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Journal articles on the topic 'Tamil essays'
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Dhivya, Chrispin Antonieta. "The Impact of Marxism and Communism: A Critical Study of Meena Kandaswamy’s ‘The Gypsy Goddess’." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i11.10097.
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Meena Kandasamy is a versatile writer from India who writes poetry, essays and fiction. She was born to Tamil parents in 1984. Meena Kandasamy completed a doctorate of philosophy in socio-linguistics from Anna university, Chennai. She was very interested in writing from her childhood and even wrote her first poetry at the age of 17 before translating books by Dalit writers. Kilvenmani, an obscure village in the Nagapattinam taluk of erstwhile Thanjavur, Tamil Nadu, shot to significance in 1968, forty-four Dalit were, locked in a hut and burnt alive because they demanded for hike in wages. This study is an attempt to analyze the events, looking at it not in isolation, but by placing it in the larger socio – political scenario, by examining the various narratives of the incident itself, the aftermath, and the emotions and movements it spurred among the people based on the novel The Gypsy Goddess by Meena Kandasamy taking Marxism and communism as its main theme.
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Pecchia, Cristina, Johanna Buss, and Alaka A. Chudal. "Print Cultures in the Making in 19th- and 20th-Century South Asia: Beyond Disciplinary Boundaries." Philological Encounters 6, no. 1-2 (July 23, 2021): 1–14. http://dx.doi.org/10.1163/24519197-bja10019.
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Abstract The study of the history of print technology in South Asia is a multidisciplinary enterprise which involves attentive consideration of the cultural and linguistic diversity of the region, as well as of the historical time in which print technology was massively adopted, namely the colonial period. Here, we focus on the complex fabric of relationships between print and modes of recording and using texts in long present oral and manuscript cultures, also pointing out the limits of applying interpretative models based on the cultural history of Europe to the histories of print in South Asia. Furthermore, we present aspects of the formative stage of print cultures concerning Vedic, Limbu, Nepali, Newari, and Tamil textual traditions—which are studied in the essays of this special issue. This multi-layered perspective helps making sense of social and cultural dynamics concerning the uses of printed books, the (new) meanings associated with them, and the formation of hegemonic configurations within literary and religious traditions.
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Jacobsen, Knut. "Establishing Tamil Ritual Space: A Comparative Analysis of the Ritualisation of the Traditions of the Tamil Hindus and the Tamil Roman Catholics in Norway." Journal of Religion in Europe 2, no. 2 (2009): 180–98. http://dx.doi.org/10.1163/187489209x437035.
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AbstractThe purpose of this essay is to make a contribution to the study of religious pluralism in the south Asian diasporas. The essay compares the establishment of ritual traditions of the Tamil Hindus and the Tamil Roman Catholics in Norway. There are several parallel developments, and the essay identifies some of these similarities. It is argued that features sometimes assumed to be unique of the Hindu diaspora may not always be so, but may be common features of several of the religious traditions of south Asia in the diaspora. Attention to the plurality of religious traditions in the south Asian diasporas is therefore sometimes a better strategy than the study of each religious tradition in isolation.
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Uyangoda, J. "Review Essay: Reinterpreting Tamil and Sinhala Nationalisms." Comparative Studies of South Asia, Africa and the Middle East 7, no. 1 and 2 (September 1, 1987): 39–46. http://dx.doi.org/10.1215/07323867-7-1_and_2-39.
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Francis, Emmanuel. "Tamil through Epigraphical Lenses." Indo-Iranian Journal 58, no. 1 (2015): 49–69. http://dx.doi.org/10.1163/15728536-05800003.
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The collection of papers by Indian and western scholars, senior and junior, published in the book New Dimensions in Tamil Epigraphy edited by Appasamy Murugaiyan is doubly welcome as it concerns epigraphical sources with a focus on Tamil Nadu. In this contribution are offered a summary of each essay in the volume along with comments and suggestions for deepening the arguments presented.
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K, Lakshmi Narasimhan. "Tamil expertise and Service to Tamil by Sri Vaishnava Acharyaas." International Research Journal of Tamil 3, no. 4 (September 17, 2021): 130–34. http://dx.doi.org/10.34256/irjt21416.
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Sri Vaishnava Tradition has been considering both Sanskrit and Tamil as its two eyes and hence the scholars were refered as “Ubhaya vedantins” (Knowledgeable in both Tamil and Sanskrit). It is popular belief that Acharyas are very fluent in Vedas, Upanishads and the rest while not so much accustomed to Tamil literature. On the contrary the early Acharyas have excelled in their knowledge of Tamil literature and have used their Tamil vocabulary to enrich their commentaries for Divyaprabandams. From Acharya Ramanuja to present day heads of Vaishnava tradition have maintained that Divyaprabandams have to be revered as “Veda samyam” and often referred to them as “Tamil Marai” (Vedas in Tamil). This essay presents glimpses in to the commentary literature and the life style of Acharyas to throw light into the knowledge and service rendered by Acharyas for the Tamil language
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Balmforth, Mark E. "2019 Barnard Prize Winner - A Nation of Ink and Paint: Map Drawing and Geographic Pedagogy in the American Ceylon Mission." History of Education Quarterly 59, no. 4 (November 2019): 468–500. http://dx.doi.org/10.1017/heq.2019.40.
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Emma Willard's map-drawing geographic pedagogy revolutionized early nineteenth-century American education, turning students into participants in the crafting of the new nation. This essay explores the conditions under which map drawing was transported to American missionary schools in South Asia and helped instigate a Tamil nation in British Ceylon. What did the missionaries intend the teaching method to impart? What were the consequences of this pedagogical form on dominant Tamil portrayals of space and identity in Ceylon? To answer these questions and to track the foreign career of American didactic mapmaking, this essay draws on print and manuscript archival materials, including two maps by a Tamil student at the American Ceylon Mission named Robert Breckenridge. The essay argues that the use of map-drawing pedagogy in Ceylon partially transmitted American ways of being in the world, which were consequential for local spatial knowledges and the crafting of a Tamil national identity on the island.
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Sherinian, Zoe. "Religious Encounters: Empowerment through Tamil Outcaste Folk Drumming." Interpretation: A Journal of Bible and Theology 71, no. 1 (December 20, 2016): 64–79. http://dx.doi.org/10.1177/0020964316670860.
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The performance of the folk paṟai frame drum of South India is a site of religious encounter that syncretizes symbols and practices from Hinduism, Christianity, Tamil agricultural life, and Dalit liberation movements. This essay analyzes three cases of religious syncretism and indigenization of Christianity to Tamil village culture that transform the meaning of this drum from polluted to a sonic tool of liberation against caste oppression.
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Hughes, Stephen Putnam. "Music in the Age of Mechanical Reproduction: Drama, Gramophone, and the Beginnings of Tamil Cinema." Journal of Asian Studies 66, no. 1 (February 2007): 3–34. http://dx.doi.org/10.1017/s0021911807000034.
