generation orally. Taboos are used by parents in order to educate the community to become a moral generation, especially the younger generation in order to lead to the application of good values that can be practiced in life. However, now taboos are slowly disappearing in this modern age, because the current generation only sees taboos as a threat, frightening and smells of myth and death. This study examines the type, meaning and function of the taboo of the Malay community Peranap in Peranap District, Indragiri Hulu Regency with the problem of this research, (1) What are the types of taboo Malay community Peranap Peranap District Peranap Indragiri Hulu Regency ?, (2) What is the meaning contained in the taboo of the Malay community Peranap Peranap District Peranap Indragiri Hulu Regency ?, (3) What is the function contained in the taboo of the Malay community Peranap Peranap District Peranap Indragiri Hulu Regency ?. The purpose of this research is to explain and describe the problems associated with the formulation of the problem is to determine the type, meaning and function of taboos. For the analysis the authors used the taboo theory by Effendy (2003) meaning by Pateda (2010) and function by Danandjaya (1991). The method used by researchers in this study is a descriptive method, with a qualitative approach. While the technique that researchers use in this research is the technique of interviewing the informant directly, then record all about the taboos found from the informant and this study also uses observation techniques, researchers who are also Malay community Peranap also heard people around researchers who use taboo and from that experience, the researcher finally took the data from what the researcher had heard in addition to the researcher's data that is taboo.
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Maior, Claudia. "Trei tabuuri ale societății primitive." Cercetări teatrale 5, no. 1 (December 2, 2024): 67–82. https://doi.org/10.46522/ct.2024.01.04.
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The study analyses three of the most powerful taboos of primitive society: the taboo of living corpses, the taboo of masters and that of incest. Starting out from Freud’s assumption according to which any ritual practice has its origin in primordial crime, we can assert that all taboos of primitive societies are derived from the taboo of death. It is from this taboo that all others are derived, becoming consequences of the fear of death: the dream, the trance, crime, visions, violence. This obsession with death gives birth to monsters. Among its offspring we might count: incest, animism, the act of relating to enemies, the tendency to associate with a master, the fear of living corpses.
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Osonwa, Ihemamma Uwazuruonye. "Gender, Age and Context in the Use of Sex-Related Verbal Taboos in Traditional Igbo Society." Randwick International of Education and Linguistics Science Journal 5, no. 2 (June 30, 2024): 718–26. http://dx.doi.org/10.47175/rielsj.v5i2.953.
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The study investigated how gender and age disparities, and situation/ context shape the use of sex-related verbal taboos. It adopted the qualitative orientation which involved semi-structured interviews with a total of 20 participants drawn from four purposively chosen communities or Igbo areas namely, Edda/Afikpo, Owerri, Uzuakoli and Awka. It was framed around the taboo theory of gender differences. The study identified some terms relating to sex and other parts of the body which constitute verbal taboo, and highlighted how gender and age disparities, as well as contexts shape the use of the verbal taboos. It also observed more female restrictive use of the taboo terms/expressions than male which speaks to the culture of patriarchy. Varied contexts or situations of use of the taboo terms were identified including ‘closed’ and ‘open’ contexts. It was concluded that gender and age disparities as a feature of verbal taboos depend on the culture and their underlying beliefs and values.
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Manuel, Cassius, and Arndt von Haeseler. "Structure of the space of taboo-free sequences." Journal of Mathematical Biology 81, no. 4-5 (September 17, 2020): 1029–57. http://dx.doi.org/10.1007/s00285-020-01535-5.
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Abstract Models of sequence evolution typically assume that all sequences are possible. However, restriction enzymes that cut DNA at specific recognition sites provide an example where carrying a recognition site can be lethal. Motivated by this observation, we studied the set of strings over a finite alphabet with taboos, that is, with prohibited substrings. The taboo-set is referred to as $$\mathbb {T}$$ T and any allowed string as a taboo-free string. We consider the so-called Hamming graph $$\varGamma _n(\mathbb {T})$$ Γ n ( T ) , whose vertices are taboo-free strings of length n and whose edges connect two taboo-free strings if their Hamming distance equals one. Any (random) walk on this graph describes the evolution of a DNA sequence that avoids taboos. We describe the construction of the vertex set of $$\varGamma _n(\mathbb {T})$$ Γ n ( T ) . Then we state conditions under which $$\varGamma _n(\mathbb {T})$$ Γ n ( T ) and its suffix subgraphs are connected. Moreover, we provide an algorithm that determines if all these graphs are connected for an arbitrary $$\mathbb {T}$$ T . As an application of the algorithm, we show that about $$87\%$$ 87 % of bacteria listed in REBASE have a taboo-set that induces connected taboo-free Hamming graphs, because they have less than four type II restriction enzymes. On the other hand, four properly chosen taboos are enough to disconnect one suffix subgraph, and consequently connectivity of taboo-free Hamming graphs could change depending on the composition of restriction sites.
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Dao, Duyen Thi Kim. "A comparison betwween Vietnamese and Khmer in terms of taboo words and euphemism about unwanted things." Science and Technology Development Journal 18, no. 3 (August 30, 2015): 110–15. http://dx.doi.org/10.32508/stdj.v18i3.854.
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Taboo is the cause of euphemism; taboo goes first then comes euphemism. Taboos and euphemism are not only a part of language but also an expression of a unique culture. Vietnamese and Khmer have much in common in language and culture. For unwanted things, people always use taboos, euphemism and litotes. The paper provides overall similarities as well as differences in one aspect of taboo and euphemism terms in the Vietnamese and Khmer languages about unexpected things. This will result in deeper understanding about characteristics of the two languages, elimination of “culture shock” and good establishment of communicative relationships.
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Abrar, Ali M. "Into the Breach: The Legislative Function of Taboo." Socio-Legal Review 4, no. 1 (January 2008): 110. http://dx.doi.org/10.55496/seul1959.
