Too Hot to Handle: The Cultural Politics of Fire

2000 ◽  
Vol 64 (1) ◽  
pp. 53-64 ◽  
Author(s):  
Ratna Kapur
Keyword(s):  
Cultural Values ◽  
Cultural Politics ◽  
Way Of Life ◽  
Indian Culture ◽  
Cultural Space ◽  
Indian Nation ◽  
Sex And Sexuality ◽  
Definition Of ◽  
A Site ◽  
In Fire

This essay explores the ways in which the definition of Indian culture has become a site of contest, and how this contest played out in the controversy that erupted over the release and screening of Deepa Mehta's diasporic film, Fire, in India. I locate this controversy within the broader controversies that are taking place over culture, particularly when issues of sex and sexuality are involved. The continuous targeting of representations of sex and sexuality, betrays an underlying fear that sex is something that is threatening to Indian cultural values, to the Indian way of life, to the very existence of the Indian nation. I discuss the responses to the release of the film by the forces of the Hindu Right as well as feminist and lesbian groups and critique the uncomplicated understandings of culture that informed these positions. Contingent upon these responses rests the story in Fire and the way in which the lesbian subject, a sexual subaltern, is constructed in the cultural space represented in the film. I challenge the positions that suggest that the women are represented as victims in the film, and draw attention to the cultural, sexual and familial ruptures brought about by the main protagonists through their desire for one another. I explore the complicated understandings of agency and desire that are represented through the assertion of this relationship.

scholarly journals Spiritual Awakening of the Personality as key to Spiritual Security in the Context of Postmodernism

2021 ◽  
Vol 12 (1) ◽  
pp. 185-200
Author(s):  
Halyna Shevchenko ◽  
Milena Bezuhla ◽  
Tetiana Antonenko ◽  
Iryna Safonova
Keyword(s):  
Cultural Values ◽  
Spiritual Awakening ◽  
Human Face ◽  
Way Of Life ◽  
Cultural Ideals ◽  
Creative Personality ◽  
The World ◽  
Basic Concepts ◽  
Definition Of ◽  
Educational Component

The article presents a new view on the problem of educating the spiritual security of the personality from the positions of axiological, culturological, civilizational, systemic, and anthropological approaches, on which the research methodology is based. The article describes the basic concepts of research: spirituality, culture, spiritual awakening, spiritual security, and presents the author’s definition of the concept of spiritual security of the personality. The article describes the cultural ideals of coziness in different countries of the world, which allowed us to highlight the features and prove the importance of leading a spiritual way of life, the essence of which is a person’s acquiring of a state of inner peace, coziness, security and which is accompanied by the achievement of pleasure from life. The principles of educating the spiritual security of the personality have been defined. They include the principle of spiritualization, the principle of cooperation, the principle of “live” dialogue based on spiritual and cultural values. The authors have identified the main threats to the spiritual security of the personality and described the ways to overcome them, among which special attention is paid to the importance of reviving the spiritual and cultural educational component, which will be the first step towards educating a positive personality with a human face, the humane, altruistic, creative personality focused on creation, not destruction.

scholarly journals ARSITEKTUR MESJID SEBAGAI ADAPTASI DAN ORIENTASI RUANG DALAM BUDAYA SASAK, STUDI KASUS DESA KOPANG, LOMBOK TENGAH

2018 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Taufan Hidjaz
Keyword(s):  
Cultural Values ◽  
Dominant Role ◽  
Space Structure ◽  
Way Of Life ◽  
Cultural Space ◽  
Space Orientation ◽  
The People ◽  
Concrete Form ◽  
Large Trees ◽  
Residential Pattern