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During the first half of the twentieth century, new mass media practices radically altered traditional cultural forms and performance in a complex encounter that incited much debate, criticism, and celebration the world over. This essay examines how the new sound media of gramophone and sound cinema took up the live performance genres of Tamil drama. Professor Hughes argues that south Indian music recording companies and their products prefigured, mediated, and transcended the musical relationship between stage drama and Tamil cinema. The music recording industry not only transformed Tamil drama music into a commodity for mass circulation before the advent of talkies but also mediated the musical relationship between Tamil drama and cinema, helped to create film songs as a new and distinct popular music genre, and produced a new mass culture of film songs.
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Zvelebil, K. V. "Rāvaṇa the Great in modern Tamil fiction." Journal of the Royal Asiatic Society of Great Britain & Ireland 120, no. 1 (January 1988): 126–34. http://dx.doi.org/10.1017/s0035869x00164184.
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The title of this brief essay is an echo of the title of a book once famous, nowadays almost forgotten: M. S. Purnalingam Pillai, Ravana the Great: King of Lanka (Munnirpallam, 1928). The same author, in his better-known Tamil Literature (1929) wrote: “The ten-faced and twenty-armed Ravana was apparently a very intelligent and valiant hero, a cultured and highly civilized ruler, knew the Vedas and was an expert musician. He took away Sita according to the Tamilian mode of warface, had her in the Asoka woods companioned by his own niece, and would not touch her unless she consented.” With this re-evaluation of the character of Rāvaṇa goes hand in hand a milder yet decisive re-evaluation of Rāma, of Rāma's warriors, of Vibhīṣaṇa, and other dramatis personae of the great story. Vibhīṣaṇa is portrayed as “the treacherous brother or deserter of Ravana, who desired to be King by hook or by crook”, the Aryans are described as haughty, cowardly, of low morality; Rāma “has his specks”, he lacks courage and falters in crises. In contrast, Rāvaṇa is not only “a physical and an intellectual giant” but also “great administrator and leader of men, … a man of his word”.
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Et. al., Dr Manjula M,. "An Analysis of Sangam Tamil Society’s Ethical Framework as Instructed in Puṟanāṉūṟu." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 11 (May 19, 2021): 1567–71. http://dx.doi.org/10.17762/turcomat.v12i11.6085.
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Puṟanāṉūṟu is a historical document that serves as a record of the rich cultural heritage of the ancient Tamil civilization. It is filled with ethical guidelines that will serve as guidelines to live by till the end of human civilization. Seventeen poems in Puṟanāṉūṟu are considered a part of the Poruṇmoḻikkāñci section. This essay will analyse the ethical guidelines given to rulers on how to rule and to citizens on how to be good citizens.
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Ramaswamy, Sumathi. "En/gendering Language: The Poetics of Tamil Identity." Comparative Studies in Society and History 35, no. 4 (October 1993): 683–725. http://dx.doi.org/10.1017/s0010417500018673.
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Since the publication of Benedict Anderson's Imagined Communities almost a decade ago, historians and anthropologists have become accustomed to think of the nation—that bedrock of our existence as moderns—as an imagined entity.1 Yet it is problematic, at least to this author, that while the spotlight is (once again) on the nation, the other key actor in Anderson's formulation, the language through which a specific nation is subjectively conceived and imagined, appears to have been relegated to the sidelines. By proposing that languages, too, be considered cultural and symbolic entities that are themselves enrolled into projects of imagination, this essay assumes its beginnings in questions provoked by Anderson's analysis. Because languages themselves are subjected to multiple imaginations, how indeed can they enable the harmonious and contention-free imagination of communities? How indeed do they acquire the capacity to generate feelings of “contemporaneity,” “solidarity,” and “belonging,” as Anderson proposes? Do they not just as well have the power to scatter and disaggregate such sentiments? These are questions occasioned by more than just theoretical curiosity. In many parts of the world, the diverse imaginations that cling to languages have frequently sparked off contestation, divisiveness, and even violence, especially in multi-lingual pluralities like India, the focus of this article.
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Thampapillai, Samuel. "State Violence in Sri Lanka: The International Community and the Myth of ‘Normalisation’." Somatechnics 1, no. 1 (March 2011): 161–87. http://dx.doi.org/10.3366/soma.2011.0012.
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This essay examines the foundational role of state violence in the context of the recently concluded military conflict between the Sri Lankan state and the Liberation Tigers of Tamil Eelam (LTTE). Sri Lanka's conflict, I argue, enables a broader global discourse concerning state violence. I proceed to analyse the operation of state violence in terms of a crucial instrument of counterinsurgency, in which the collective punishment of Tamil civilians presented a Faustian bargain between physical security and political rights. Situated in this context, I demonstrate how the discourse of human rights, in the absence of a jurisprudence of group rights, was itself conducive of state violence. In the course of my analysis, I bring into focus how the discourse of liberation too, created its own legitimising myths. Individual human rights were placed subordinate to the LTTE's privileging of ‘armed struggle’ as the chosen mechanism of liberating the ‘group.’ Both the divergent political narratives of the state and the LTTE, and the use of violence to prosecute it, had a contagious relationship with each other. The use of violence by each party served to confirm the legitimising myths of the other, contributing to the conflict's escalation. Counter claims of genocide and counter-terrorism paradoxically blunted the real questions which were: what kind of violence did the Sri Lankan state commit against Tamil civilians, on what scale and with what intentions? In the latter part of my essay, I examine the wide-ranging implications generated by such questions.
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Jeyaraj, Daniel. "Maria Dorothea Ziegenbalg, the First German Lutheran Female Missionary to the Tamil People in South India." International Journal of Asian Christianity 2, no. 1 (March 29, 2019): 101–21. http://dx.doi.org/10.1163/25424246-00201007.
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The life of Maria Dorothea Ziegenbalg (c. 1693–1722) constitutes an important aspect of Tamil Lutheranism, which has been forgotten on the Tamil side. Available works on her short life among the Tamil in the Danish colony of Tranquebar in South Eastern India from August 1716 to January 1720 highlight her missionary work; this essay, by contrast, provides a fuller picture of her life and work from the perspective of social dislocation and immigration stress. After examining the nature and interpretations of both primary and secondary sources, it explores the role of Maria Dorothea within the changing contexts of her life. Her relationships to her parents and husband remained important. Her travel from Germany to Tranquebar and life in Tranquebar demonstrate a strange mixture of joys and sorrows. Eventually, she succumbed to emotional stress. Yet her sons lived on to help other missionaries who came to serve not only in Tranquebar, but also in Serampore.
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Balmforth, Mark E. "A Tamil Pietist in Ceylon: The Educational Experiments of Christian David." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 44–68. http://dx.doi.org/10.1163/25424246-00301004.