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Taboos are often viewed with suspicion by modern eyes. The very word "taboo" evokes a sense of unfreedom, of limitation. Indeed, when one thinks of now-extinct taboos, the repressive and reactionary nature of taboos is clearly displayed. This, however, is not an argument for the dismantling of all taboos. There are many aspects of social lfe that a community may wish to govern but cannot through the regular legislative channels. In many cases, such governance might be viewed as an unjustifiable infringement on libery. There are, however, some cases in which a taboo may be justified because of the protection it offers against a real harm. This article will explore the idea of informal social legislation through taboo, and will attempt to rescue (some) taboos from the posiion of disfavour they currently find themselves in. In the process, this article will establish criteria by which justfiable taboos may be separated frm the unjustfiable.
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Sinaga, Dwi Pebrina, Marlina Tampubolon, and Nurul Husnah Harahap. "English Taboo Words." Jurnal Christian Humaniora 6, no. 1 (May 31, 2022): 84–90. http://dx.doi.org/10.46965/jch.v6i1.1165.
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Abstract:The title of this study is English Taboo Words. Taboo is something that is considered prohibited to be said or done in certain communities or cultures.As taboo is related to culture, then taboo in each country is different as the culture in each country is different too. This study found out that taboo in western countries, for example America, tends to relate with identity and sex while taboo in eastern countries tend to relate with belief/ myth. This finding is apparently because America is a country that valuably prefer knowledge to myth and is a developed and free country, so the taboos in this country are almost like swear words. They use taboo words to show which groups are superior and inferior, to degrade other people, and to humiliate them by mentioning their race or sex.
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Nazari Robati, Fatemeh Zahra, and Fatemeh Zand. "Translation of Taboos: The Absolutely True Diary of a Part-time Indian." International Journal of Applied Linguistics and English Literature 7, no. 3 (May 1, 2018): 35. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.3p.35.
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Taboo terms are intensifiers which flavor our speech. The different outlooks of each society towards these expressions due to religious, political and social attitudes makes translating them difficult. Knowing the frequency of application of translation strategies for translating these terms can be of help to other translators. This study investigated the types of taboo terms and strategies applied in their translation in the novel The Absolutely True Diary of a Part-Time Indian by Sherman Alexie. This book has been banned in the home for its taboo terms. For the purpose of this study Cabrera's (2014) categorization of taboo terms and Davoodi's (2007) strategies for translating them were applied. Concerning the 150 found taboos in the novel the types of taboo terms in order of appearance were sexual reference/body part (55.92%), psychological/physical condition (11.84%), violence (9.21), animal name (6.57%), drugs/excessive alcohol consumption (6.57%), urination/scatology (3.94%), filth (1.97%), profane/blasphemous (1.31%) and death/killing (0%). The applied strategies in order of appearance were substitution (35.33%), taboo for taboo (26%), censorship (23.33%) and euphemism (15.33%). The 61% application of substitution and taboo for taboo strategies shows the tendency of the translator to maintain the force of effect of taboo terms than eliminating their force through censorship and euphemism by 38.66% application.
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Simon, Oldi, Syarifuddin Ahmad, and Rahman Taufiqrianto Dako. "Taboo Words in the Main Characters of Death Proof Movie." TRANS-KATA: Journal of Language, Literature, Culture and Education 1, no. 2 (May 29, 2021): 47–57. http://dx.doi.org/10.54923/transkata.v1i2.23.
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The use of taboo words is strongly influenced by culture. In the growing discourse of use of taboo words in social reality, men are often portrayed to have discourteous traits and utter any form of taboo words when compared to women. However, a movie entitled Death Proof does not show the same trend. The present research aimed at investigating taboo words in the mentioned movie by focusing on their types and motives. Through the utilization of observation and documentation techniques, the data comprised utterances of the main characters that contained taboo words. The results revealed that the main characters employed taboos of profanity, obscenity, vulgarity, epithet and insult. Pertaining to women, they also fulfill those various classifications. Conversely, insult and profanity were the typical types men uttered during the movie. In regard to the motives of using taboo words, it was discovered that psychological, social and linguistic motives tend to stimulate male characters to utter taboo words, while women are merely affected by psychological and social motives. From the results, the research concludes that female characters utter taboo words more variably than men. However, women’s variability on the production of taboo words is limited to certain situations, while men apply taboo words in multiple contexts.
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Simon, Oldi, Syarifuddin Ahmad, and Rahman Taufiqrianto Dako. "Taboo Words in Main Characters of Death Proof Movie." TRANS-KATA: Journal of Language, Literature, Culture and Education 1, no. 2 (May 29, 2021): 47–57. http://dx.doi.org/10.54923/jllce.v1i2.19.
Full textAbstract:
The use of taboo words is strongly influenced by culture. In the growing discourse of use of taboo words in social reality, men are often portrayed to have discourteous traits and utter any form of taboo words when compared to women. However, a movie entitled Death Proof does not show the same trend. The present research aimed at investigating taboo words in the mentioned movie by focusing on their types and motives. Through the utilization of observation and documentation techniques, the data comprised utterances of the main characters that contained taboo words. The results revealed that the main characters employed taboos of profanity, obscenity, vulgarity, epithet and insult. Pertaining to women, they also fulfill those various classifications. Conversely, insult and profanity were the typical types men uttered during the movie. In regard to the motives of using taboo words, it was discovered that psychological, social and linguistic motives tend to stimulate male characters to utter taboo words, while women are merely affected by psychological and social motives. From the results, the research concludes that female characters utter taboo words more variably than men. However, women’s variability on the production of taboo words is limited to certain situations, while men apply taboo words in multiple contexts.
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Bisma, Muhammad Faisal, Rosdiana Puspita Sari, and Gigih Ariastuti Purwandari. "Budaya Tabu pada Masyarakat Banyumas." Journal of Education, Humaniora and Social Sciences (JEHSS) 4, no. 2 (October 24, 2021): 711–17. http://dx.doi.org/10.34007/jehss.v4i2.731.
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This research aims to know taboo cultures in Banyumas Society. Banyumas is one of the regencies in Central Java. The method that is used is qualitative descriptive. This method does not use numeric or mathematical and statistical count in the interpretation of data. The source of the data are from the interview and literature review about taboo culture in Banyumas and surrounding. The result of the research shows that there are six kinds of taboo cultures in Banyumas based on Wardhaugh’s classification, which are sex, death, excretion, bodily function, religious matters and politics. Religious matter is the most taboos that appear in Banyumas culture. The society believe that those taboo cultures are prohibited to do because those who violate that taboo will get unexpected sanction and punishment.