Abstract: Lombok referred to as “The Island of Thousand Mosques”, but more than that, there are around 9000 mosques in 518 Lombok villages with became the center of residential orientation. The traditional residential pattern of Kopang Village in central Lombok, as other Sasak residence in general, formed by values that bind its poeple in a culturalspace with a social system of kinship which then forms a distinctive environmental pattern. Sasak cultural space structure was formed as it is based on a worldview which became a way of life. The way of life of Sasak people in Kopang village is a concrete form of cultural values which makes mosque architecture as the center of the residential orientation pattern. Each of the cluster pattern is a residence formed by a relationship of structured activities from the people with the mosque. Before becoming identical with Islam, the old Sasak community which called Sasak Lebung used natural objects such as mountains, springs, and large trees as a marker and center of mythic-dynamism cultural and space orientation. After becoming Islam, Sasak people adapt the concept of space and make the mosque as the center of mythic-religious cultural and space orientation. This research using qualitative analytical descriptive method with environmental culture-based approach by considering the artifacts of the mosque with te residential environment in relation to the Sasak cosmology. Mosque architecture becomes very dominant role to represent culture and its symbolic meaning in cultural space of Sasak. Keywords : mosque, adaptive, orientation, Sasak culture, Kopang village. Abstrak : Lombok disebut sebagai “Pulau seribu mesjid” padahal lebih dari itu, dari 518 desa terdapat didalamnya 9000 an mesjid yang menjadi pusat orientasi hunian. Pola hunian tradisional desa Kopang di Lombok Tengah sebagaimana umumnya hunian Sasak terbentuk oleh tata nilai yang mengikat masyarakatnya dalam suatu ruang budaya dengan sistem sosial kekerabatan  yang kemudian membentuk pola lingkungan khas.  Terbentuknya struktur ruang budaya Sasak karena dilandasi oleh cara pandang terhadap dunia yang menjadi semacam jalan kehidupan. Cara hidup masyarakat Sasak di desa Kopang adalah bentuk kongkrit  nilai-nilai budayanya yang menjadikan Arsitektur Mesjid pusat orientasi hunian sehingga membentuk pola hunian kantong yang khas.  Tiap pola kantong tersebut merupakan hunian yang terbentuk oleh  hubungan kegiatan terstruktur masyarakatnya dengan mesjid.  Sebelum menjadi identik dengan Islam, masyarakat Sasak lama disebut Sasak Lebung menggunakan objek alam seperti gunung, mata air dan pohon besar sebagai penanda dan pusat orientasi ruang budaya yang mitis-dinamisme. Setelah menjadi Islam masyarakat Sasak melakukan adaptasi konsep ruang dan menjadikan mesjid sebagai pusat orientasi ruang budaya yang mitis-religius. Penelitian ini secara umum menggunakan metode deskriptif-analitis-kualitatif berbasis pendekatan budaya lingkungan dengan mempertimbangkan artefak mesjid menjadi fokus penelitian sebagai fenomena budaya. Hasil penelitian ini menguraikan keterkaitan   mesjid dengan lingkungan ruang hunian dalam kaitannya dengan kosmologi Sasak. Arsitektur mesjid menjadi sangat dominan berperan merepresentasikan  budaya dan makna simboliknya di dalam ruang budaya masyarakat Sasak. Kata kunci : mesjid, adaptasi, orientasi,budaya Sasak,desa Kopang.

scholarly journals The Concept of Diasporic Cultural Values of the Aceh Community in Yan, Kedah

2018 ◽  
pp. 237-243
Keyword(s):  
Cultural Values ◽  
Performing Arts ◽  
Human Mind ◽  
Oral Traditions ◽  
Way Of Life ◽  
Library Research ◽  
Traditional Sports ◽  
Diasporic Community ◽  
And Migration ◽  
Definition Of

Culture is embedded in the way of life of the society consisting oral traditions, languages, folklore, rites and faith, music and songs, performing arts, traditional herbal medicine, literature, traditional food as well as traditional sports and games. The culture of a society differs from one another. Value is a concept of culture that exists in the human mind and not in an object. Value can be defined as something that has benefits and interests shared by humanity. This study explores the culture of the diasporic community of Aceh in Yan, Kedah. The focus of the study are the cultural values of Aceh obtained from interviews, observations and library research. Aceh culture is filled with the diversity of prestigious values that are based from Islamic religious beliefs. This study will also describe the fundamentals of cultural values of the society’s present Aceh in dealing with outside influences in the era of globalization and the problems faced by the community in the context of the Aceh nation. Furthermore, the study will focus on moral values found in Aceh’s culture. The definition of the diasporic Aceh community is emotionally and politically committing oneself to their motherland however, this perception had changed and developed through movements and migration around the world including their current place situated in Malaysia. They brought along cultural values and world viewto be inherited by the younger generation who are the foundation for the expansion of Aceh culture in nowadays community.