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This microhistory of the early nineteenth-century school-building efforts of a Tamil preacher in British Ceylon tracks an intersection between missionary education, British colonialism, and South Asian modernity. Christian David (1771–1852) was born into a Tamil Christian family with deep connections to the Royal Danish-Halle Mission at Tranquebar and educated by German missionaries Christian Friedrich Schwartz and Christoph Samuel John, like his more famous contemporaries King Serfoji ii of Tanjore and the celebrated Christian poet Vētanāyakam Cāstiriyār. In the year 1801, after declining employment in Serfoji’s court, David accepted an offer to become ‘Preacher in the Malabar Language in the District of Jafnapatam’. Drawing upon his extensive, albeit little-known writings, this essay argues that David expanded upon the mixed Tamil-German education of his childhood and the pedagogical experimentation of his missionary mentors to propose and construct a pioneering and consequential state-funded boarding school explicitly seeking to cultivate governable subjects.
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Blackburn, Stuart. "Corruption and Redemption: The Legend of Valluvar and Tamil Literary History." Modern Asian Studies 34, no. 2 (April 2000): 449–82. http://dx.doi.org/10.1017/s0026749x00003632.
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This [the Valluvar legend] is one of the traditions which are so repugnant to inveterate popular prejudice that they appear too strange for fiction, and are probably founded on fact. (Robert Caldwell 1875:132).If we now recognize that literary history is more than a history of literature, it is perhaps less widely accepted that the writing of literary history is an important subject for literary historiography. Yet literary histories are a rich source for understanding local conceptions of both history and literature. More accessible than archaeology, more tangible than ethnology, literary histories are culturally constructed narratives in which the past is reimagined in the light of contemporary concerns. Certainly in nineteenth-century India, the focus of this essay, literary history was seized upon as evidence to be advanced in the major debates of the time; cultural identities, language ideologies, civilization hierarchies and nationalism were all asserted and challenged through literary histories in colonial India. Asserted and challenged by Europeans, as well as Indians.
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Ram, Kalpana. "Are Dalit Women Healers Allowed to Claim “Tradition”?" Asian Medicine 15, no. 1 (November 19, 2020): 161–82. http://dx.doi.org/10.1163/15734218-12341465.
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Abstract This essay uses Dalit women’s mediumship as a healing tradition that provides something of a “limit situation” from which to review basic assumptions about the varied ways in which we can understand what it is to “have” tradition—as an acquisition and inheritance that Dalit women enjoy like everyone else, but also as formal claims to value and recognition that are largely denied to Dalit women. Comparing Dalit women healers with male performers in ritual theater and more privileged healers in rural Tamil Nadu, the essay addresses dimensions of inequality comparatively neglected in studies of tradition as either constructed or invented within modernity. The essay moves us away from discussions of tradition that center on conscious claims to a consideration of the elements that mean that some traditions may never reach the level of being articulated as claims, let alone achieve recognition.
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Allocco, Amy. "Cacophony or Coherence: Ethnographic Writing and Competing Claims to Ritual and Textual Authority." Method & Theory in the Study of Religion 21, no. 1 (2009): 3–14. http://dx.doi.org/10.1163/157006809x416779.
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AbstractThis essay describes the challenges to ethnographic writing that are raised by multiplicity, contradiction, and conflicting narratives in the fieldwork process. Specifically, the essay examines multiple and sometimes opposing articulations of the causes for, and ritual treatments of, a malignant horoscopic condition called nāga dōsam (snake blemish) in contemporary South India. This examination raises questions about the relationships between textual knowledge and ritual performance, as well as the nature of competing claims to ritual and textual authority. At the heart of these interpretive questions lies the issue of representation, or how best to characterize such multiplicity and inconsistency in the ethnographic texts which grow from our field research. Drawing on excerpts from fieldwork interviews with two Brahmin religious specialists, this essay considers how best to evoke the realities of the Tamil ritual field without simply inscribing these power dynamics on the ethnographic text.
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Saraogi, Olga Serbaeva. "Review Essay The Serpent of Love Biting Its Western Esoteric Tail." Numen 57, no. 2 (2010): 231–50. http://dx.doi.org/10.1163/156852710x487600.
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Levinson, Sanford. "Is Liberal Nationalism an Oxymoron? An Essay for Judith ShklarLiberal Nationalism.Yael Tamir." Ethics 105, no. 3 (April 1995): 626–45. http://dx.doi.org/10.1086/293731.
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Lockford, Lesa, Ronald J. Pelias, and Tami Spry. "A Collaboration: Connected to, Constituted by, and Comfort in the Other." International Review of Qualitative Research 14, no. 2 (February 16, 2021): 226–36. http://dx.doi.org/10.1177/1940844721991082.
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This essay explores our collaborative work as connective, constitutive, and comforting. Calling upon the poetic and performative, we describe our relational dynamic as a loving presence that comes together for the gifts of our collaborations. The essay ends with a reflection on our presentation at the 14th International Congress of Qualitative Inquiry after Tami Spry stood in for Lesa Lockford when Lesa was unable to attend.
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Hogue, David A. "Catching the Dog's Own Tail: An Essay in Honor of Catherine Bell." Religious Studies Review 36, no. 3 (September 22, 2010): 175–81. http://dx.doi.org/10.1111/j.1748-0922.2010.01438.x.
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Williams, G. P., and L. Leavitt. "Essay: How Pan got his tail: The fusion of medicine, art, and myth." Neurology 62, no. 3 (February 9, 2004): 519–22. http://dx.doi.org/10.1212/01.wnl.0000106824.85986.9c.
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Olivares, Jorge. "A Twice-Told Tail: Reinaldo Arenas's “El Cometa Halley”." PMLA/Publications of the Modern Language Association of America 117, no. 5 (October 2002): 1188–206. http://dx.doi.org/10.1632/003081202x60279.
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This essay analyzes the articulation of transgressive desires in Reinaldo Arenas's “El Cometa Halley,” a parodic continuation of Federico García Lorca's La casa de Bernarda Alba. I argue that by moving the Alba sisters from Spain to Cuba and liberating their repressed sexualities, Arenas pursues his fantasies of sexual freedom. Linking his rewriting of García Lorca to the historically significant arrival of Halley's comet in 1910, Arenas relies on the comet's phallic tail to set the story in motion. More specifically, “El Cometa Halley” sketches a preoedipal fantasy of mother-son incest that recurs in Arenas's life and work.
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Sivanesan, Sumugan. "Alex & I: Against Indifference." Cosmopolitan Civil Societies: An Interdisciplinary Journal 8, no. 1 (March 23, 2016): 27–39. http://dx.doi.org/10.5130/ccs.v8i1.4715.
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This text and photo essay concerns a series of portraits made with a community of Tamil refugees living in Bangkok who refer to themselves as ‘the Bachelors.’ The project was initiated by refugee and one-time media figure, Sanjeev ‘Alex’ Kuhendrarajah who hoped his peers would tell their own stories to an ‘international community.’ With reference to Judith Butler’s Frames of War (2009), I have sought to ‘discursively frame’ the images by considering the discrimination these young single men encounter living in the margins of this South Asian metropolis, awaiting the outcomes of their re-settlement applications.
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Marwa, Wida Sopia, and Nani Ronsani Thamrin. "EXTROVERT PERSONALITY AND ITS IMPACT ON STUDENTS’ ARGUMENTATIVE ESSAY WRITING SKILL." English Review: Journal of English Education 4, no. 2 (October 24, 2016): 267. http://dx.doi.org/10.25134/erjee.v4i2.340.