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Abi–Esber, Fouad, Ping Yang, Hiromi Muranaka, and Mohamed Moustakim. "Linguistic Taboos: A Case Study on Australian Lebanese Speakers." Asian Culture and History 10, no. 1 (February 28, 2018): 89. http://dx.doi.org/10.5539/ach.v10n1p89.
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This study aims to investigate how Lebanese Arabic speakers living in Australia utilise their linguistic taboos, with the purpose of comprehending their cross-cultural adaptation in the Australian context. The specific research focal point of this study includes how and why Lebanese Arabic speakers of different age range use linguistic taboo words. A total of 56 Lebanese students were deemed to satisfy the participation criteria. A research tool, NVIVO 10 software, was used to analyse the questionnaires and interviews and to help sort major themes, as identified above, for critical discussion. The results show that the older participants tend to use a specially designed euphemistic form of linguistic taboo whereas the younger participants’ use of linguistic taboo is much influenced by some factors such as peer pressures and video games, and they do not always use more taboo words than older participants as reported in previous research. The results indicate the complicated and dynamic sociolinguistic context of the Lebanese community regarding the use of linguistic taboo in Australia. Additionally, it provides insights into how Lebanese speakers manage linguistic taboos successfully in social interactions using their cross-linguistic skills and cross-cultural knowledge.
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Manar, Marsandi. "The Representation of Taboos in Proverbs: An Anthropological and Functional Perspective." Scope : Journal of English Language Teaching 8, no. 2 (May 30, 2024): 488. http://dx.doi.org/10.30998/scope.v8i2.20549.
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Until now, taboo in culture to some extents has represented inherited moral values that can be applied to the modern context. Nevertheless, among existing studies that have investigated this phenomenon, none has applied Systemic Functional Linguistics (SFL) as the framework and none has made use of Bangkanese proverb as the data. Thus, the purpose of this study is to reveal the representation of taboos in Bangkanese Malay proverbs based on the anthropological perspective and based on SFL framework. To obtain the purpose, this study applied qualitative approach with questionnaire as well as interview as the data collection techniques and transitivity system as the analysis framework. Seventy responses via qualitative questionnaires were successfully gathered and five informants were interviewed to collect the taboo expressions. The obtained taboo expressions were analyzed with Hallidayan transitivity system. The findings reveal that taboos in Bangkanese proverbs cover action alone as well as both action and expression. Further, most experiences in the taboo proverbs are represented in material processes followed with one relational and one verbal process. The major occurrences of material processes are believed to achieve the embedded values brought by the taboo proverbs since the processes of actions represent concrete meanings.
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Peckham, Shirley E., and David Crystal. "Taboo or not taboo." English Today 2, no. 3 (July 1986): 34–35. http://dx.doi.org/10.1017/s026607840000225x.
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‘Foul language’ seems essential to some and gives great offence to others. SHIRLEY E PECKHAM asks for a campaign to do something about it, especially in the young, and DAVID CRYSTAL adds a commentary that takes a clinical look at this ancient human predilection.
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Bachtiar, Taruna Bachtera, and Liliek Soepriatmadji. "TABOOS SPOKEN BY THE CHARACTERS IN A SPONGEBOB MOVIE: SPONGE ON THE RUN PLAYING IN MOVIES IN 2020." Dinamika Bahasa dan Budaya 17, no. 1 (March 12, 2022): 36–41. http://dx.doi.org/10.35315/bb.v17i1.8900.
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This study aimed to investigate if there are types and function of taboo words in a SpongeBob Movie: Sponge on the Run movie. It was taken from the dialogues in the movie that shows taboo. This study used descriptive qualitative method. The researcher analyze data using two theories, they are Battistella and Wardhaugh theories. The study answered two questions related to statement of the problems. First is what type of taboos are produced and the second is what are the functions that those taboo words by the characters in whole dialogue. The results indicated that: 1) three types appears: epithet, profanity, and vulgarity. Epithet becomes the most type used in the movie because it is used as slurs to the listeners. Besides, vulgarity becomes the least type of it. 2) Several functions appears too. First is to get attention, second is insult to other, and least is provoke. Insulting becomes the most dominant function used because they like to disdain or offend other characters pride. Meanwhile, taboo words used to provoke appears as the least function in the movie. The result of this research can be used as a warning for ourselves (especially Indonesian parents) if taboos can appears in serial cartoon movie.
Keywords: Taboo words, types, function, SpongeBob Movie.
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Aziz, Zulfadli Abdul, Yunisrina Qismullah Yusuf, Burhansyah Burhansyah, and Meutia Muzammil. "To Say or not to Say? Construing Contextual Taboo Words Used by Acehnese Speakers in Indonesia." Journal of Ethnology and Folkloristics 14, no. 2 (December 1, 2020): 83–98. http://dx.doi.org/10.2478/jef-2020-0017.
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AbstractThis study describes the types of taboo words used by the Acehnese people in Aceh, Indonesia. Ten language informants in the district were interviewed for this qualitative study. The interviews were recorded and then transcribed prior to analysis. The data were then analysed by the procedures of condensation, display, and conclusion drawing. The findings of the research reveal that the most common taboo types used by Acehnese speakers are taboos of vulgarity or obscenity, epithet, and the taboo of disease. This implies that calling people bad names, talking about sex, mentioning incurable or ‘repulsive’ diseases are among the most taboo discussions in Acehnese society. Taboo words related to religion are found the least in the data, which could imply that these words are small in number because the Acehnese people embrace their religion strongly and thus minimise verbal abuse related to it.
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Ninković, Sanja A. "WAS MAN WANN UND WO (NICHT) SAGEN DARF – ÜBER TABUS IN DER SPRACHE." ZBORNIK ZA JEZIKE I KNJIŽEVNOSTI FILOZOFSKOG FAKULTETA U NOVOM SADU 1, no. 1 (December 2, 2011): 147. http://dx.doi.org/10.19090/zjik.2011.1.147-157.