Need of Human Rights as a Better Way of Life

Think India ◽  
2019 ◽  
Vol 22 (3) ◽  
pp. 72-83
Author(s):  
Tushar Kadian
Keyword(s):  
Human Rights ◽  
Basic Needs ◽  
Research Paper ◽  
Human Being ◽  
Way Of Life ◽  
Labour Unions ◽  
The People ◽  
The Subject ◽  
Definition Of ◽  
Made In

Actually, basic needs postulates securing of the elementary conditions of existence to every human being. Despite of the practical and theoretical importance of the subject the greatest irony is non- availability of any universal preliminary definition of the concept of basic needs. Moreover, this becomes the reason for unpredictability of various political programmes aiming at providing basic needs to the people. The shift is necessary for development of this or any other conception. No labour reforms could be made in history till labours were treated as objects. Its only after they were started being treating as subjects, labour unions were allowed to represent themselves in strategy formulations that labour reforms could become a reality. The present research paper highlights the basic needs of Human Rights in life.

MONARCHS, TRAVELLERS AND EMPIRE IN THE PACIFIC'S AGE OF REVOLUTIONS

2020 ◽  
Vol 30 ◽  
pp. 77-96
Author(s):  
Sujit Sivasundaram
Keyword(s):  
Pacific Islanders ◽  
Modern World ◽  
Global History ◽  
The Past ◽  
The Pacific ◽  
Cultural Terms ◽  
The Pacific Ocean ◽  
Definition Of ◽  
The Uk ◽  
A Site

AbstractThe Pacific has often been invisible in global histories written in the UK. Yet it has consistently been a site for contemplating the past and the future, even among Britons cast on its shores. In this lecture, I reconsider a critical moment of globalisation and empire, the ‘age of revolutions’ at the end of the eighteenth century and the start of the nineteenth century, by journeying with European voyagers to the Pacific Ocean. The lecture will point to what this age meant for Pacific islanders, in social, political and cultural terms. It works with a definition of the Pacific's age of revolutions as a surge of indigeneity met by a counter-revolutionary imperialism. What was involved in undertaking a European voyage changed in this era, even as one important expedition was interrupted by news from revolutionary Europe. Yet more fundamentally vocabularies and practices of monarchy were consolidated by islanders across the Pacific. This was followed by the outworkings of counter-revolutionary imperialism through agreements of alliance and alleged cessation. Such an argument allows me, for instance, to place the 1806 wreck of the Port-au-Prince within the Pacific's age of revolutions. This was an English ship used to raid French and Spanish targets in the Pacific, but which was stripped of its guns, iron, gunpowder and carronades by Tongans. To chart the trajectory from revolution and islander agency on to violence and empire is to appreciate the unsettled paths that gave rise to our modern world. This view foregrounds people who inhabited and travelled through the earth's oceanic frontiers. It is a global history from a specific place in the oceanic south, on the opposite side of the planet to Europe.

