Intuitive Sensory Presentiation and Recollection

2021 ◽  
Author(s):  
Helena Simonett
Keyword(s):  
Indigenous People ◽  
Human Existence ◽  
Being And Time ◽  
Community Members ◽  
The Future ◽  
Human Animal ◽  
Northwestern Mexico ◽  
Philosophical Writings

Based on ethnographic work among Indigenous people of northwestern Mexico and on Martin Heidegger’s philosophical writings on being and time, this chapter addresses the phenomenon of human-animal transformation as practiced by the Yoreme. Music and song evoke memories of other temporalities and experiences of transcendence and, thus, help skilled deer dancers to become the animal, a transformation that is perceived as real, not as symbolic. By opening themselves up to juyia annia (the enchanted world of the deer), the dancers are able to re-enactively engage with the mythological past. For Yoreme, this past is not what Robert Torrance would call an “inertial inheritance”; rather, it is constitutive of the future. For the community members present in the ceremonial fiesta, the dancer’s presentiation and remembrance of the deer world opens up a new possibility for human existence and allows them to understand themselves as a distinct people.

Acta Fluens – Generatives Handeln und Improvisation im Jazz

2014 ◽  
Vol 59 (1) ◽  
pp. 49-60
Author(s):  
Davide Sparti
Keyword(s):  
Walter Benjamin ◽  
History Of Philosophy ◽  
Human Existence ◽  
The Unconscious ◽  
The Past ◽  
The Future ◽  
History Of

Obwohl jede menschliche Handlung mit einem gewissen Grad an Improvisation erfolgt, gibt es kulturelle Praktiken, bei denen Improvisation eine überwiegende Rolle spielt. Um das Risiko zu vermeiden, einen zu breiten Begriff von Improvisation zu übernehmen, konzentriere ich mich im vorliegenden Beitrag auf den Jazz. Meine zentrale Frage lautet, wie Improvisation verstanden werden muss. Mein Vorgehen ist folgendes: Ich beginne mit einem Vergleich von Improvisation und Komposition, damit die Spezifizität der Improvisation erklärt werden kann. Danach wende ich mich dem Thema der Originalität als Merkmal der Improvisation zu. Zum Schluss führe ich den Begriff affordance ein, um die kollektive und zirkuläre Logik eines Solos zu analysieren. Paradigmatisch wird der Jazzmusiker mit dem Engel der Geschichte verglichen, der nur auf das Vergangene blickt, während er der Zukunft den Rücken zugekehrt hat, und lediglich ihr zugetrieben wird. Weder kann der Improvisierende das Material der Vergangenheit vernachlässigen noch seine genuine Tätigkeit, das Improvisieren in der Gegenwart und für die Zukunft, aufgeben: Er visiert die Zukunft trotz ihrer Unvorhersehbarkeit über die Vermittlung der Vergangenheit an.<br><br>While improvised behavior is so much a part of human existence as to be one of its fundamental realities, in order to avoid the risk of defining the act of improvising too broadly, my focus here will be upon one of the activities most explicitly centered around improvisation – that is, upon jazz. My contribution, as Wittgenstein would say, has a »grammatical« design to it: it proposes to clarify the significance of the term »improvisation.« The task of clarifying the cases in which one may legitimately speak of improvisation consists first of all in reflecting upon the conditions that make the practice possible. This does not consist of calling forth mysterious, esoteric processes that take place in the unconscious, or in the minds of musicians, but rather in paying attention to the criteria that are satisfied when one ascribes to an act the concept of improvisation. In the second part of my contribution, I reflect upon the logic that governs the construction of an improvised performance. As I argue, in playing upon that which has already emerged in the music, in discovering the future as they go on (as a consequence of what they do), jazz players call to mind the angel in the famous painting by Klee that Walter Benjamin analyzed in his Theses on the History of Philosophy: while pulled towards the future, its eyes are turned back towards the past.

BUNUK: PENGETAHUAN DAN PRAKTEK ATONI-METO DALAM TATA KELOLA HUTAN

2019 ◽  
Vol 10 (1) ◽  
pp. 83-96
Author(s):  
Yohanes Victor Lasi Usbobo
Keyword(s):  
Forest Management ◽  
Indigenous People ◽  
Sustainable Forest Management ◽  
Customary Law ◽  
Environmental Damage ◽  
Technical Knowledge ◽  
Community Members ◽  
The Earth ◽  
Knowledge And Practice ◽  
West Timor

The implementation of todays forest management that based on formal-scientific knowledge and technical knowledge seems to fail to protect the forest from deforestation and the environmental damage. Decolonialisation of western knowledge could give an opportunity to identify and find the knowledge and practices of indigenous people in sustainable forest management. Forest management based on the indigenous knowledge and practices is believed easy to be accepted by the indigenous community due to the knowledge and practice is known and ‘lived’ by them. The Atoni Pah Meto from West Timor has their own customary law in forest management that is knows as Bunuk. In the installation of Bunuk, there is a concencus among the community members to protect and preserve the forest through the vow to the supreme one, the ruler of the earth and the ancestors, thus, bunuk is becoming a le’u (sacred). Thus, the Atoni Meto will not break the bunuk due to the secredness. Adapting the bunuk to the modern forest management in the Atoni Meto areas could be one of the best options in protecting and preserving the forest.