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Taboos exist in every culture and nation, at any time, sometimes more and sometimes lessemphasized. Only the content changes. This paper deals with the problem of our modern society inwhich there is, on the one hand, impossible to talk in public about everything, while, on the otherhand, taboos are being breached every day – on purpose. Therefore the term taboo will be definedand analyzed. The paper also offers some possibilities for succsessfully avoiding of taboo words,wherefore it can also be a contribution for a better understanding of taboos in our own, as well asin other cultures and languages.
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Gagaev, Pavel A., and Andrey A. Gagaev. "Taboo and professional thinking of an educator." Psychological-Pedagogical Journal GAUDEAMUS 22, no. 4 (2023): 9–17. http://dx.doi.org/10.20310/1810-231x-2023-22-4-9-17.
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The research examines the issue of taboo in the professional thinking of an educator. The taboos in the educator’s thinking are reasonable. The appeal to the taboo in the history of pedagogy and education is approved. The expediency of attention to taboos is justified by the metaphysical (universal) nature of the student’s psyche. Taboo as an expression of the metaphysical nature of the student’s psyche has a beneficial effect on the interaction of educator and student (laissez-faire pedagogy). The most important taboos in the educator’s thinking are called and deployed from the side of psycho-epistemology: inviolability of the student’s spirituality (ensemble of universal semantics and intentions in the student’s psyche), inviolability of the student’s maternal cultural tradition (picture of the human world as a carrier of a certain language, faith, etc.) and inviolability of the student’s dignity (ideas about oneself as an irreplaceable substance in the universe). Tabooing is considered as a strategy of addressing the educator to the student. The special significance of the appeal to the taboo for the modern Russian school is stated, which, by its general rationalization and pragmatism of the content of teaching, intrudes into the spiritual being of the student and displaces the organic for them (universal).
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Menke, Jack Kenneth, and Henk Ewald Menke. "Evolution of traditional taboos in Suriname." Sustainability in Debate 15, no. 1 (April 30, 2024): 233–48. http://dx.doi.org/10.18472/sustdeb.v15n1.2024.52016.
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Traditional taboos have persisted in Suriname, thanks to the sustainability of African culture in Maroon communities in the interior of the country. A conceptual dichotomy emerged in the 19th and early 20th centuries coinciding with two geographical regions: in the coastal region, ‘trefu’, a food taboo, practised mainly by Creoles, violation of which was thought to result in contracting leprosy, and in the interior ‘tyina’, a ‘broader’ taboo concept (food, places, actions) practised by Maroons. Recent research indicates the dichotomy is weakening, reflected in a declining belief in the trefu-leprosy relation and a merging of ‘trefu’ and ‘tyina’, exchange of taboo practices between ethnic groups and declining adherence of youngsters to taboos. The migration of Maroons to the coastal region and creolisation appear to be driving forces behind these processes, whilst the decline in leprosy incidence may also have contributed. Additional research is needed to understand the evolution of traditional taboos in Suriname and the Greater Caribbean.
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Nurbaya, Nurbaya, Hapzah Hapzah, Najdah Najdah, Yudianti Yudianti, Juhartini Juhartini, and Icha Dian Nurcahyani. "Food Taboo for Pregnant and Lactating Mothers: A Study among Two Indigenous Peoples in South Sulawesi." AcTion: Aceh Nutrition Journal 9, no. 3 (August 19, 2024): 413. http://dx.doi.org/10.30867/action.v9i3.1698.
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Indigenous people believe and practice food taboos as part of the traditional culture. Food taboo is associated with cultural beliefs and passed on to every generation, in particular for pregnant women The food taboos in the Ammatoa Kajang and Kaluppini indigenous communities are specific for pregnant and lactating mothers. This study aimed to explore the traditional knowledge and food taboo among indigenous peoples in South Sulawesi concerning maternal health. The data collection was used in-depth interviews (IDIs) and focus group discussions (FGDs) guideline. We asked for the explanation behind the food taboos practice that still exists in these two communities. We found that these two communities believed and practice food taboo that could hinder them from various nutritious food that is important during pregnancy and lactating period. We recommend the alternative food utilization of nutritious, safe, do not against the traditional beliefs, available, and affordable local food sources for pregnant mothers.
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Champion, Kaylea, and Benjamin Mako Hill. "Life Histories of Taboo Knowledge Artifacts." Proceedings of the ACM on Human-Computer Interaction 8, CSCW2 (November 7, 2024): 1–32. http://dx.doi.org/10.1145/3687044.
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Communicating about some vital topics---such as sexuality and health---is treated as taboo and subjected to censorship. How can we construct knowledge about these topics? Wikipedia is home to numerous high-quality knowledge artifacts about taboo topics like sexual organs and human reproduction. How did these artifacts come into being? How is their existence sustained? This mixed-methods comparative project builds on previous work on taboo topics in Wikipedia and draws from qualitative and quantitative approaches. We follow a sequential complementary design, developing a narrative articulation of the life of taboo articles, comparing them to nontaboo articles, and examining some of their quantifiable traits. We find that taboo knowledge artifacts develop through multiple successful collaboration styles and, unsurprisingly, that taboo subjects are the sites of conflict. We identify and describe six themes in the development of taboo knowledge artifacts. These artifacts need resilient leadership and engaged organizations to thrive under conditions of limited identifiability and disjointed sensemaking , while contributors simultaneously engage in emergent governance and imagining public audiences . Our observations have important implications for supporting public knowledge work on controversial subjects such as taboos and more generally.
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Khan, Saima, Tazanfal Tehseem, and Aqsa Arshad. "Exploring the Euphemistic and Taboo Expressions from Punjabi and Saraiki Newspapers: A Comparative Study." Human Nature Journal of Social Sciences 4, no. 1 (February 21, 2023): 27–41. https://doi.org/10.71016/hnjss/wxmbzj86.