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This research aims at finding the positive correlation between extroversion personality and students’ argumentative essay writing skill. The objective of this research is to know the correlation between extroversion personality and students’ argumentative essay of sophomore English Department students in University of Kuningan. The population in this research was all sophomore English Department students with total 60 students. A convenience purposive sampling was applied to get the sample students. The samples of this research were 12 extrovert students. From the results of statistical tests to test the correlation between two variables, this research used Pearson product moment. As the result of the calculation, it was found that robserved (0,778) > ttables (0, 532). Then, based on the hypothesis test with two tail test, the result of hypothesis test obtained tobserved (3, 917) > ttables (1, 782). Thus, it can be concluded that Ha was accepted and there was a correlation between extroversion personality and students’ argumentative essay writing skill.Keywords: extroversion personality, argumentative essay, writing, Eysenk personality inventory
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Petchiyammal, P. "தொல்காப்பிய கூறுகளும் மு.மேத்தாவின் இழுத்த எழுத்துகளும்." Shanlax International Journal of Tamil Research 5, no. 3 (January 1, 2021): 64–71. http://dx.doi.org/10.34293/tamil.v5i3.3643.
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The first book found in Tamil is the grammar book Tholkappiyam. In Sangam literature many researches are being carried out on the basis of Thollkappiyam. In recent days, there is a custom of researching each and every element of Thollkappiam with novel perspectives. Similarly,an attempt has been made in this study to infuse fifteen literary elements, among the thirty four quoted in Thollkappiam, such as say (Kootru, Listener (Ketpor), Field (Kalan), Period (Kalam), Prelude (Munnam), Motive (Nokku), Maattu, Remnants (Echam), subject (Porul), Legacy (Marabu), (Consequent/use) Payan, Gesture (Meippadu), satire (Angatham), Implicit (Ullurai), Thinai (Division) with the poem drawn letters (izhutha ezhukkal) of Mu. Metha. This essay defines each element, matches with the poetic lines and explains. The research reveals the matching of all the elements mentioned above except satire.
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Ramaswamy, Vijaya. "Vishwakarma Craftsmen in Early Medieval Peninsular India." Journal of the Economic and Social History of the Orient 47, no. 4 (2004): 548–82. http://dx.doi.org/10.1163/1568520042467154.
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AbstractThis article situates Vishwakarma craftsmen in the socio-economic milieu of early medieval Peninsular India. It seeks to analyse the dynamics of social change among craft groups with particular reference to the smiths, masons and carpenters constituting the Vishwakarma community. This is attempted by locating the dynamics of social change within the processes of temple building and urbanism in the Chola-Pallava period. The essay looks afresh at concepts like caste, guild and community in the speci fic context of technological and economic changes and craft mobility. In so doing the article cuts across conceptual categories in the light of empirical evidence. The study is based on epigraphic evidence, essentially from the Tamil country. Le présent article situe les artisans Vishwakarma dans le milieu socio-économique au début de la période médiévale de l'Inde péninsulaire. Il cherche à analyser la dynamique du changement social parmi les groupes d'artisans plus particulièrement les forgerons, maçons et menuisiers / ébénistes, bref ceux qui constituent la communauté Vishwakarma. Ce travail est effectué en situant la dynamique de l'évolution sociale au sein des divers processus de la construction des temples durant la période Chola-Pallava. L'article propose un nouveau regard sur les concepts tels que caste, association/corps de métier et communauté dans le contexte des progrès technologiques et économiques ainsi que la mobilité de l'artisanat. Cet essai va à l'encontre des catégories conceptuelles à la lumière des preuves empiriques. L'étude est basée sur des preuves épigraphiques du pays de Tamil Nadu.
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Taylor, K. W. "What Lies Behind the Earliest Story of Buddhism in Ancient Vietnam?" Journal of Asian Studies 77, no. 1 (November 17, 2017): 107–22. http://dx.doi.org/10.1017/s0021911817000985.
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The Vietnamese story about the arrival of Buddhism and the building of the first Buddhist temples in what is now northern Vietnam contains no distinctively Buddhist content, but rather is a tale of thaumaturgy, the worship of trees and of rocks, and rainmaking. This essay analyzes the textual history of the story, which is dated in the early third century CE. It examines the names of the two major protagonists of the story and, although the names were later absorbed into the Sinitic literary tradition, this study proposes a Tamil Hindu origin for them. One is reminded of the trade route that connected India and China along the coasts of Southeast Asia at that time; the evidence of Brahmans from India in early Southeast Asia, including northern Vietnam; and evidence of Hindu elements in Vietnamese texts.
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M, Stephen Mickel Ra. "Theological Dogmas in Karunambara Pathigam of Veermamunivar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 151–57. http://dx.doi.org/10.34256/irjt21s230.
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It is not exaggeration that Veermamunivar was very much proficient to start learning completely a different and new language after the age of thirty and to produce grammar, Literature and dictionaries in that Language. In his 36 years of life in Tamilnadu from 1711 till 1747 as a refined Tamilian. He has rendered great service in various disciplines such as making of sathuragarathi, production of grammar, Reformation in shapes of Literature, Writing Epics, creation of short-story, The advent of prose, outburst of minor literature, The bond between Tamil and Latin, The attempt to make Thirukural as Universal book. This essay attempts to explain various features such as Nature of God, His uniqueness, creations, and greatness of sacred feet, incomparable leadership, omnipotence, gracious benevolence. These features are found in one of his minor Literatures callerd Karunambara Pathigam,
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Timmermann, Jens. "When the Tail Wags the Dog: Animal Welfare and Indirect Duty in Kantian Ethics." Kantian Review 10 (January 2005): 128–49. http://dx.doi.org/10.1017/s1369415400002168.
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Even the most sympathetic readers of Kant's moral philosophy usually disagree with him about some aspect of his theory, or some particular moral judgement. His unqualified condemnation of lying in the essay ‘On a supposed right to lie from philanthropy’ is a classical case in question, as is his strong endorsement of retributive justice and the death penalty. A third prominent source of discontent are Kant's repeated verdicts on the moral status of non-human animals, or rather the lack thereof. For, despite the fact that his practical recommendations in this field are sensible and even progressive, he repeatedly insists that there are no direct duties to animals, that the well-being of animals is morally indifferent, in particular that we ought to treat animals decently solely for the sake of humanity. As a result, the foundations of his advice seem morally inadequate, even offensive.
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Burton, Robert S. "SOCIAL PSYCHOLOGICAL PERSPECTIVES ON SECOND LANGUAGE LEARNING.Rama K. Agnihotri, Amrit L. Khjuina, and Itesh Sachdev (Eds.). New Delhi: Sage Publications, 1998. Pp. 238. $34.00 cloth." Studies in Second Language Acquisition 22, no. 2 (June 2000): 288. http://dx.doi.org/10.1017/s0272263100272069.
