Ideological aspects: a revaluation of ritual

1966 ◽  
Vol 251 (772) ◽  
pp. 443-446
Keyword(s):  
Civil Wars ◽  
Public Mind ◽  
The Public ◽  
The Past ◽  
Classical Myth ◽  
The Times ◽  
Catholic Tradition ◽  
The Masses ◽  
Two Sides ◽  
The Revolution

Ritual ‘tends to be derided or discarded as the rationalization of society develops’ (Dr Bernstein). Probably to most people in our own society the word suggests what goes on in church or the starchy behaviour of stuffed shirts or gleams of the picturesque and remote woven quaintly into the routine of established institutions. That is to say, it suggests the marginal or the irrelevant, or else the Catholic tradition of religious worship. However, it might be more realistic to think instead of the Chinese in the contemporary act of translating into myth the saga of the revolution: ‘The long battle of the Chinese, first against their foreign enemies and then in the communist phase in three successive civil wars, has been made into a long musical epic which is now to be filmed. It is displayed in exhibits in the new museum of the revolution; it makes the background for songs and stories, the reference point for exhortations and reproach. The past is deliberately kept fresh in the public mind and it is presented with two sides. The embattled, slow triumph of the revolution, and the long prostration of China, mauled and humiliated, the masses wretched and silenced; that too is real to the Chinese.’ ( The Times , 27 April 1965). Here is the classical myth-ritual complex in current idiomatic form.

scholarly journals Interior spaces as traces in Balzac’s La Comédie humaine

2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Dominique Bauer
Keyword(s):  
Literary Representation ◽  
The Past ◽  
Interior Spaces ◽  
Comedie Humaine ◽  
Mental Space ◽  
Two Sides ◽  
The Revolution

Abstract This article focuses on how Balzacian interiors and their dwellers signal a new experience and understanding of the past and the present that emerged during the Revolution and its aftermath. In this context, two interiors are analyzed: the interior of the Hôtel d’Esgrignon in Le Cabinet des Antiques and the antique shop passage in La Peau de chagrin. Both literary interiors in different ways embody traces of an “absent present” and constitute a solipsist mimesis of reciprocity between dweller and dwelling. These literary interiors signal fundamental aspects of a century that was marked by the loss of the past to history and by the experience of present time as but an elusive, fragile trace. Like the two sides of the same coin, this was also the time of vivification of absent images that are simulated, imitated in interiors of presentification, like the stereographic cabinet or the panoramic theatre. These interiors radicalize the traditional cabinet and its imagery, like Walter Benjamin’s typification of the window shop and the panoramic theatre would show. The Hôtel d’Esgrignon substantiates an absence-less presence with reality. Balzac conceives the mimetic relationship between the cénacle des antiques and its Hôtel as a sophisticated subtext that reveals the illusionary nature of the ambition to establish such an absolute present. Those who reside in the Hôtel constitute the object-like and lifeless parody of a dynamics of representation played out and that reveals the fundamental absence they stand for. In La Peau de chagrin, isolated objects are fragmented, eclectic bits and pieces of representations that are vivified, and not imitated, by imagination. The cabinet as a place that is the objects it arranges and shows, is internalized as a mental space of imagination, of hyperbolic possibilities of representational assemblage. The hybridity of its visitor is that of imagination itself being represented. Here, Balzac points forward to a literary development in which spatial settings, par excellence that of a vast, fantastic, endless space, will become an image of (literary) representation itself. This paper is published as part of a collection on interiorities.

The Matricide Case

1896 ◽  
Vol 42 (176) ◽  
pp. 131-131
Keyword(s):  
Mental Disorder ◽  
Public Mind ◽  
The Public ◽  
The Times ◽  
A Minor

The verdict of insanity, in the case of the boy Coombs, is probably a just and right finding, although, as we point out in our record of the case, “The Times” and other papers evidently do not admit that the evidence of insanity was conclusive. In the case of an adult, similar evidence to that advanced in this case would have been severely criticised, and would very possibly have been rejected as not being conclusive proof of mental disorder. We fear that the unsatisfactory impression is left on the public mind, that the plea of insanity was thus readily accepted, to escape from the unpleasant dilemma of condemning so youthful a minor. This plea is always received with so much distrust by the public that even a suspicion of this kind must be a subject for regret.