Learning Where to Place One's Hope: The Eschatological Significance of Election in Barth

2000 ◽  
Vol 53 (3) ◽  
pp. 316-338
Author(s):  
John C. McDowell
Keyword(s):  
Human Existence ◽  
The Future

Without creating certain illusions, to which hope could also be added as a moving beyond despair, the early Nietzsche felt one would be resigned to a paralysing, despairing life-denying, nausea. After all, some form of hope is necessary to human existence in order to open otherwise closed avenues towards the future, one that can resist the contemporary loss of certain imaginings of our futures.

scholarly journals Facilitating Sustainable Disaster Risk Reduction in Indigenous Communities: Reviving Indigenous Worldviews, Knowledge and Practices through Two-Way Partnering

2021 ◽  
Vol 18 (3) ◽  
pp. 855
Author(s):  
Tahir Ali ◽  
Petra Topaz Buergelt ◽  
Douglas Paton ◽  
James Arnold Smith ◽  
Elaine Lawurrpa Maypilama ◽  
...  
Keyword(s):  
Grounded Theory ◽  
Risk Reduction ◽  
Indigenous People ◽  
Natural Hazards ◽  
Disaster Risk Reduction ◽  
Indigenous Communities ◽  
Disaster Risk ◽  
Indigenous Research ◽  
Ecological Knowledge ◽  
Community Members

The Sendai Framework of Action 2015–2030 calls for holistic Indigenous disaster risk reduction (DRR) research. Responding to this call, we synergized a holistic philosophical framework (comprising ecological systems theory, symbolic interactionism, and intersectionality) and social constructionist grounded theory and ethnography within a critical Indigenous research paradigm as a methodology for exploring how diverse individual and contextual factors influence DRR in a remote Indigenous community called Galiwinku, in the Northern Territory of Australia. Working together, Indigenous and non-Indigenous researchers collected stories in local languages using conversations and yarning circles with 20 community members, as well as participant observations. The stories were interpreted and analysed using social constructivist grounded theory analysis techniques. The findings were dialogued with over 50 community members. The findings deeply resonated with the community members, validating the trustworthiness and relevance of the findings. The grounded theory that emerged identified two themes. First, local Indigenous knowledge and practices strengthen Indigenous people and reduce the risks posed by natural hazards. More specifically, deep reciprocal relationships with country and ecological knowledge, strong kinship relations, Elder’s wisdom and authority, women and men sharing power, and faith in a supreme power/God and Indigenous-led community organizations enable DRR. Second, colonizing practices weaken Indigenous people and increase the risks from natural hazards. Therefore, colonization, the imposition of Western culture, the government application of top-down approaches, infiltration in Indigenous governance systems, the use of fly-in/fly-out workers, scarcity of employment, restrictions on technical and higher education opportunities, and overcrowded housing that is culturally and climatically unsuitable undermine the DRR capability. Based on the findings, we propose a Community-Based DRR theory which proposes that facilitating sustainable Indigenous DRR in Australian Indigenous communities requires Indigenous and non-Indigenous partners to genuinely work together in two-directional and complementary ways.

Outcomes of the sport event volunteer experience: examining demonstration effects on first-time and returning volunteers

2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Jordan T. Bakhsh ◽  
Erik L. Lachance ◽  
Ashley Thompson ◽  
Milena M. Parent
Keyword(s):  
Behavioral Intentions ◽  
Sport Participation ◽  
Community Members ◽  
Sport Event ◽  
Content Type ◽  
The Future ◽  
Sport Events ◽  
First Time ◽  
Sport Event Volunteers ◽  
The Relationship