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Aim of the Study: The paper aims to explore the taboo and euphemistic expressions in the Punjabi and Saraiki languages as well as compare the taboos and euphemistic expressions through jargon, contractions, metaphoric expressions, circumlocutions, etc. Methodology: To explore the similarities between taboo and euphemistic expressions in the language of Punjabi and Saraiki newspapers the Politeness theory of Brown and Levinson is used. The data for this study is taken from the Saraiki newspaper Daily Jhoke Siraiki (2022) and the Punjabi newspaper Daily Bhulekha (2022), comprises fifteen clauses from Punjabi and fifteen clauses from Saraiki to undertake the research. Findings: The findings show that both languages used a lot of euphemistic expressions, linguistic choices, and strategies that are similar to each other and portray the culture, norms, and behaviors of both areas. There is a lot of research and literature on euphemisms in western languages and cultures for example British, American, and French languages and their cultures. However, research on taboos and euphemisms in Saraiki and Punjabi language is not initiated yet. Conclusion: The study explores the similarities between taboo and euphemistic expressions in the language of Punjabi and Saraiki newspapers. The study is significant because it highlights the similarities between the taboo and euphemistic expressions in the two different cultures. It focuses on the linguistic choices that had been made by addresses to avoid taboo words. Moreover, this research aims to explore the similarities between the cultures of Saraiki and Punjabi taboos and euphemistic expressions that are portrayed in the newspapers by using Brown and Levinson's Politeness theory so this study will add value to the discourse of taboos and euphemisms. Furthermore, this research will provide an opportunity for future researchers to explore more types and strategies of euphemism in the field of newspapers.
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Imaliyah, Rifatul, Lirista Dyah Ayu Oktafiani, and Farida Wahyu Ningtyias. "HUBUNGAN ANTARA FOOD TABOO DAN KEPATUHAN MENGKONSUMSI TABLET TAMBAH DARAH DENGAN KEJADIAN ANEMIA PADA IBU HAMIL." Journal of Nutrition College 12, no. 3 (August 31, 2023): 224–31. http://dx.doi.org/10.14710/jnc.v12i3.36973.
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ABSTRACTBackground: Factors that cause anemia in pregnancy include food taboos and adherence to taking iron tablets. The application of food taboos affects the diversity of food consumption so that it has an impact on meeting the need for iron. The Iron supplement program is a government effort to reduce the incidence of anemia in pregnancy.Objectives: This study aims to analyze the relationship between food taboos and compliance with consuming iron supplement tablets with the incidence of anemia in pregnant women.Methods: This type of research was survey research with a cross-sectional approach. A sample of 35 people from 37 pregnant women was selected using simple random sampling. Samples were randomly selected using software on a mobile phone. This research was conducted on September 5-23, 2022. In this study, food taboos and adherence to consuming iron supplement tablets were the independent variables, and the dependent variable was anemia in pregnant women. In this study, primary data included: general characteristics of the respondents (age, working status, education, distance between pregnancies, family income), food taboos and adherence to consuming iron supplement tablets. Primary data was collected by filling out a questionnaire and secondary data related to Hb in the second trimester of pregnant women was obtained from the MCH handbook. Bivariate analysis using chi square.Results: The results showed that 40.0% of the respondents who applied food taboos had anemia and 25.7% of them experienced anemia. Based on the results of the chi-square test, a p-value of 0.001 was obtained, which means that there is a relationship between food taboos and the incidence of anemia in pregnant women. 28.6% of respondents get anemia from 45.7% of respondents who were non-compliant in consuming iron-supplement tablets and the results of the chi-square test between adherence to consuming iron-supplement tablets and the incidence of anemia in pregnant women obtained a p-value of 0.001, which means there is a relationship between both;Conclusions: There is a relationship between food taboos and compliance with consuming iron supplement tablets with the incidence of anemia in pregnant women in the working area of Sukowono Public Health Center, Jember Regency.Keyword: Anemia; Food taboos; The adherenceABSTRAKLatar Belakang: Faktor penyebab anemia kehamilan diantaranya adalah food taboo dan kepatuhan mengkonsumsi tablet tambah darah. Penerapan food taboo mempengaruhi keberagaman konsumsi pangan sehingga berdampak terhadap pemenuhan kebutuhan zat besi. Program pemberian tablet tambah darah merupakan upaya pemerintah untuk menurunkan kejadian anemia kehamilan. Tujuan: Penelitian ini bertujuan untuk menganalisis hubungan antara food taboo dan kepatuhan mengkonsumsi tablet tambah darah dengan kejadian anemia pada ibu hamil.Metode: Jenis penelitian ini yakni penelitian survei dengan pendekatan cross-sectional. Sampel sebanyak 35 orang dari 37 ibu hamil yang dipilih menggunakan simple random sampling. Sampel dipilih secara acak dengan menggunakan perangkat lunak pada handphone. Penelitian ini dilaksanakan pada 5-23 September 2022. Dalam penelitian ini, food taboo dan kepatuhan mengkonsumsi tablet tambah darah merupakan variabel bebas (independen), serta variabel terikatnya adalah anemia pada ibu hamil. Pada penelitian ini data primer meliputi karakteristik umum responden (usia, status bekerja, pendidikan, jarak kehamilan, pendapatan keluarga), food taboo dan kepatuhan dalam mengkonsumsi tablet tambah darah. Data primer dikumpulkan melalui pengisian kuesioner dan data sekunder terkait hb ibu hamil trimester II diperoleh dari buku KIA. Analisis bivariate menggunakan chi square.Hasil: Hasil penelitian dinunjukkan dari 40% responden yang menerapkan food taboo sebesar 25,7% responden mengalami anemia. Berdasarkan hasil uji chi-square memperoleh p-value sebesar 0,001 yang artinya terdapat hubungan antara food taboo dengan kejadian anemia pada ibu hamil. Sebesar 28,6% responden mengalami anemia dari 45,7% responden yang tidak patuh dalam mengkonsumsi tablet tambah darah dan hasil uji chi square antara kepatuhan mengkonsumsi tablet tambah darah dengan kejadian anemia pada ibu hamil hamil mendapatkan p-value sebesar 0,001 yang artinya terdapat hubungan diantara keduanya.Simpulan: Terdapat hubungan antara food taboo dan kepatuhan mengkonsumsi tablet tambah darah dengan kejadian anemia pada ibu hamil di wilayah kerja Puskesmas Sukowono Kabupaten Jember.Kata Kunci : Anemia, Food taboo, Kepatuhan
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Asi, Lilian Nkengla, Deli Tize Teri, and V. Benno Meyer-Rochow. "Influence of food taboos on nutritional patterns in rural communities in Cameroon." International Review of Social Research 8, no. 1 (June 1, 2018): 2–6. http://dx.doi.org/10.2478/irsr-2018-0013.