DELIGHTFUL COXCOMBS TO INDUSTRIOUS MEN: FASHIONABLE POLITICS IN CECIL AND PENDENNIS

2002 ◽  
Vol 30 (1) ◽  
pp. 289-304 ◽  
Author(s):  
Claire Nicolay
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Middle Class ◽  
Upward Mobility ◽  
Late Nineteenth Century ◽  
Class A ◽  
Late Nineteenth ◽  
Definition Of ◽  
A Site ◽  
Trade Office

THOMAS CARLYLE’S CONTEMPTUOUS DESCRIPTION of the dandy as “a Clothes-wearing Man, a Man whose trade, office, and existence consists in the wearing of Clothes” (313) has survived as the best-known definition of dandyism, which is generally equated with the foppery of eighteenth-century beaux and late nineteenth-century aesthetes. Actually, however, George Brummell (1778–1840), the primary architect of dandyism, developed not only a style of dress, but also a mode of behavior and style of wit that opposed ostentation. Brummell insisted that he was completely self-made, and his audacious self-transformation served as an example for both parvenus and dissatisfied nobles: the bourgeois might achieve upward mobility by distinguishing himself from his peers, and the noble could bolster his faltering status while retaining illusions of exclusivity. Aristocrats like Byron, Bulwer, and Wellington might effortlessly cultivate themselves and indulge their taste for luxury, while at the same time ambitious social climbers like Brummell, Disraeli, and Dickens might employ the codes of dandyism in order to establish places for themselves in the urban world. Thus, dandyism served as a nexus for the declining aristocratic elite and the rising middle class, a site where each was transformed by the dialectic interplay of aristocratic and individualistic ideals.

scholarly journals Definition of essential sequences and functional equivalence of elements downstream of the adenovirus E2A and the early simian virus 40 polyadenylation sites.

1985 ◽  
Vol 5 (11) ◽  
pp. 2975-2983 ◽  
Author(s):  
R P Hart ◽  
M A McDevitt ◽  
H Ali ◽  
J R Nevins
Keyword(s):  
Essential Element ◽  
Simian Virus 40 ◽  
Simian Virus ◽  
Cleavage Sites ◽  
Multiple Sequence ◽  
Polyadenylic Acid ◽  
Sequence Elements ◽  
Cleavage And Polyadenylation ◽  
Definition Of ◽  
A Site

In addition to the highly conserved AATAAA sequence, there is a requirement for specific sequences downstream of polyadenylic acid [poly(A)] cleavage sites to generate correct mRNA 3' termini. Previous experiments demonstrated that 35 nucleotides downstream of the E2A poly(A) site were sufficient but 20 nucleotides were not. The construction and assay of bidirectional deletion mutants in the adenovirus E2A poly(A) site indicates that there may be redundant multiple sequence elements that affect poly(A) site usage. Sequences between the poly(A) site and 31 nucleotides downstream were not essential for efficient cleavage. Further deletion downstream (3' to +31) abolished efficient cleavage in certain constructions but not all. Between +20 and +38 the sequence T(A/G)TTTTT was duplicated. Function was retained when one copy of the sequence was present, suggesting that this sequence represents an essential element. There may also be additional sequences distal to +43 that can function. To establish common features of poly(A) sites, we also analyzed the early simian virus 40 (SV40) poly(A) site for essential sequences. An SV40 poly(A) site deletion that retained 18 nucleotides downstream of the cleavage site was fully functional while one that retained 5 nucleotides downstream was not, thus defining sequences required for cleavage. Comparison of the SV40 sequences with those from E2A did not reveal significant homologies. Nevertheless, normal cleavage and polyadenylation could be restored at the early SV40 poly(A) site by the addition of downstream sequences from the adenovirus E2A poly(A) site to the SV40 +5 mutant. The same sequences that were required in the E2A site for efficient cleavage also restored activity to the SV40 poly(A) site.

LINGUISTIC REPRESENTATION OF CONFESSIONAL AND CULTURAL VALUES AS A MECHANISM FOR PRESERVING ETHNOCULTURAL AND SPIRITUAL IDENTITY

2021 ◽  
Vol 79 (3) ◽  
pp. 119-123
Author(s):  
BUYANOVA LYUDMILA YU. ◽  
◽  
GUKASOVA ERA M. ◽  
Keyword(s):  
Cultural Values ◽  
Semantic Content ◽  
Spiritual Identity ◽  
Russian Society ◽  
Semantic Features ◽  
Linguistic Representation ◽  
University Courses ◽  
The People ◽  
Definition Of ◽  
Semantic Transformation

