Switching between cultural meaning systems

2003 ◽  
Author(s):  
Yingyi Hong
Keyword(s):  
Cultural Meaning ◽  
Meaning Systems

scholarly journals Broken Lives? Reflections on the Anthropology of Exile and Repair

Refuge ◽  
1999 ◽  
pp. 30-40 ◽  
Author(s):  
David P. Lumsden
Keyword(s):  
Posttraumatic Stress Disorder ◽  
Posttraumatic Stress ◽  
Medical Anthropology ◽  
Stress Disorder ◽  
Truth Commissions ◽  
Cultural Meaning ◽  
Embodied Experience ◽  
Internally Displaced ◽  
Meaning Systems ◽  
And Coping

This article provides a rethinking of the concept of' exile and promotes its utility regarding both the externally and the internally displaced. It does so from the perspective of Medical Anthropology. A number of variables affecting and shaping the morality, performance, nature and outcomes of exile are identified. Edward Said's views are discussed; but, must exiles always and forever be viewed or be felt as 'broken lives'? The article argues against a naive presumption of 'universalism' to exile's embodied experience and response; instead, the specificities of cultural meaning systems must be taken into account. Further, it argues against analysts' common presumption of pathology and 'posttraumatic stress disorder' among exiles; instead, evidence for 'agency' and 'resilience' in exile populations' health and coping through time must also, and explicitly, be recognized. Finally, where lives are 'broken', the potential of Truth Commissions and 'forgiveness' to be practices of collective repair is noted. Examples are drawn from Africa, Bosnia, Cambodia, Chile, China, Holocaust survivors, and Tibet.

PECULIARITIES OF MANIFESTATION OF MEANING DISSONANCE

2020 ◽  
Vol 22 (10) ◽  
pp. 25-28
Author(s):  
Abakumova I.V. ◽  
Grishina A.V. ◽  
Godunov M.V.
Keyword(s):  
Cognitive Dissonance ◽  
Personal Development ◽  
External World ◽  
Personal Meaning ◽  
Formation Processes ◽  
Common Mean ◽  
Personal Meanings ◽  
Modern Psychology ◽  
Meaning Systems ◽  
The Subject

Modern psychology considers meaning regulation, as an integral mechanism of personal development. A system of personal meanings develops in the processes of under-standing reality. Due to their polymodality personal meanings cannot be good or bad, but they are not the same. When confronted with unknown situations, the unevenness of the emerging personal meanings can lead to match or mismatch with the existing system of mean-ings. Coincidence, as agreement with a new fact, means meaning consonance. Mismatch, as a mismatch between new and existing information, means meaning disso-nance, as a kind of cognitive dissonance. An analysis of modern psychological literature shows that there are two main plans for the action of meaning dissonances: the dissonance of individual meanings in the implementation of real interactions and the dissonance of common mean-ings during the translation of interpersonal meaning formations. It is proposed to consider that meaning ac-quires a personal coloring due to the processes of both consonance and dissonance positioning of meaning con-structs in the meaning sphere of the subject. The revealed dichotomy of the meaning formation processes shows the possibility of manifestation of meanings bipolarity, which is revealed in the process of transition from the internal to the external world and in collisions with oth-er meaning systems. Then it can be assumed that the ef-fect of meaning dissonance manifests itself in two ways: firstly, in terms of real interactions as a discord of indi-vidual meanings, and secondly, in terms of translation of interpersonal meaning constructs as a dissonance of common meanings. In the course of such an external for-mation, meaning becomes already a personal meaning in the consciousness of a particular person.