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Abstract Food taboos are observed in all traditional societies. In Cameroon, various taboos ranging from food to religious and social have significant impact on the diet of the people. Specific food items are regarded differently by different communities. While in certain communities, some food items are seen as fit for consumption, others deem it unfit. Although food taboos related to culture are more subject to change due to the level of literacy that prevails in the society and due to cultural contacts, violators of taboos suffer grievous consequences. Methods used included key informant interviews, focus group discussions and observations in all studied communities. The objective of the study is to understand how culture (food taboos) influences consumption patterns in traditional communities and the impact of disobedience on the people. This study of Cameroon food taboos has showed that dietary rules and regulations govern particular phases of life and is associated with special events like pregnancy, childbirth, lactation etc. In traditional societies, festivities such as hunting, wedding, and funeral are marked by specific food items. Punishments to violation of food taboos vary across food items and communities as what are considered a taboo in one community is not a taboo in another. Food taboo in some communities is considered as a way to maintain identity creating a sense of belonging.
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Asi, Lilian Nkengla, and Deli Tize Teri. "Influence of food taboos on nutritional patterns in rural communities in Cameroon." International Review of Social Research 6, no. 1 (May 1, 2016): 35–39. http://dx.doi.org/10.1515/irsr-2016-0005.
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AbstractFood taboos are observed in all traditional societies. In Cameroon, various taboos ranging from food to religious and social have significant impact on the diet of the people. Specific food items are regarded differently by different communities. While in certain communities, some food items are seen as fit for consumption, others deem it unfit. Although food taboos related to culture are more subject to change due to the level of literacy that prevails in the society and due to cultural contacts, violators of taboos suffer grievous consequences. Methods used included key informant interviews, focus group discussions and observations in all studied communities. The objective of the study is to understand how culture (food taboos) influences consumption patterns in traditional communities and the impact of disobedience on the people. This study of Cameroon food taboos has showed that dietary rules and regulations govern particular phases of life and is associated with special events like pregnancy, childbirth, lactation etc. In traditional societies, festivities such as hunting, wedding, and funeral are marked by specific food items. Punishments to violation of food taboos vary across food items and communities as what are considered a taboo in one community is not a taboo in another. Food taboo in some communities is considered as a way to maintain identity creating a sense of belonging.
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Andriani, Margareta, Hastari Mayrita, and Venti Deviana. "Meaning of “Taboo Association” in Bugis Community of Tanah Pilih Village, Banyuasin, South Sumatra." International Journal of Science and Society 5, no. 3 (August 11, 2023): 276–87. http://dx.doi.org/10.54783/ijsoc.v5i3.748.
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This study examines the importance of taboo meaning in the Bugis community in Tanah Pilih Village, Banyuasin Regency, South Sumatra. The purpose of this study is to describe the importance of the meaning of taboo associations in the Bugis community of Tanah Pilih Village, Banyuasin Regency. The method used in this study is a qualitative method, ethnographic approach. Data was collected from six informants. Data collection techniques used include interviews, observation, recording, and documentation. Data analysis techniques include data reduction, data presentation, and drawing conclusions. The subjects of this study were individuals who had a deep understanding of taboos in the village of Tanah Pilih. The results of the study revealed fifteen taboo association meanings. Of the six informants, five members of the spark plug community still believed in and adhered to the taboos, while one informant did not believe in the taboos. Taboos are meant to be associated with the goal of educating children, ensuring that their behavior and attitudes remain appropriate, and promoting the ethical values of respect and decency. Tabu is the first choice of Bugis parents to proactively combat the negative effects of globalization on their children.
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Wulandari, Catur, Rizki Nurmalya Kardina, and Satria Wijaya. "ANALYSIS OF FOOD TABOO CULTURE WITH PROTEIN INTAKE IN PREGNANT WOMEN." Medical Technology and Public Health Journal 6, no. 2 (January 3, 2023): 207–12. http://dx.doi.org/10.33086/mtphj.v6i2.3434.
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Food taboos can increase the risk of nutritional deficiencies, especially protein, fat, vitamin A, vitamin E and iron in pregnant women. The purpose of this study was to determine the relationship between food taboo culture and protein intake in pregnant women. This research is an analytic observational study with a cross sectional approach. The sample in this study were all pregnant women in the Pojoksari Village selected by the total sampling method. The results of the study show that most pregnant women practice a food taboo culture. Based on the results of statistical tests with chie square obtained p value = 0.683, which means there is no relationship between food taboo culture and protein intake in pregnant women. Although there is no relationship, it is known that pregnant women who practice food taboo culture have less protein intake to a deficit. Providing education about the food taboo to pregnant women is important to keep their nutritional intake during pregnancy well fulfilled.
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Gray, Beverley. "Spirituality: Taboo or not taboo?" International Journal of Orthopaedic and Trauma Nursing 30 (August 2018): 1–2. http://dx.doi.org/10.1016/j.ijotn.2018.05.001.
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Czerwińska, Anna Weronika. "Language taboos in Poland: the role of situational context and topic group in the response to taboos." Educational Psychology 70, no. 28 (March 18, 2024): 19–37. http://dx.doi.org/10.5604/01.3001.0054.4399.
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Contemporary taboo manifests itself mainly on the language surface and is linked to socio-cultural conventions; it is based on issues that should not be addressed. Taboos change over time and differ between cultures. It is a pilot of the author’s questionnaire examining the role of situational context and topic group in response to taboos. Three situational contexts were identified (family, friends, work), and four topic groups (finance, values, sexuality, diseases). Furthermore, five types of responses to taboo were distinguished; avoidance, lecturing, confrontation, discretion, and lack of taboo. People taking part in experiment were tasked with reading twelve scenes and selecting for each of them one of five proposed answers. The study was conducted online using Qualtrics. 83 people were surveyed, including 66 women, 12 men, and 5 non-binary people. The results were subjected to statistical analyses, mostly Paired- Samples T Test. Statistical analysis confirmed both hypotheses; there are statistically significant differences between the strategies of responding to taboos depending on situational context and topic group. The most frequent differences occurred between work context and the contexts of family and friends. The average number of responses based on lack of taboo was more common in scenes about sexuality, scenes dealing with the topic of values were more often responded to with avoidance strategy and confrontation strategy. Discretion was used less frequently in scenes about diseases, and lecturing was chosen more often. This is one of the first studies to address the role of situational context in responses to taboos in Poland.