PurposeThe purpose of this study is to examine if sport event volunteers were inspired by their event experience to volunteer in the future.Design/methodology/approachA postevent questionnaire was administered to 161 professional golf tournament volunteers, in which 93 respondents were identified as first-time volunteers of the event and 68 as returning volunteers. A moderation analysis was conducted to assess if previous event-specific volunteer experience moderated the relationship between volunteers' inspiration and future volunteer intentions.FindingsFirst-time event-specific volunteers were significantly more inspired to volunteer again than returning event-specific volunteers. Findings indicate volunteers can be inspired from their event experience toward future volunteer intentions.Research limitations/implicationsThis study offers conceptual understandings and new application of inspiration–behavioral intentions by examining sport events' (in)ability to inspire first-time and returning event volunteers to volunteer in the future. Findings are limited to the sport event volunteers' intention discussion.Practical implicationsThis study demonstrates how event stakeholders can create positive future behavioral intentions for community members through hosting sport events. By positioning first-time event-specific volunteers within roles that can elicit inspiration (e.g. interacting with athletes), event managers can foster stronger future volunteer intentions.Originality/valueThis study extends the understanding of demonstration effects by moving beyond the traditional sport event spectators and sport participation intention foci. It demonstrates that sport events can inspire different spectator groups (i.e. event volunteers) toward different future behavioral intentions (i.e. volunteer intentions). Findings address previous sport event volunteer assumptions regarding intention, inspiration and volunteer segments.

Confrontation and Responsiveness

2006 ◽  
Vol 40 ◽  
pp. 44-56
Author(s):  
Eric Nelson ◽  
Keyword(s):  
Human Existence ◽  
Being And Time ◽  
Moral Code ◽  
Ethical Dimension ◽  
Rule Based ◽  
Practical Activity ◽  
System A ◽  
The Social ◽  
Ethical Failures ◽  
Identity And Difference

Heidegger’s critique of ethics has been interpreted as an abolition of the ethical that nihilistically precludes the possibility of ethics. Yet Heidegger questioned ethics as systematizing discourses about hierarchies of values, prescriptions, norms, and axioms cut off from their worldly and factical contexts. I argue that this questioning of rule-based ethics does not necessarily entail a denial of the ethical, since it has its own ethical preoccupations in the sense of reflection on practical activity (praxis) and the formal indication of how Dasein factically exists. This reading is supported by Heidegger’s later depiction of the ethical as the ethos of an originary dwelling. Further, Heidegger’s practice of thinking indicates and enacts the ethical as confrontation and responsive encounter: (1) even if he did not formulate an ethical system, a universal prescriptive principle, or a moral code; and (2) despite his own undeniable ethical failures. This promising yet underdeveloped ethical dimension is visible both in the style, method, and event of his philosophizing and in his attention to the issue of individuation in the context of the Dasein’s conformity to the power of everydayness and the social. Individuation, a primary issue of Being and Time and other works of the 1920’s, occurs through the attuned comportment and understanding that Dasein each time is, yet as individuation it takes place in being-with others. The identity and difference of human existence is formed in social comportment and understanding—in addressing and being addressed, in the interdependent and interpretive setting apart of encountering and being encountered, in the responsive confrontation, differentiation, and separation of Auseinandersetzung.

scholarly journals Aboriginal entrepreneurship in the Northern Ob region

2019 ◽  
Vol 46 (2) ◽  
pp. 72-85
Author(s):  
Elena P. Martynova
Keyword(s):  
Indigenous People ◽  
Field Research ◽  
Local Communities ◽  
Community Members ◽  
Family Ties ◽  
The North ◽  
Structure Of Communities ◽  
Informal Economies ◽  
Economic Interaction ◽  
History Of

he article deals with the history of the development of entrepreneurship in the Northern Ob region among the Nenets, Khanty and Mansi. The author calls it «aboriginal” meaning that it as an economic activity that makes profit from the works directly related to the traditional sectors of the economy of the indigenous North peoples or from sale of products of economy. The article is based on the author’s field materials obtained during many years of field research (2000, 2002, 2003, 2008, 2011, 2013, 2017 years) in different areas of Khanty–Mansi Autonomous Okrug and Yamalo-Nenets Autonomous Okrug. It was found that two types of aboriginal entrepreneurship are developed in the Northern Ob region: institutional and informal. The first is represented by communities (either tribal or national) of indigenous people and farms. Their organization is socially oriented: communities are primarily a place of work for fishermen and reindeer herders. Community entrepreneurship is supported by the authorities of the district and the Okrug through a system of grants. The income of most community members is low, forcing them to seek additional income opportunities. The structure of communities of indigenous people is based on family ties. Informal aboriginal entrepreneurship spontaneously emerged in the crisis of the 1990-s and still does not give up its position. It provides the main income to families of private reindeer herders and fishermen. As a result of this aboriginal business quite stable client networks are formed that contribute to the social integration of local communities. Such entrepreneurship brings higher incomes, compared with the legalized formal ones, despite the lack of support from the “top” of the authorities. This largely contributes to its stability in the harsh northern conditions, where the market is small. The risk of being deceived is not an obstacle to the development of such business. The boundaries between institutional and informal economies in the North are penetrable and fluid. A private reindeer herder can be a member of the family community, and after delivering the minimum rate of products traditional industries can act as an independent businessman, selling products through his customers or visiting merchants. The same can be true for members of fishing communities. The interweaving of institutional and informal entrepreneurship forms a complex network of social and economic interaction in local communities.