Makna Budaya Nama Motif Kain Bentenan Minahasa

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Silvana Lahama
Keyword(s):  
Social Status ◽  
Cultural Meaning ◽  
History Of ◽  
Qualitative Descriptive

Bentenancloth is a Minahasa traditional fabric cloth which is the only craft of weavingfrom Minahasa people that has a very long journey of history. The existence ofthis cloth cannot be separated from the cultural and historical activities ofMinahasa tribe, where this cloth reflects the symbol of social status andbecome the part of life principal acted by the Minahasa people.Theobjectives of this research are to describe : 1) The name of motifs and lingualmeaning of Bentenan  cloth, 2) Thecultural meaning behind the Bentenan cloth motifs.This research conduct in theform of qualitative-descriptive. The data taken from the books contains aboutthe history of Minahasa especially the Bentenan cloth, proposed by the formerresearchers and the culture expert of Minahasa. Fromthe result, it can be conclude that cultural meaning behind the name ofBentenan cloth motifs reflects the whole aspects of life especially theirbelieves on something considered being exist around them. The cultural meaningfromeach motifs carryingessential norm that people should know whether it isallowed to do and whether is not.KeyWords : The cultural meaning, The motifs in Bentenan cloth.

Makna Budaya Lagu Daerah Tontemboan

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Christina Rawung
Keyword(s):  
Observation Point ◽  
Folk Songs ◽  
The Other ◽  
Cultural Meaning ◽  
Cultural Meanings ◽  
Deep Meaning ◽  
Traditional Songs ◽  
Descriptive Method ◽  
Power Of God

Kapoya village is located in SouthMinahasa precisely in the District Suluun-Tareran. Problems of this research,what is the folk songs in Tontemboan areas that exist in Kapoya village andwhat is the function, what cultural meanings contained in the Tontemboan folksongs, and why villagers of Kapoya still sing the Tontemboan folk songs basedon their reflected the mindset. The purpose of this study is to identify the Tontemboanfolk songs and explain its function, explains the cultural meaning of theTontemboan folk songs, and explain the reason for the villagers of Kapoya stillsing the Tontemboan folk songs based on their reflected the mindset.This study used descriptive method withqualitative approach. The observation point chosen five informants. The firstone as the main informant and the other as a companion. In this study,collected twenty-seven folk songs in Tontemboan.In terms of meaningful culturalTontemboan folk songs in the Kapoya village and their functions, which consistsof 27 traditional songs and their functions. In terms of cultural meaningscontained in Tontemboan folk songs have some deep meaning, such as the peopleof Kapoya village who believe in the power of God as the Creator, the publicbelieves that happen compassion into the new year is a joy to remember therelatives and siblings. In terms of folk songs sung reason thatis the mindset of the villagers of Kapoya, namely as guidelines, instructions,and the correct way for a person to live a life based onwhat he believes and meaningful bring compassion, happy, respectful, and proudof the life lived in the Kapoya village.Keywords: Culture, Tontemboan, Kapoya

Beyond the Fife and Drum: Northern Protestant Working Class Cultures

Public Voices ◽  
2017 ◽  
Vol 9 (1) ◽  
pp. 73
Author(s):  
Paul Burgess
Keyword(s):  
Northern Ireland ◽  
Working Class ◽  
World Order ◽  
Cultural Traditions ◽  
One Dimensional ◽  
Dimensional Image ◽  
The Troubles ◽  
Meaning Systems ◽  
The World ◽  
Symbolic Systems

The author contends that throughout the duration of the present conflict in NorthernIreland, the world has been repeatedly given a one-dimensional image of this culture depicting it as mainly a product of ethnicity and also a reflection of class sentiment and lived experience.As drummer and songwriter of Ruefrex, a musical band internationally renowned for its songs about the Troubles conflict in Northern Ireland, Burgess discusses the need to express Protestant cultural traditions and identity through words and music. Citing Weber’s argument that individuals need to understand the world and their environment and that this understanding is influenced by perceptions of world order and attitudes and interpretations of symbolic systems or structures, the author argues that losing the importance of symbolic structures in relation to actual events will result in failure to understand why communities embrace meaning systems that are centrally informed by symbol and ritual. In his mind, rather than seeking to promote an understanding of Protestant or Catholic reality, it is important to speculate how the practice of difference might be used in developing any kind of reality of co-operation and co-ordination

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