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Br. Perangin-angin, Alemina, Zurriyati A. Jalil, Juli Samuel Pranata, and Firdha Amalia. "Locally Taboo Words Within East Java Society: A Sociolinguistic Study." International Journal of Cultural and Art Studies 8, no. 1 (April 30, 2024): 37–46. http://dx.doi.org/10.32734/ijcas.v8i1.13409.
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Researchers can learn a lot about a culture's values, beliefs, and fears by looking at the things that people don't do. What a culture thinks is holy, dangerous, or rude can be shown by taboos. This can help us figure out how societies work and how they've changed over time. This article analyzes the use of taboos in the daily communication of the people of East Java, particularly adolescents. Rural and urban Javanese have differing perspectives on the usage of taboo language, respectively. This study intends to examine the opposition of views between rural and urban Javanese individuals who use taboo language to communicate, as well as the types of taboo words typically employed by Javanese people. The type of data obtained from the study is qualitative, thus the data that will be reported in this study will be in the context of the usage of taboo language by rural, urban, and East Java Province-dwelling Javanese. The data was also collected by Interviews: Talking to people from a wide range of backgrounds in depth. Ask them open-ended questions about how they feel about banned words when they're used, and how they make them feel. Since rural Javanese continue to use language and manners, their perspectives on taboo language analysis differ from those in urban areas. The East Javanese believe that profanity and restricted language should not be utilized in speech and social interactions.
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Mohamad, Bzhwen Yahya. "The taboo topic in Kurdish language." Journal of University of Raparin 7, no. 2 (April 19, 2020): 435–55. http://dx.doi.org/10.26750/vol(7).no(2).paper19.
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The research is entitled (The topic of taboo in Kurdish language), it is an attempt to find the topic of taboo in Kurdish native speakers' mental, in order the most taboo expression to be recognized generally. Consequently, to find taboo and its order in mind, mental lexicon has been applied, which is in relation to being individually or in group has its particular sort. The present research is to explore that information in mental lexicon, which relies on the data and instruments that are uncovered in syntax and morphology of contexts. The study uses analytical descriptive method to analyze the phenomenon and its principle. The instrument of the study is Kurdish language _ slemani Dialect. The findings of the study shoe that the taboos have their own domain and in mental lexicon orders are kept and on the same sorts are expressed.
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Youssef, Sameh S., and Mohammed A. Albarakati. "Strategies for Translating Culture-Specific Metaphor on Taboos in Abdo Khal’s “Throwing Sparks”." Theory and Practice in Language Studies 13, no. 6 (June 1, 2023): 1403–12. http://dx.doi.org/10.17507/tpls.1306.08.
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This paper investigates the strategies of translating Arabic culture-specific metaphor on taboos into English in “Throwing Sparks” by Abdo Khal, the 2010 winner of the Arabic Booker prize. The paper introduces the Triangle of Culture-specific Metaphor on Taboos (TCMT), which explains the intertwined relations between using cultural elements in metaphor to express taboo in a literary work. The study aims to answer the question of how do translators tackle culture-specific metaphors on taboos, and duly suggests means to improve them. Samples from four taboo types are selected for analysis, namely sex, homosexuality, poverty and slavery. The study finds that the techniques used to render the culture-specific metaphor on taboos are keeping the metaphor when the target reader is thought to understand the culture element, changing the metaphor for another type using explicitation when the target reader is thought to misunderstand the culture element and demetaphorizing the metaphor when the topic is not seen as a taboo in the target culture. The study suggests solutions for the translation of culture-specific metaphors, especially when they have religious reference, as the translators tended to translate them literally, which resulted in producing absurd images that create flaws in the semantics of the utterance.
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Feix, Aurélien, and Déborah Philippe. "Unpacking the Narrative Decontestation of CSR: Aspiration for Change or Defense of the Status Quo?" Business & Society 59, no. 1 (December 3, 2018): 129–74. http://dx.doi.org/10.1177/0007650318816434.
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Corporate social responsibility (CSR) has repeatedly been described as an “essentially contested concept,” which means that its signification is subject to continuous struggle. We argue that the “CSR institution” (CSRI; i.e., the set of standards and rules regulating corporate conduct under the banner of CSR) is legitimized by narratives which “decontest” the underlying concept of CSR in a manner that safeguards the CSRI from calls for alternative institutional arrangements. Examining several such narratives from a structuralist perspective, we find them to be permeated with six recurrent ambiguities that we show to be reflective of three deep-set taboos: the taboo of the noncongruency between corporate profit objectives and societal needs, the taboo of multinational firms’ continued contribution to the emergence of global socioenvironmental issues, and the taboo of the CSRI’s moderate results in solving these problems. We contend that the perpetuation of these taboos contributes to inhibiting substantial change in the way of doing business, and we sketch out possibilities for initiating a “recontestation” of CSR’s meaning.
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Michelson, Grant, and Rohan Miller. "Taboos, morality and marketing: towards a conceptual model and illustration." Journal of Consumer Marketing 36, no. 3 (May 13, 2019): 393–400. http://dx.doi.org/10.1108/jcm-03-2018-2621.
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Purpose Drawing on the anthropological literature, this paper aims to develop a model of taboos (morality) that applies to the marketing, consumer behaviour and consumption contexts. Design/methodology/approach The paper is mainly conceptual but illustrates the general premises of the model with a case study of “dark” tourism and the contemporary marketing of the Auschwitz concentration camp. Findings The paper shows that even extreme taboos can be commodified and traded-off, and that not even the horrific deaths and large-scale suffering that occurred at Auschwitz are “sacred”. This can occur through reframing and seeing the same taboo through different national lens. Research limitations/implications Questions pertaining to consumer morality are relative rather than universalistic, and even the most extreme cases of taboo can still be successfully marketed. Originality/value The paper is among the first to attempt to conceptually design a model and then explain the taboo process as it applies to a marketing and consumption context.