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According to the editors of this volume, models and theories of linguistic analysis that are based on a study of monolingual societies are no longer appropriate for our contemporary world. Fueled by an interest in examining “multilingual and pluricultural societies where learning more than one language and accommodating multiple identities is a way of life” (p. 17), they have collected 11 papers as well as an introductory essay that analyze second language learning in a range of interesting multicultural settings. For example, there are papers on the acquisition of Hindi by Tamils in Delhi, English and German by Indian undergraduates at the University of Delhi, and English by immigrants from six different countries in Britain.
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Hambrick, Donald C. "The fattest of the fat cats: observations on Aguinis and colleagues’ findings on CEO pay." Management Research: Journal of the Iberoamerican Academy of Management 16, no. 1 (April 9, 2018): 31–37. http://dx.doi.org/10.1108/mrjiam-04-2017-0741.
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Purpose This paper aims to elaborate upon the work of Aguinis and colleagues (this issue), who showed that there is almost no overlap between the chief executive officers (CEOs; of American publicly traded corporations) who are in the upper tail of the CEO pay distribution and the firms that are in the upper tail of the performance distribution. Design/methodology/approach This paper is an essay/commentary regarding the merits and implications of the paper by Aguinis and colleagues. Findings Drawing upon prior work, the author proposes that CEOs’ tenure-long pay patterns are established – essentially baked-in or hardwired – when CEOs first get hired. For various reasons, some CEOs receive ultra-grand pay packages at the outset of their tenures, and nothing – including mediocre performance – brings about subsequent diminishment of those sweet terms. Research limitations/implications This paper sheds new light on the work by Aguinis and colleagues, in turn contributing new insights about the fairness (or lack thereof) of CEO pay determinations. Originality/value This paper integrates Aguinis and colleagues with prior works on CEO over- and underpayment.
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Griffiths, Devin, and Deanna K. Kreisel. "Introduction: Open Ecologies." Victorian Literature and Culture 48, no. 1 (2020): 1–28. http://dx.doi.org/10.1017/s1060150319000470.
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This collection of essays turns to the nineteenth century in order to weigh the legacy of its holistic conception of systems and to resurrect alternative discourses of openness, permeability, and indeterminate relation. If modern ecocriticism has sometimes been hobbled by a restrictively organic, harmonious conception of how ecologies work, we wager that a return to Victorian interrogations of natural and social collectives can furnish more open, less integrated models for how assemblages operate. The nineteenth century saw both the first acceleration of anthropogenic climate change and the birth of a host of sciences-economic, social, geological, energetic, and (yes) ecological-that now struggle to address the planetary implications of that acceleration. Our growing awareness that we are now living in the long tail of this conjuncture and at the birth of the Anthropocene has prompted a re-evaluation of what we think we know about how nature and society work, and how they might work together.
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Orsini, Francesca. "Where to Find Indian Menocchios?" Journal of South Asian Intellectual History 1, no. 1 (April 12, 2019): 1–12. http://dx.doi.org/10.1163/25425552-12340004.
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AbtractIf we agree with the basic assumption that ordinary people and not only “professional” intellectuals have thought and discussed ideas and produced and exchanged knowledge, where in South Asian archives can we find examples of non-elite figures and their discourses like the sixteenth-century miller Menocchio, immortalised by Carlo Ginzburg in The Cheese and the Worms? If we want to look beyond the high languages of Persian, Sanskrit, and Tamil, with their established protocols and vocabularies of knowledge, where do we look, and what and who are we likely to find? Should we look only at individual “great thinkers,” systematic philosophies or genres that are recognizable as “philosophy” or as śāstra? Or, for Indian as for African languages, should we look for ideas in the languages themselves and in genres in which ideas have been discussed, be they proverbs (as repositories of received, often contrasting, ideas), or song-poems, sermons, anecdotes, fictional narratives, letters, records of conversations like Sufi malfūẓāt, and so on—whether “philosophical ideas” are expressed explicitly or are implicit in their arrangement? This essay offers four initial suggestions about what the appropriate and available genres for an intellectual history in Indian languages may be.
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Wardhana, Dian Eka Chandra, Ria Ariesta, and Sarwit Sarwono. "Pelatihan Penyusunan Soal Bahasa Indonesia Berorientasi HOT’S untuk Guru SMP dan SMA." ABDI: Jurnal Pengabdian dan Pemberdayaan Masyarakat 2, no. 1 (January 15, 2020): 1–11. http://dx.doi.org/10.24036/abdi.v2i1.29.
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Guru Bahasa Indonesia SMP/SMA abad 21 adalah guru yang dapat merumuskan soal-soal yang dapat mengembangkan kecakapan bernalar siswa (HOTs), namun sampai saat ini soal yang dirumuskan masih berkisar pada soal LOTs (C1, C2, dan C3). Dengan demikian perlu pelatihan penyusunan soal Bahasa Indonesia yang berorientasi HOT’s. Metode pelatihan yang digunakan adalah model proses program pelatihan yang dikemukan oleh Leagens. Model ini berupa model instruksional yang memuat komponen situasi, masalah, tujuan, dan cara untuk mencapai tujuan atau S-M-T-C. Data kegiatan pengabdian ini diambil dengan pre test dan post test dengan instrumen soal HOTs yang berbentuk essay. Analisis data pengabdian dianalisis dengan uji T. Hasil pelatihan yang diperoleh adalah ada perubahan tingkah laku guru (subyek) pelatihan yang dibuktikan dengan hasil analisis data yang dikumpulkan dengan uji T. Hasil pelatihan adalah rata-rata nilai jawaban intrumen oleh responden pada pre test sebesar 46,63 lebih rendah jika dibandingkan dengan rata-rata nilai jawaban intrumen pada post test oleh responden yaitu 72,60. Hasil uji t menunjukkan bahwa nilai P(T<=t) one-tail sebesar 0,00. Hal tersebut menunjukkan bahwa nilai pre test berbeda nyata dengan nilai post test karena nilai P(T<=t) one-tail lebih rendah dari taraf 5% (0,05).
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Hörner, Wolfgang. "Éducation technique et culture scolaire : une relation difficile. L’exemple français." Revue des sciences de l'éducation 6, no. 3 (October 20, 2009): 473–86. http://dx.doi.org/10.7202/900298ar.
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La polarisation de la réforme des curricula autour du problème d’une initiation au monde du travail fait apparaître le problème général de la relation entre l’école et son environnement socio-économique. En analysant l’évolution de l’éducation technique en France depuis presque 20 ans l’article montre comment l’école se sert des nouveaux éléments venus de son environnement socio-économique non pas pour s’ouvrir au monde extérieur, mais pour régler ses conflits internes. Les revendications de la société semblent passer par le tamis de l’autonomie relative du système éducatif qui essaie d’adapter tout contenu nouveau à sa conception traditionnelle de la culture générale, sans se soucier du problème pédagogique primordial que constitue la motivation des élèves, déterminée précisément par des facteurs de l’environnement socio-économique.
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Viswanath, Rupa. "The Emergence of Authenticity Talk and the Giving of Accounts: Conversion as Movement of the Soul in South India, ca. 1900." Comparative Studies in Society and History 55, no. 1 (January 2013): 120–41. http://dx.doi.org/10.1017/s0010417512000606.