AKTUALISASI TEKNOLOGI DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM

2020 ◽  
Vol 8 (1) ◽  
pp. 62
Author(s):  
Rochmad .
Keyword(s):  
Religious Education ◽  
Technology Learning ◽  
The Public ◽  
The Past ◽  
The World ◽  
Long Time ◽  
The Times ◽  
Modern Era

Abstract The development of the era from the traditional, now entering the modern era. That is, many people are now spoiled with technological. In the past, people traveled to one city with another city requires a lot of time. Furthermore, people see the world still using the Globe and the information needed takes a long time. Conditions are inversely proportional after the public knows the technology. Society is facilitated and spoiled with technology. When lazy to move all what we need today can be directly delivered today. In this era, service bureaus have begun to stand up everywhere. Now there is no need to worry about the daily needs that are needed. Likewise in the world of education. Therefore, the development of the times certainly also requires a technology. Keywords: Technology, Learning, Islamic Religious Education. Abstrak Perkembangan zaman dimulai dari tradisional, kemudian sekarang memasuki era modern. Artinya, banyak masyarakat sekarang yang dimanjakan dengan kecanggihan teknologi. Dahulu, orang bepergian ke kota satu dengan kota yang lain membutuhkan banyak waktu. Selanjutnya, masyarakat melihat dunia masih menggunakan Globe dan informasi yang dibutuhkan diperlukan waktu yang lama. Kondisi berbanding tebalik setelah masyarakat mengetahui teknologi. Masyarakat dipermudah dan dimanjakan dengan teknologi. Ketika malas bergerak semua apa yang kita butuhkan hari ini bisa langsung diantar hari ini juga. Di era ini, biro jasa sudah mulai berdiri dimana-mana. Sekarang tidak perlu khawatir tentang kebutuhan sehari-hari yang dibutuhkan. Begitu juga dalam dunia pendidikan. Karenanya, perkembangan zaman tentunya juga membutuhkan sebuah teknologi. Kata Kunci: Teknologi, Pembelajaran, Pendidikan Agama Islam

The ‘Ritual’ and ‘Satanic’ Abuse of Children: Crop circles and the organised abuse of children require a careful and considered approach

1992 ◽  
Vol 17 (1) ◽  
pp. 27-34 ◽  
Author(s):  
Chris Goddard
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
The Public ◽  
The Road ◽  
English Poet ◽  
The Past ◽  
English Population ◽  
The Media ◽  
The Times ◽  
Rural England

If you go down to the woods today…Matthew Arnold (1822–1888), the nineteenth-century English poet, wrote about the live murmur of a summer’s day’, presumably referring to bees, birds and other bugs humming around the countryside. A twentieth-century American (whom I believe to be a poet though not all would agree) wrote that The Times They Are A-Changin’ (1963). Nowhere have they changed more than in the English countryside. In 1991, it was the ‘live murmur’ of the summer’s night that was more likely to be heard. Out in fertile rural England the English people have discovered crop circles in their cornfields.It is good to be in England in (the admittedly all-too-brief) summer, but quiet evenings in cornfields sleeping off the effects of English ales are a thing of the past. These days, find a cornfield and you will find half the media and a sizeable chunk of the English population. In some country areas, they say, it is quieter sitting in the middle of the road because you avoid the crowds. Crop circles in cornfields have seized the imagination of the public.

scholarly journals The Special Training of Asylum Attendants

1884 ◽  
Vol 29 (128) ◽  
pp. 459-466 ◽  
Author(s):  
A. Campbell Clark
Keyword(s):  
Raw Material ◽  
Industrial Scale ◽  
Public Mind ◽  
The Public ◽  
The Third ◽  
The Past ◽  
The Status ◽  
Subsequent Discussion ◽  
The Subject ◽  
Life Work