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Li, Ling, and Cui Na. "A Comparative Study of Chinese and Japanese Folk Culture." SHS Web of Conferences 167 (2023): 02008. http://dx.doi.org/10.1051/shsconf/202316702008.
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China and Japan are close neighbors who belong to the same East Asian Chinese character culture system, and have many similarities in language and folk culture. This thesis takes folk culture as a research perspective, and compares the similarities and differences between Chinese and Japanese cultures in terms of food culture and taboo culture respectively. Firstly, the article explains the definition scope and classification criteria of folk culture; secondly, the two points of food culture and taboo culture are selected for comparison from material folklore and spiritual folklore. Food culture focuses on table manners, cooking standards and eating habits, and analyzes the reasons for the formation of food culture from three aspects: economic development, geographical environment and social culture. Finally, the scope of taboo culture is large, so this paper selects two representative differences in numerical taboos and color taboos for discussion, showing the preference of Chinese and Japanese folklore. Finally, a short summary of the significance of folk culture for cross-cultural communication is presented.
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Mahato, Somenath. "Vignettes of Naga Culture: A Reading of Easterine Kire’s Sky is My Father." Literary Voice 1, no. 1 (2023): 99–107. http://dx.doi.org/10.59136/lv.2023.1.1.112.
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Long-standing taboos and conventions are a feature of Indian civilization, and they are closely related to education. Their relationship is quite complicated and has a "chicken or the egg" nature. These two allow people to express themselves. The taboos and rituals expose the people’s indigenous religious faith and vast unheard cultural heritage. The practice of these in the society plays a kind of educative purpose to nurture the newly sprung young minds and thus these taboos and conventions reshape as well as remold the society. These are prevalent in India's Northeastern tribal society. This tribal populated land is most diverse, the cultural cauldron of India. Within Northeast India, Naga life is fully submerged in the sea of taboos that includes taboo relating to birth, death, agriculture, marriage, war etc. Each and every activity of them is bound by taboo. In a nutshell, taboo acts as an authority to determine a person's course in life. It even defines their social and cultural life. The understanding of the taboos of the Naga world is the key to unlock the treasure of the Nagas’ knowledge reservoir. The researcher through the present article will try to highlight the everyday life of the Naga tribe and in addition will focus on the educative purpose of these in the society. The present paper is solely based on the Naga novel, The Sky is My Father.
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Diana, Nur, and Mawaddatul Jannah. "Taboos In The Madurese Language In The Montorna Community In Sumenep District." Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana 30, no. 2 (July 20, 2023): 136. http://dx.doi.org/10.24843/ling.2023.v30.i02.p09.
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Research on taboos in the Madurese language in the Montorna community, Sumenep district, is interesting to study, because taboo language in the Madurese language in the Montorna community, Sumenep district occurs frequently, even found almost every day. Both language taboos are related to spirits, and animal names, or because of the level of language used, and also because the understanding of words is determined by speech intonation and facial expressions. The purpose of this paper is to analyze taboo language in Madurese in the Montorna community, Sumenep district. This type of research is qualitative research that uses case studies. Data collection techniques used are observation, interviews, and field notes. Qualitative data were analyzed using descriptive methods. The results of this study are Knowing: 1). many kinds of Rude / Taboo Language in Maduranese, such as Animal Names spoken to other people, bad prayers, and so on 2). level of language in Maduranese and its use, such as yes'-enje', enggi-enten, or engghi-punten 3). understanding of words determined by speech intonation and facial expressions in the Montorna community, Sumenep district. The recommendation for further research is to provide solutions or ways of forming taboo language, in order to avoid it.
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Rickel, Boyer. "Taboo." Harrington Gay Men's Fiction Quarterly 1, no. 2 (September 14, 1999): 99–113. http://dx.doi.org/10.1300/j152v01n02_08.
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Southgate, Christopher. "Taboo." Zygon® 42, no. 4 (December 2007): 1015–17. http://dx.doi.org/10.1111/j.1467-9744.2007.00887.x.
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Orlen, Steve. "Taboo." Yale Review 86, no. 4 (October 1998): 79–81. http://dx.doi.org/10.1111/0044-0124.00270.
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Botelho, Mariana Arruda. "Taboo." Jornal de Psicanálise 56, no. 104 (2023): 307–11. http://dx.doi.org/10.5935/0103-5835.v56n104.24.
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Walter, Tony. "Modern Death: Taboo or not Taboo?" Sociology 25, no. 2 (May 1991): 293–310. http://dx.doi.org/10.1177/0038038591025002009.
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Barus, Jumat, Robert Sibarani, Amrin Saragih, and Mulyadi Mulyadi. "Local Wisdom of Taboos in Karo Language." LANGUAGE LITERACY: Journal of Linguistics, Literature, and Language Teaching 2, no. 2 (December 17, 2018): 95. http://dx.doi.org/10.30743/ll.v2i2.671.
Full textAbstract:
This research aims to explore local wisdom of taboos in Karo language. Taboo is more than prohibitions and avoidance in tradition; it normally arises from social restrictions on individual behaviour that can lead to inconvenience and danger. Taboo was created as a control for community to avoid personal and family conflict. The research was conducted in five sub-districts of Karo, North Sumatra Province, Indonesia. It was carried out by using a qualitative approach with ethnographic methods. The data of local wisdom were obtained from the interview method from nine key informants who mastered and used Karo language and culture well in their daily activities and the writer played a role as the native speaker so that he could directly feel how the culture was implemented in the daily lives of Karo society. It was found that the local wisdoms of taboos in Karo culture were attitude and eagerness to do the best for the community, since taboo rules provide a picture for them about how to express dignified words and behave glorious deeds and how to avoid mentioning disgusting words and behaving impolite manners. The rules become controls for social harmony to be maintained properly. Taboo rules were imposed not to make the society difficult to communicate with each other, but to provide a sense of security and peace for them so that they can live peacefully and harmoniously.