The features of linguistic conceptualization and representation of traditional confessional and cultural values in the linguocultural space of various societies are analyzed from ethnocultural, cognitive, socio-mental and linguo-confessional positions; identifies and characterizes constant and newest transformations and modifications of the denotative-semantic content of the most important concepts in the Russian and European mentality in the modern conditions of globalization. The theoretical significance lies in the presentation of a sharp socio-cultural "gap" in the definition of some confessional-conditioned phenomena in the Russian and Western cultural-historical traditions; in the representation of the mental and semantic transformation of some confessional value concepts in the Western linguocultural space while preserving, at the same time, the inviolability of the most important categorical and semantic features of the nominations of traditional axiological dominants in Russian culture as the foundations of the life of Russian society and Russian statehood as a whole. It is concluded that the linguistic representation of confessional-conditioned cultural values and their consolidation in the confessional memory of generations is a special mechanism for preserving the ethnocultural and spiritual identity of the people. It is shown that the so-called. “Cultural” globalization as an extralinguistic factor is currently in Western societies a process of gradual destruction of national, traditional and confessional values, which results in a significant change in semantics, denotative image and semantic code in the interpretation of some linguistic phenomena that represent the national axiological fund. The practical value of the presented material and observations lies in the possibility of its application in the practice of teaching university courses in language theory, ethnolinguistics, sociolinguistics, cultural linguistics, linguoconfessionology and intercultural communication.

Guest Editor’s Introduction

2021 ◽  
Vol 10 (2) ◽  
pp. 1-6
Author(s):  
Aisha S. Durham ◽  
Wesley Johnson ◽  
Sasha J. Sanders
Keyword(s):  
Climate Change ◽  
Cultural Politics ◽  
Cultural Difference ◽  
Participatory Democracy ◽  
Special Issue ◽  
Critical Inquiry ◽  
Culture Model ◽  
The Us ◽  
A Site ◽  
Circuit Of Culture

Florida is a site of critical inquiry and figures prominently in the US American imaginary. The Sunshine State sets the stage for broader conversations about cultural difference, climate change, and participatory democracy. Contributors to this special issue apply the canonical circuit of culture model to address the interrelated nature of culture and power. They provide methodologically thick, fleshy interpretive analyses that privilege experiential, experimental, and embodied approaches to take seriously Florida cultural politics, people, and popular forms.

Tautas deju definēšanas problemātika mūsdienās Latvijā

2021 ◽  
pp. 94-104
Author(s):  
Elīna Gailīte
Keyword(s):  
Public Space ◽  
Current Situation ◽  
Folk Dance ◽  
Historical Time ◽  
Cultural Space ◽  
The Public ◽  
General Terms ◽  
Definition Of ◽  
Adaptation Field ◽  
Time Of Origin

The article “Problems of defining folk dance in Latvia today” examines the aspects that affect the current situation in Latvia, where folk dances are understood as both folk dances that have not been modified by choreographers, dances passed down through generations that can be danced every day, and stage folk dances, which are a type of art performed by folk dance ensembles, created by choreographers and dances adapted to the stage performance. The research aim is to identify and describe the problems that currently exist in the Latvian cultural space, where the definition of folk dances creates tension in the public space and ambiguous opinions among dancers. Nowadays, it is possible to identify such concepts as, for example, folk dance, ethnographic dance, authentic dance, traditional dance, folklore dance, folk dance, folk dance adaptation, field dance, folk ballet, etc. Consistent use of concepts is rarely seen in the documents and research of cultural policymakers and the historical and contemporary works of choreographers and researchers. Often they are only described in general terms. A survey conducted in 2019 shows that dancers consider stage folk dances to be folk dances, and often this separation of dances is not important for them. Another problem is the designation of folk dance ensembles where stage folk dance dancers are dancing. The term misleads; it suggests that folk dances are danced there. However, this designation is linked to its historical time of origin. It is not insignificant that the stage folk dance is more popular, more visible, and massively represented at the Song and Dance Festival. Thus, a part of the society associates it with our folk dances.

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