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AbstractIn 2002, the Indian state of Tamil Nadu passed a law that illustrates the centrality of what may be called “authentic religious selves” to postcolonial Indian statecraft. It banned religious conversions brought about by what it termed “material allurement,” and it especially targeted those who might attempt to convert impoverished Dalits, descendants of unfree laborers who now constitute India's lowest castes. Conversion, thus conceived, is itself founded upon the idea that the self must be autonomous; religion ought to be freely chosen and not brought about by “allurement.” Philosophers like Charles Taylor have provided accounts of how selfhood of this kind became lodged in the Western imaginaire, but how was it able to take hold in very different social configurations, and to what effect? By attending to this more specific history, this essay brings a correlated but widely overlooked question to center stage: under what distinctive circumstances are particular selves called upon to actively demonstrate their autonomy and authenticity by divulging putatively secreted contents? In colonial South India, I will argue, the problem of authentic conversion only captured the public imagination when Dalit conversions to Christianity in colonial Madras threatened the stability of the agrarian labor regimes to which they were subject. And today, as in nineteenth-century Madras, it is Dalit selfhood that remains an object of intense public scrutiny and the target of legal interventions.
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Bojanic, Petar. "Sacrifice: Mot, institution, devenir-institutionnel. franz rosenzweig et la lutte contre les institutions." Filozofija i drustvo 20, no. 2 (2009): 59–71. http://dx.doi.org/10.2298/fid0902059b.
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(francuski) Avant de qualifier la th?orie du 'radical' de Rosenzweig de messianisme, il me semble important de localiser le 'registre du sacrifice' dans ce syst?me de connaissance. Du reste, c'est la premi?re innovation de Rosenzweig par rapport ? la tradition. Rosenzweig n'a ni essay? ni eu le temps de th?matiser en d?tail la figure du 'sacrifice' ou du korban comme le nom le plus g?n?rique d'une telle activit?. Tout ce que nous poss?dons se r?sume ? quelques fragments r?partis sur plusieurs ann?es de correspondance avec ses amis, auxquels Rosenzweig enseigne la pens?e du sacrifice et ses limites, et ? quelques-unes de ses notes sur la difficult? de traduire et d'effacer le mot allemand Opfer. Cependant, depuis le tout d?but, lorsqu'il 'traduit' et 'pense' le sacrifice comme 'don' ou 'offrande', son effort est tout ? fait transparent: Rosenzweig ne fait qu'interroger le rapprochement de Dieu ou d'Autrui.
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Santos, D. S., M. G. B. Lima, C. F. Noznica, D. M. Lima, C. F. Batista, R. C. Gomes, H. G. Bertagnon, B. P. Santos, and A. M. M. P. Della Libera. "Conformação de úbere de caprinos da raça Saanen: parâmetros estéticos ou funcionais?" Arquivo Brasileiro de Medicina Veterinária e Zootecnia 67, no. 5 (October 2015): 1287–94. http://dx.doi.org/10.1590/1678-4162-8246.
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RESUMODiversos fatores predisponentes são descritos para as afecções mamárias ou distúrbios secundários que comprometem a qualidade e produtividade de leite de fêmeas nas diferentes espécies. As características fenotípicas do úbere são consideradas na avaliação econômica de uma fêmea caprina, tanto pelo potencial de produção como pelo registro genealógico dessa fêmea. A limitação de estudos correlacionando essas características com a saúde do úbere gera a dúvida a respeito do significado da conformação do mesmo à saúde e produtividade da glândula mamária. Sendo assim, este estudo teve como objetivo relacionar os parâmetros da conformação do úbere com a celularidade da glândula mamária aferida pelo teste California Mastitis Test (CMT) e contagem de células somáticas (CCS) em 80 cabras da raça Saanen sem alterações no exame clínico da glândula mamária nem no teste de Tamis. Observou-se que a maioria dos parâmetros fenotípicos de úbere não influenciou a CCS, sendo considerados puramente estéticos. A circunferência e profundidade de úbere demonstraram correlação negativa com a celularidade e, por serem características de herdabilidade moderada a alta, podem ser parâmetros considerados para seleção genética de caprinos.
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Bouhamou, N., N. Belas, H. Mesbah, R. Jauberthie, A. Ouali, and A. Mebrouki. "Influence des rapports eau/ciment et fines/ciment sur le comportement à l’état durci du béton autoplaçant à base de matériaux locaux algériens." Canadian Journal of Civil Engineering 36, no. 7 (July 2009): 1195–206. http://dx.doi.org/10.1139/l09-071.
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Le présent travail est une seconde étape faisant partie de notre travail de recherche sur l’influence des paramètres de composition sur le comportement des bétons autoplaçants (BAP) à l’état frais et durci. Il concerne l’étude de l’effet des rapports eau sur ciment et fines sur ciment sur le comportement du BAP à l’état durci. Plusieurs essais ont été réalisés tels que l’étalement, la boîte en L, la stabilité au tamis, le ressuage, les résistances mécaniques, le retrait libre (retrait de séchage et retrait endogène) et une étude microstructurale (caractérisation minéralogique, distributions porométriques) afin de comprendre les rôles joués par les différents constituants susceptibles d’entrer dans la formulation d’un BAP à base de matériaux locaux et chercher à mieux cerner les mécanismes qui régissaient les comportements vis-à-vis du retrait. Nous avons mis en évidence le rôle du réseau poreux et de la microstructure des hydrates. Les résultats obtenus offrent de belles perspectives pour optimiser les BAP en Algérie. Notre étude a permis de développer une variété de formulations de bétons autoplaçants répondant aux critères rhéologiques (bonne déformabilité, moins de ressuage, absence de ségrégation, meilleures performances mécaniques).
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Stafford, Fiona. "Pastoral Elegy in the 1820s: The Shepherd's Calendar." Victoriographies 2, no. 2 (November 2012): 103–27. http://dx.doi.org/10.3366/vic.2012.0083.
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‘Adonais’ is often discussed in relation to other poems by Shelley or to other English elegies. This essay suggests that it may also illuminate other writings from the 1820s, by emphasising the traditional association of elegy with the pastoral mode. Both John Clare and James Hogg published collections entitled The Shepherd's Calendar in the 1820s and, though very different from ‘Adonais’, each can fruitfully be read as new versions of pastoral elegy. Although neither Clare's poems nor Hogg's prose stories commemorate the loss of an individual poet, both have strongly elegiac elements and explore questions often regarded as defining characteristics of the elegy, including the workings of memory and melancholy, inheritance and legacy, loss and renewal, the nature of poetry and responsibilities of the poet. The essay focuses on the poet-shepherds of the 1820s, who inherited the pastoral innovations of the later eighteenth century and contributed to the Romantic transformation of the ancient mode. Far from representing the tail-end of tradition, Hogg and Clare were following the examples of their predecessors by demonstrating the recuperative powers intrinsic to true pastoral. The Shepherds Calendars of the 1820s offer an alternative version of pastoral to Shelley's self-conscious neoclassical, post-Miltonic elegy. They adopt Gray's extension of the country elegy to an entire community and draw energy from Burns and Wordsworth, who adopted plainer language and local settings for their influential Romantic versions of pastoral. Hogg's stories drew on his local environment, but far from presenting a sentimental idyll, they exposed the presence of death in the sheep-farming communities of the Scottish Borders, even as they celebrated the distinctive way of life and thriving oral culture. Clare's poems similarly celebrate the rural world of his native Northamptonshire, but his vivid poems are intensified by a recurrent sense of loss and irreversible change. Both poet-shepherds offer a lament for a world under threat from modernity but, in doing so, they develop exciting new literary styles which are perfectly suited to the demands of a modern, predominantly urban reading public. The essay concludes with brief reference to the infusion of pastoral into the Victorian novel and the early work of one of the most significant heirs to Romantic pastoral, Thomas Hardy.
