“No Houses and Skin Garments, Sheep, Poultry and Fruits of the Earth”: Aboriginal Australia, Narratives of Human History, and the Built Environment

2020 ◽  
pp. 59-71
Author(s):  
Martin Porr
Keyword(s):  
Built Environment ◽  
Human History ◽  
Aboriginal Australia ◽  
The Earth

scholarly journals ENVIRONMENTAL PROTECTION AND HINDUISM

2015 ◽  
Vol 3 (9SE) ◽  
pp. 1-2
Author(s):  
Mamta Kothari
Keyword(s):  
Environmental Protection ◽  
Natural Cycle ◽  
Human Beings ◽  
Human History ◽  
Happy Life ◽  
The Earth ◽  
Nature Preserves ◽  
Day By Day ◽  
Water Vegetation

Under the environment, air, water, vegetation, plants, animals, humans all come. In nature, all these quantities and their composition are arranged in such a way that a balanced life continues on the earth. For the last few years, ever since the Earth came into being as animal, animal and other bacterial consumers, this cycle of nature has been going on continuously and smoothly. Whatever is needed and is getting from nature and nature preserves it by producing more in itself. If we observe human history, five hundred and seven hundred years ago, man was close to nature. The food he got from nature was normal, it was his happy life, when water and air were safe. But gradually the change took place with time and the desire of man to live happily increased. With the advancement of science man began to interfere with the natural cycle. The effect of this was that the items of the primary needs of human beings began to lack water, air and food. The immense reserves of nature started decreasing day by day and the word pollution emerged. There was a need for environmental protection. पर्यावरण के अन्तर्गत वायु जल भूमि वनस्पति पेड़ पौधे, पशु मानव सब आते है । प्रकृति में इन सबकी मात्रा और इनकी रचना कुछ इस प्रकार व्यवस्थित है कि पृथ्वी पर एक संतुलनमय जीवन चलता रहे । विगत करोंड़ांे वर्षो से जब से पृथ्वी मनुष्य पशुपक्षी और अन्य जीव-जीवाणु उपभोक्ता बनकर आये तब से, प्रकृति का यह चक्र निरंतर और अबाध गति से चल रहा है । जिसको जितनी आवष्यकता है व प्रकृति से प्राप्त कर रहा है और प्रकृति आगे के लिये अपने में और उत्पन्न करके संरक्षित कर लेती है । मानव इतिहास का अवलोकन करे तो आज से पंाॅच सौ सात सौ वर्ष पूर्व मनुष्य प्रकृति के समीप था । प्रकृति से मिले भोजन पर सामान्य आश्रित था , वह उसका सुखमय जीवन था, जब जल वायु निरापद थे । लेकिन धीरे-धीरे समय के साथ परिवर्तन हुवा और मनुष्य मंे सुखमय जीने की लालसा में वृद्धि हुई । विज्ञान की प्रगति के साथ मनुष्य ने प्राकृतिक चक्र में हस्तक्षेप करना शुरू कर दिया । इसका दूष्प्रभाव यह हुवा कि मनुष्य की प्राथमिक आवष्यकताओं की वस्तुऐं जल, वायु भोजन का अभाव होने लगा । प्रकृति के अपार भण्डार दिन प्रतिदिन कम होने लगे और प्रदुषण शब्द का उदय हुवा । पर्यावरण संरक्षण की आवष्यकता होने लगी ।

Ecological Time: Natures that Matter to Activism and Art

APRIA Journal ◽  
2021 ◽  
Vol 3 (2) ◽  
pp. 166-183
Author(s):  
Monique Peperkamp
Keyword(s):  
Time Scales ◽  
Human History ◽  
Bruno Latour ◽  
Cultural Assumptions ◽  
Donna Haraway ◽  
The Earth ◽  
Works Of Art ◽  
Sense Of Time ◽  
Agent Of Change

The term 'Anthropocene' brings together a range of interrelated ecological catastrophes and relates human history to the time scales of the Earth. While dominant modes of thinking maintain technocratic notions of nature and time, art has (re)presented alternative proposals and practices that radically shift perception. To foreground and strengthen the power of art to challenge core cultural assumptions and motivate change, this text maps out the implications of philosophical positions often referred to by artists. I consider the ideas of Donna Haraway, Bruno Latour, Andreas Malm, Naomi Klein and T. J. Demos, and perform a more indepth inquiry of the aesthetics proposed by Timothy Morton. Two works of art are at the beginning and at the end of this inquiry: Progress vs. Regress (Progress II) and Nocturnal Gardening, both by Melanie Bonajo. A material sense of time appears to be pivotal for art as an agent of change.

scholarly journals The Astronomy of Aboriginal Australia

2009 ◽  
Vol 5 (S260) ◽  
pp. 39-47 ◽  
Author(s):  
Ray P. Norris ◽  
Duane W. Hamacher
Keyword(s):  
Deep Understanding ◽  
Careful Attention ◽  
Search For Meaning ◽  
Aboriginal Australians ◽  
Present Evidence ◽  
Meteorite Impacts ◽  
Aboriginal Australia ◽  
The Earth ◽  
Traditional Cultures