scholarly journals Recommended methodologies to determine Australian Indigenous community members' perceptions of their health needs: a literature review

2020 ◽  
Vol 26 (2) ◽  
pp. 95 ◽  
Author(s):  
Rosetta Lillian Smith ◽  
Sue Devine ◽  
Robyn Preston
Keyword(s):  
Indigenous People ◽  
Relevant Literature ◽  
Community Based Participatory Research ◽  
Research Process ◽  
Indigenous Community ◽  
Health Needs ◽  
Indigenous Australians ◽  
Participatory Action ◽  
Community Members ◽  
Research Methodologies

When addressing disparities in health status of Indigenous Australians, it is necessary to consult with Indigenous people to explore their health needs. The process of improving health outcomes is complex; it requires acknowledgement of underlying cultural and social determinants of health and active engagement of Indigenous people to define the issues and identify solutions. The aim of this study is to explore the most appropriate research methodologies to determine Australian Indigenous community members’ perceptions of their health needs. A scoping review was conducted in BioMed Central, CINAHL, Informit Health, MEDLINE Ovid, ProQuest and Scopus databases and Google Scholar for all relevant literature published between 2009 and 2018. Extensive manual searches of reference lists were also undertaken. The limited number of articles relating to needs assessment with Indigenous community members prescribed broadening the scope of the review to include articles that describe methodologies to enhance Indigenous people’s engagement in the research process. Twelve papers met the inclusion criteria. Three major themes emerged: (1) the imperative to develop and implement Indigenist research methodologies; (2) participatory action research (PAR) and community-based participatory research (CBPR) as appropriate methodologies to conduct research with Indigenous community members; and (3) yarning or storytelling as a culturally appropriate Indigenous method of data collection.

Existential Poiesis in Maḥmud al-Masʿadī’s Mawlid al-nisyān

2019 ◽  
pp. 37-57
Author(s):  
Hoda El Shakry
Keyword(s):  
Human Existence ◽  
Government Official ◽  
Spiritual Journey ◽  
Ethical Imperative ◽  
Spiritual Quest ◽  
Artistic Process ◽  
Trade Unionist ◽  
The Relationship ◽  
Philosophical Writings

Chapter 1 examines Tunisian intellectual Maḥmūd al-Masʿadī’s 1945 mythical novella Mawlid al-Nisyān [the Genesis of Forgetfulness] about a physician on a spiritual quest for a drug to defeat time. Maḥmūd al-Masʿadī (1911–2004) was a prolific writer, educator, editor, trade unionist, and government official. The novella integrates Sufi philosophy, existentialism, and humanism in its exploration of the relationship between the human and divine. The chapter frames these concerns within the novella’s Qurʾanic intertextuality and al-Masʿadī’s broader philosophical writings on Islam and literature. Across his critical and literary oeuvre, al-Masʿadī explores literature as a creative praxis that speaks to broader existential and humanist concerns. Crowned the founder of “Muslim Existentialism,” he theorizes Islam as a philosophy of existence intimately connected to the artistic process. The chapter reads his novella Mawlid al-Nisyān as a Sufi spiritual journey that explores creation as an ethical imperative of human existence.

Synchronicity and Responsibility in Semiotics

2016 ◽  
Vol 12 (3) ◽  
Author(s):  
Susan Petrilli
Keyword(s):  
Present Situation ◽  
Conscious Awareness ◽  
Specific Task ◽  
New Science ◽  
The Future ◽  
Terrestrial Life ◽  
Human World ◽  
Human Animal ◽  
Charles Peirce ◽  
And Control

AbstractThe synchronic vision is the expression of conscious awareness of the present situation, a totalizing vision capable of gazing at all of life responsibly, at all semiosis over the planet. John Deely’s vision of synchrony’s inevitable seepage into diachrony is connected with the fact that we are members of the societies of human animals who first engendered a “community of inquirers focused on the action of signs”. Deely reconstructs the pathway that from Saussurean semiology leads through Charles Peirce, Charles Morris, and Thomas Sebeok to the new “science of signs” conceived, recovering Locke, as the “doctrine of signs”. Insofar as the human animal is a “semiotic animal” he or she is capable of metasemiosis and therefore of knowledge and control. Consequently, the human animal, a semiotic animal, is also susceptible of responsibility: responsibility that concerns not only the human world and the possibility of the future of anthroposemiosis, but rather all of semiosis, all of terrestrial life, “Gaia”. Insisting on the interdependency, in semiotics, between synchronicity and responsibility, Deely evidences the specific task of semiotics, which is a task that is reserved to the semiotician as such.

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