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Anelli, Tiziana, and Eelco van Anken. "Missing Links in Antibody Assembly Control." International Journal of Cell Biology 2013 (2013): 1–9. http://dx.doi.org/10.1155/2013/606703.
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Fidelity of the humoral immune response requires that quiescent B lymphocytes display membrane bound immunoglobulin M (IgM) on B lymphocytes surface as part of the B cell receptor, whose function is to recognize an antigen. At the same time B lymphocytes should not secrete IgM until recognition of the antigen has occurred. The heavy chains of the secretory IgM have a C-terminal tail with a cysteine instead of a membrane anchor, which serves to covalently link the IgM subunits by disulfide bonds to form “pentamers” or “hexamers.” By virtue of the same cysteine, unassembled secretory IgM subunits are recognized and retained (via mixed disulfide bonds) by members of the protein disulfide isomerase family, in particular ERp44. This so-called “thiol-mediated retention” bars assembly intermediates from prematurely leaving the cell and thereby exerts quality control on the humoral immune response. In this essay we discuss recent findings on how ERp44 governs such assembly control in a pH-dependent manner, shuttling between the cisGolgi and endoplasmic reticulum, and finally on how pERp1/MZB1, possibly as a co-chaperone of GRP94, may help to overrule the thiol-mediated retention in the activated B cell to give way to antibody secretion.
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Zawlacki, Jake. "Allegorical Aĭdaḣar: An Animated Look at Kazakh National Identity." FOLKLORICA - Journal of the Slavic, East European, and Eurasian Folklore Association 23 (December 8, 2020): 43–76. http://dx.doi.org/10.17161/folklorica.v23i.14969.
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The little-known Kazakh animated film, Why the Swallow’s Tail is Forked (1967), written and directed by Amen Khaydarov, not only holds the position as the first example, but is also acclaimed as the greatest work of Kazakh animation by critics, academics, and contemporary animators. The film, based on the traditional Kazakh folk tale of the same name, was significantly altered by Khaydarov in his auteurist direction resulting in a radical retelling. Despite these alterations, Khaydarov’s variant of the folk tale resonated with viewers of the period as well as today. In this paper I argue how certain motifs are changed, added, and removed from the original folk tale by Khaydarov, consciously or unconsciously, to incorporate new allegorical elements in the folk tale. This essay takes an “animated look” at the film in that it performs a close reading of a folk tale through a film medium. After performing a shot by shot analysis, I deconstruct alleged “traditional” Kazakh elements, then analyze the dreamlike nature of pastoral national identity, the interplay of film, written, and spoken folklore, and the rhizomatic structure of folklore through audio and visual elements. Ultimately, I return to the film and display it as a construction of a specific nationalist narrative thus shedding light on the broader pastoral nationalist vision.
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Bing, Peter, and Volker Uhrmeister. "The Unity of Callimachus' hymn to Artemis." Journal of Hellenic Studies 114 (November 1994): 19–34. http://dx.doi.org/10.2307/632731.
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At the start of the section entitled ‘structure’ in his commentary on Callimachus' Hymn to Artemis, Fritz Bornmann notes that the third Hymn has enjoyed less success among critics than any other. ‘They lament’, he says, ‘the lack of unity'. And indeed, beginning with Wilamowitz, this has been not only the dominant, but the only view of the hymn. The latter part of the poem, said Wilamowitz, ‘macht trotz allen Künsten den Eindruck eines gelehrten Nachtrages' und es ist das auch’, he adds. Some forty years later K.J. McKay put it this way: ‘If there is a stronger unifying principle in this straggling composition than the idea of weaving together a number of disparate strands into a ‘historic day’ in the life of Artemis (with vv. 183–268 as a possibly unfortunate addition), it still eludes us'. And recently, Michael Hasiam has remarked on the poem's ‘disjointed tail section’. The hymn, to his mind, ‘progressively disintegrates, as the clear structural framework with which it started fades totally from view’. Even Herter, in his famous and influential essay on the hymn, ‘Kallimachos und Homer‘, echoes this opinion of the final third of the poem. The commentator Bornmann concludes: ‘this estimation is essentially correct’.
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Belle, La Vaughn, Tami Navarro, Hadiya Sewer, and Tiphanie Yanique. "Ancestral Queendom." Nordisk Tidsskrift for Informationsvidenskab og Kulturformidling 8, no. 2 (February 11, 2020): 19–36. http://dx.doi.org/10.7146/ntik.v7i2.118478.
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This article is written in what can be described as the “post-centennial” era, post 2017, the year marked by the 100th anniversary of the sale and transfer of the Virgin Islands from Denmark to the United States. 2017 marked a shift in the conversation around and between Denmark and its former colonies in the Caribbean, most notably the increasing access of Virgin Islanders to the millions of archival records that remain stored in Denmark as they began to emerge in online databases and temporarily in exhibitions. That year the Virgin Islands Studies Collective, a group of four women (La Vaughn Belle, Tami Navarro, Hadiya Sewer and Tiphanie Yanique) from the Virgin Islands and from various disciplinary backgrounds, also emerged with an intention to center not only the archive, but also archival access and the nuances of archival interpretation and intervention. This collaborative essay, Ancestral Queendom: Reflections on the Prison Records of the Rebel Queens of the 1878 Fireburn in St. Croix, USVI (formerly the Danish West Indies), is a direct engagement with the archives and archival production. Each member responds to one of the prison records of the four women taken to Denmark for their participation in the largest labor revolt in Danish colonial history. Their reflections combine elements of speculation, fiction, black feminitist theory and critique as modes of responding to the gaps and silences in the archive, as well as finding new questions to be asked.
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Myers, W. Benjamin, and Bryant Keith Alexander. "(Performance Is) Metaphors as Methodological Tools in Qualitative Inquiry." International Review of Qualitative Research 3, no. 2 (August 2010): 163–72. http://dx.doi.org/10.1525/irqr.2010.3.2.163.