AbstractThe traditional cultures of Aboriginal Australians include a significant astronomical component, which is usually reported in terms of songs or stories associated with stars and constellations. Here we argue that the astronomical components extend further, and include a search for meaning in the sky, beyond simply mirroring the earth-bound understanding. In particular, we have found that traditional Aboriginal cultures include a deep understanding of the motion of objects in the sky, and that this knowledge was used for practical purposes such as constructing calendars. We also present evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, and paid careful attention to unexpected phenomena such as eclipses and meteorite impacts.

scholarly journals Idea Miłosierdzia Bożego wobec egzystencjalnych niepokojów współczesnego świata

2020 ◽  
Vol 15 (6) ◽  
pp. 31-46
Author(s):  
Joanna Kogut ◽  
Keyword(s):  
Science And Technology ◽  
Social Situation ◽  
Human History ◽  
The Earth ◽  
Central Value ◽  
The World ◽  
The Face ◽  
Life Itself ◽  
The Right

The need of the present times speaks for bringing the face of a merciful God once again. The concept of ”mercy” is often neglected today, and it even hinders modern man, who, through the previously unknown development of science and technology, more than ever in the human history, has subdued the earth and became its master. The awareness of man’s loneliness, his alienation from the community of the world, tradition and religion, and the conviction that he – man – is the creator of his own humanity, have become dominant. Life itself becomes the central value for him, not the immortality of life. The only content he has left are his whims and desires devoid of permanent and certain measures – doomed to variables determined by the condition and social situation – values. His existence was revealed to him in all its nakedness and fragility, arousing fear and concern with regard to loneliness, illness and death. And yet, through her life, Saint Faustine Kowalska showed unlimited trust in God’s mercy, thus opening herself to the action of grace, which allowed her to give her life the right purpose. This purpose of life is determined by faith, which for many followers of Christ became the foundation of their lives.

scholarly journals HUMAN, NATURE, AND ARCHITECTURE

2019 ◽  
Vol 3 (2) ◽  
pp. 145
Author(s):  
Johannes Widodo
Keyword(s):  
Built Environment ◽  
Human Nature ◽  
Natural Environment ◽  
Continuous Flow ◽  
Middle Ground ◽  
Social Rules ◽  
Natural Factors ◽  
The Earth ◽  
Sacred And Profane ◽  
The Universe

Human is the centre of natural exploitation and built environment, a belief that has been existed since the beginning of civilization when human started to adapt into the natural environment and to articulate nature into built-environment. Human as creator and innovator of the built environment put himself at the centre of the universe: geographically is at the middle ground in between the mountain and the waterfront, chronologically is in between the sunrise and the sunset, and ideologically is in between heaven above and underworld beneath the earth. He stands at the middle of circles that define inside and outside and denote sacred and profane. Water is the essence of life. Therefore, the forested hills and mountains that provide steady supply of fresh water are preserved and well protected, spiritually and physically. To ensure the continuous flow of the lifeline, the forests are protected against violations and destructions, through rituals and social rules. The choice of location for the built-up area of the settlement is carefully considered against natural and supra-natural factors, in order to ensure the harmonious relationships between human, nature, and the spirits. In rational sense, it is to ensure the survivability of the community’s existence and its livelihood.

scholarly journals Pengembangan Diri Manusia Menjadi Sosok Berilmu Sebagai Pelita Moderasi Beragama di Era Media Baru 4.0

2021 ◽  
Vol 3 (2) ◽  
pp. 167-187
Author(s):  
Endro Tri Susdarwono
Keyword(s):  
New Media ◽  
Science And Technology ◽  
Human History ◽  
Human Race ◽  
The Earth ◽  
Self Development ◽  
Descriptive Approach ◽  
Ways Of Life

The understanding of religious moderation must be understood contextually not textually, meaning that moderation in religion in Indonesia is not moderate Indonesia, but a moderate way of understanding in religion because Indonesia has many cultures and customs. This study aims to describe how human self-development becomes a knowledgeable figure as a torch or lamp of religious moderation in the era of new media 4.0. The approach in this study uses a descriptive approach. Without the goal of realizing maslahat, religious moderation will never exist. All religions, laws, and ways of life that exist, were actually born for the sake of realizing maslahat. It is because of this maslahat and this is the only reason, Allah sent down the holy books, sent messengers, and established the laws of the Shari'a. Also, due to this maslahat, the minds of all philosophers, experts and thinkers drain all the legacy of the vast human race. Islam strongly criticizes the attitude of neglecting efforts and the desire to seek benefit on the pretext of tawakal to Allah. In order to find the intended benefits, humans are highly demanded in mastering science and technology as the main prerequisites. Human history is full of various events and events which confirm that humans are always looking for common benefit. A knowledgeable human will be able to understand religious moderation very well. Knowledge that is beneficial to mankind is knowledge that can lead humans to a better life, closer to Allah and not cause damage to the earth.

Identifying Entity and Attributes of God: An Islamic Perspective Mengenal pasti Entiti dan Sifat-Sifat Allah: Satu Perspektif Islam

2016 ◽  
Vol 13 (1) ◽  
pp. 248-264
Author(s):  
Israr Ahmad Khan
Keyword(s):  
Jugular Vein ◽  
Image Of God ◽  
Human History ◽  
Islamic Perspective ◽  
Arabic Word ◽  
The Earth ◽  
Attributes Of God ◽  
Entire Universe ◽  
Supreme Being

AbstractConcept of Supreme Being is as old as the human history itself. But the idea of entity and attributes of that Being varies from culture to culture and religion to religion. Islam gives very vivid image of God, namely Allah in terms of His entity, attributes, and nature of relationships with the creature, including man. The Arabic word Allah denotes in English “The God”. He is Only One without any partner. He is totally unseen. He is the Creator, Sustainer, Provider, Controller of the entire universe. All that is in the earth and heavens belong to Him. Nothing is unto like Him. His power is infinite. He is as close to man as his jugular vein. He is the Most-Merciful, the Most-Beneficent. He is eternal with no beginning and end. He interacts with man and communicates to him every moment. He is Just and loves those who subscribe to justice. He has forbidden injustice for Himself as well as for man. He is Generous and commands man to interact with others generously. In order to be close to Him man has to be as kind to others as to his own self. The qualities Allah wants to see in man include sincerity, honesty, truthfulness, trustworthiness, justice, generosity, altruism, tolerance, forbearance, and fortitude. This paper deals with all these dimensions of “The God” from Islamic perspective as available in the Qur’an and the Prophetic traditions.Keywords: God, Allah, Entity, Attribute, the Qur’an, Islam.AbstrakKonsep Yang Maha Esa setua sejarah manusia itu sendiri. Tetapi idea entiti dan sifat-sifat-Nya berbeza dari budaya ke budaya dan agama ke agama. Islam memberikan imej yang sangat jelas mengenai tuhan, yaitu Allah dari segi entiti-Nya, sifat-sifat-Nya, dan perhubungan-Nya dengan makhluk, termasuk manusia. Perkataan Bahasa Arab yaitu Allah, dalam bahasa Inggerisnya menandakan “Tuhan”. Yang Hanya Satu tanpa penolong. Yang benar-benar Tersembunyi. Yang Maha Pencipta, Pemelihara, Pembekal, Pengawal seluruh alam semesta. Segala yang ada di bumi, dan langit adalah kepunyaan-Nya. Tidak ada yang sama seperti-Nya. Kuasa-Nya adalah tidak terbatas. Yang lebih dekat dengan manusia daripada urat lehernya. Yang Maha Pemurah, Yang Maha-Pengasihani. Yang kekal tanpa awal dan akhir. Yang berinteraksi dengan manusia pada setiap masa. Yang adil dan mengasihi orang-orang yang menegapkan keadilan. Yang mengharamkan kezaliman atas diri-Nya dan juga untuk manusia. Yang Maha Mulia dan memerintah hamba-Nya untuk berinteraksi dengan orang lain dengan sebaik-baiknya. Dalam usaha untuk rapatkan diri kepada-Nya, manusia mesti berbuat baik kepada yang lain seperti keatas dirinya. Sifat-sifat yang Allah mahu melihat dalam manusia adalah keikhlasan, kejujuran, kebenaran, amanah, keadilan, kemuliaan, pemurah, toleransi, kesabaran, dan ketabahan. Kajian ini berurusan dengan segala dimensi "Tuhan" dari perspektif Islam seperti yang terdapat di dalam Al-Quran dan Hadis.Kata Kunci: Tuhan, Allah, Entiti, Sifat-sifat, al-Quran, Islam.

scholarly journals VICTORIAN ECOCRITICISM FOR THE ANTHROPOCENE

2017 ◽  
Vol 45 (3) ◽  
pp. 667-684 ◽  
Author(s):  
Daniel Williams
Keyword(s):  
Natural History ◽  
Science Fiction ◽  
Cultural History ◽  
Historical Study ◽  
Human History ◽  
Media Archaeology ◽  
The Earth

How might literary and cultural spheres intersect with the Anthropocene, the epoch — however defined — of humanity's detectable influence at geological scale? What forms, genres, objects, and methodological lenses might prove most fertile in mediating between the concept's abstraction and its concrete entailments for literary and cultural history? Such questions have already commissioned a range of critical projects that attempt to reframe the Anthropocene itself: as a trope of science fiction, given how humans are “terraforming” the planet (Heise 215–20); as an object for media archaeology, considering the “signatures” that our aggregate actions are leaving in the physical strata of the earth (Boes and Marshall 64–67); and as a challenge to the categorical distinctions by which historical study is practiced, with its blurring of “human history” and “natural history” (Chakrabarty 201–07).

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