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In his germinal essay, “Of Caravans and Carnivals: Performance Studies in Motion” Dwight Conquergood (1995) uses the compelling metaphor of a caravan to describe performance studies; a “commitment to praxis, to multiple ways of knowing that engage embodied experience with critical reflection … a caravan: a heterogeneous ensemble of ideas and methods on the move” (pp. 139–140). This expanded discussion on the relation between performance and metaphor first presented at the 2009 Qualitative Inquiry Congress asked each of the original participants to develop new metaphors for performance that open up an aspect or understanding of performance that is underdeveloped, underutilized or untapped. Key questions were explored in discussion: How are these metaphors provocative and what to they provoke? How do metaphors work in understanding performance in performance studies? What is the critical service these metaphors make in/as qualitative inquiry? How do or can these metaphors be made to work for social justice? Whose interests are served by particular metaphorical constructions? This Special Issue includes a section entitled “New Metaphors for Performance” which included the original metaphors offered by Ronald Pelias, David Hanley-Tejada, W. Benjamin Myers, Season Ellison, Lesa Lockford, Shauna MacDonald, D. Soyini Madison, and Della Pollock. The second section entitled, “Listeners/Respondents” includes generative autobiographical metaphors, from key audience members as their experiences/ responses to and in dialogue with the originating metaphors presented in the panel (Christopher N. Poulos, John T. Warren, Nicole Defenbaugh, Tami Spry, Karin Schlücker, Claudio Moreira, and Hari Stephen Kumar).
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Yelle, Robert. "THE REBIRTH OF MYTH?: NIETZSCHE'S ETERNAL RECURRENCE AND ITS ROMANTIC ANTECEDENTS." Numen 47, no. 2 (2000): 175–202. http://dx.doi.org/10.1163/156852700511496.
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AbstractThere is increasing evidence of the influence of various Romantic thinkers on Nietzsche's early philosophy, especially on The Birth of Tragedy, with its announcement or prediction of a rebirth of myth. The prophetic Thus Spoke Zarathustra, which Nietzsche introduced with the words "tragedy begins," expresses his later philosophy, particularly his central doctrine of the Eternal Recurrence, in symbols, parables, and riddles, suggesting an attempt at mythopoeia. However, the critical, ironic, and parodying elements in Nietzsche's later philosophy have led to its characterization as "antimyth." This essay demonstrates that Nietzsche's idea and symbolism of the Eternal Recurrence as a temporal cycle of opposites represented by various forms of the circle, especially the ouroborus or serpent biting its own tail, and associated with Zoroaster, Heraclitus, and Dionysus, was influenced by the tradition of Romantic mythology. Before the publication of The Birth of Tragedy, Nietzsche encountered the writings of Johann Jakob Bachofen and Friedrich Creuzer, where the cycle of opposites is identified as a specifically mythic idea, which developed later into a philosophy, as metonymically represented in the relationship between the myth-maker Zoroaster and the philosopher Heraclitus. In The Birth of Tragedy, the cycle of opposites became for Nietzsche a symbol of the unity of myth and philosophy, and the rebirth of the former from the self-overcoming of the latter. This symbol continued to serve Nietzsche throughout his career as a model for his own development as a philosopher. The Eternal Recurrence appears to have been his own attempt to unite myth and philosophy, through the transformation of an originally Romantic mythological idea into its opposite, and the adoption of a symbolic and "mythic" style of expression.
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Madung, Otto Gusti. "POPULISME, KRISIS DEMOKRASI, DAN ANTAGONISME | POPULISM, THE CRISIS OF DEMOCRACY, AND ANTAGONISM." Jurnal Ledalero 17, no. 1 (May 26, 2018): 58. http://dx.doi.org/10.31385/jl.v17i1.129.58-76.
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<b>Abstract:</b>
Populism generally expresses the conflict between the majority of the people who are “out of power” versus the powerful small elites. The competition is the response to the perpetuating social divisiveness between the small elites and the marginalized majority. Hence, populism can be described as a social and political protest of the citizens against the failures of elitically and pro establishment oriented representative democracy. In this case, the democracy tends to leave the people behind who are the primary goal of the the democracy itself. This essay tries to pose some criticism against the practices of the liberal democracy tranformed into a consensus machine and in this way ignores the dissensual or conflictual aspect of the democracy. The dissensus democracy emphasizes the unlimited conflictual dimension of the democratic discourse. From the point of view of the dissensual democracy, populism can appear as social transformative forces that bring back the democracy to its original meaning as an expression of the people’s sovereignity. However, this can only be realized in a pluralistic millieu and populism can be transformed into an antagonistic democracy. Finally, the essay argues that the practices of populisme in Indonesia fail to be an alternative and antagonistic power to the practices of the Indonesian democracy coopted by the predatory oligarchy. The reason is that the populistic leaders in Indonesia including the Jokowi regime fail to transform the populistic ideas into the new democratic institutions independent from the domination of the oligarchic political parties inherited by the New Order regime.
<b>Keywords:</b> Populism, Democracy, Antagonism, Dissensus, Indonesia
<b>Abstrak:</b>
Secara umum populisme mengungkapkan pertentangan antara rakyat kebanyakan (the people) yang tidak berkuasa versus segelintir kecil elite yang berkuasa. Pertarungan tersebut merupakan tanggapan atas persoalan kesenjangan sosial berkepanjangan antara elite penguasa versus mayoritas masyarakat yang berada di luar kekuasaan. Oleh karena itu, populisme dapat diartikan sebagai ekspresi protes warga masyarakat terhadap sejumlah kegagalan demokrasi representatif yang cenderung elitis dan pro establishment dan melupakan masyarakat umum yang menjadi tujuan awal dari demokrasi. Di dalam artikel ini dikemukakan sejumlah kritik terhadap praktik demokrasi liberal yang sudah bertransformasi menjadi mesin konsensus dan mengabaikan aspek disensus. Demokrasi disensus menekankan aspek pertentangan yang tak terselesaikan secara argumentatif dalam proses demokrasi. Dalam kaca mata demokrasi disensus, populisme dapat tampil sebagai kekuatan transformatif dan mengembalikan makna demokrasi kepada kedaulatan rakyat yang sesungguhnya. Namun, untuk maksud itu, populisme harus menanggalkan corak antipluralisme dan menjadi demokrasi antagonistis. Pada bagian akhir tulisan ini diuraikan juga bahwa di Indonesia politik populisme gagal menjadi kekuatan antagonistik dan emansipatoris terhadap demokrasi yang terkooptasi kekuatan oligarkis. Alasannya, para pemimpin populis termasuk rezim Jokowi gagal menginstitusionalisasikan ide-ide populis dalam institusi demokratis baru yang terlepas dan bebas dari cengkeraman partai-partai politik oligarkis warisan Orde Baru.
<b>Kata-kata Kunci:</b> Populisme, Demokrasi, Antagonsme, Disensus, Indonesia
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Fearon, Peter. "The New Deal at the Grass Roots: Programs for the People in Otter Tail County, Minnesota. ByD. Jerome Tweton · St. Paul: Minnesota Historical Society Press, 1988. x + 205 pp. Map, illustrations, notes, bibliographical essay, and index. Cloth $19.95; paper, $10.95." Business History Review 63, no. 3 (1989): 679–81. http://dx.doi.org/10.2307/3116055.
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