Seven years ago Dr. Clouston read a paper to this Association “On the Question of Getting, Training, and Retaining the Services of Good Asylum Attendants.” Such a paper could scarcely fail to attract considerable notice and elicit a very hearty discussion, for the subject is one of far-reaching importance to us as asylum physicians, and of very great moment in the interest of the insane. To get the best raw material possible, and to manufacture out of it the best asylum attendant possible, were two great aims suggested by Dr. Clouston, and the subsequent discussion of his paper showed that the Association was fully alive to these, and the serious obstacles which lay in the way of their accomplishment. If the aims here indicated should be more fully realised in the future than in the past, we will probably find that the third desideratum, viz., the keeping of our attendants for a reasonable length of time, will be realised in like proportion as the others. We all willingly admit that the first serious difficulty is how and where to get them. What will attract the best raw material into the asylum market ? or, putting the question in a negative way, what is it that does not attract the best raw material into asylums? These questions will admit of a variety of answers, many having their root in the idea of non-respectability. Undoubtedly the status of an attendant is at present an inferior one in the industrial scale. Some common popular notions are that the rougher and stronger the material the better is the attendant; that it is not a trade for men, and is suited only for the coarser types of women; that it leads to nothing reliable or desirable as a permanent occupation; and that as a life-work it is not sufficiently respectable to satisfy an average ambition. These and other considerations materially affect the supply of good attendants. Seeing, therefore, that in attendants themselves we find the best advertisement, and through them may command the highest success, it is worth considering, whether or not it is possible for us to advertise asylums, in such a way as to attract to them the better raw material which we crave so much after, and which we need so much. If the public mind must be educated to better purpose we must go upon a new tack. We shall require to bring more elevating influences to bear upon our attendants. In raising their social and industrial status we shall raise them in the estimation of the public and themselves, and may reasonably expect a more marketable article by-and-bye. It is surely fair, in the interest of all concerned, that attendants should receive from us the best possible training of which they are capable. There is reason enough for it in this, that as medical helps they will then develope more fully, and their work will become a life-work worthy of the name.

What is Driving Men Today back to Religion?

1912 ◽  
Vol 5 (3) ◽  
pp. 273-282
Author(s):  
Rudolf Eucken
Keyword(s):  
The Public ◽  
The Times ◽  
The Masses

He is but a superficial observer of the times who can think that the movement of life today is altogether against religion, and that only the denial of religion has the spirit of the age with it.For, certain as it is that blatant denial still holds the public ear and is more and more permeating the masses, yet in the work of the intellect, and likewise in the depths of men's souls, the case is different. Here, with ever greater vigor, is springing up the feeling that religion is indispensable, the yearning for religion. What is understood by religion is often anything but clear, and often very different from the traditional forms of religion; but the demand is unmistakable for more depth of life and for the establishment of profounder inner connections than our visible existence affords.

The Knights of St. Crispin in Massachusetts, 1869–1878

1958 ◽  
Vol 18 (2) ◽  
pp. 161-175 ◽  
Author(s):  
John Philip Hall
Keyword(s):  
Civil War ◽  
Public Mind ◽  
The Public ◽  
The Past ◽  
Forward Looking

Among the national unions that grew up in the decade after the Civil War none made so great an impression on the public mind during its career as the Knights of St. Crispin. Like all transitional movements, die order combined nostalgia for the past with a daring experimentalism in confronting the cordwainers' problems. Previous histories have neglected its forward-looking aspect, perhaps because the harking back to what was lost was eloquently set forth in publications, while the experiments are found in the practices of local unions, little understood even by those who made them. Only in the perspective of time can we see how much more significant were the actions of the rank and file than the speeches and editorials of tradition-bound leaders.

Mad Lord George and Madame La Motte: Riot and Sexuality in the Genesis of Burke'sReflections on the Revolution in France

1996 ◽  
Vol 35 (3) ◽  
pp. 343-367 ◽  
Author(s):  
Iain McCalman
Keyword(s):  
French Revolution ◽  
Thomas Jefferson ◽  
Lunatic Asylum ◽  
Edmund Burke ◽  
First Year ◽  
Religious Toleration ◽  
The Past ◽  
Parliamentary Reform ◽  
The Times ◽  
The Revolution

Throughout the first year of the French RevolutionThe Timesnewspaper could not decide who was the madder, Lord George Gordon or Edmund Burke. The former as a violent incendiary and convicted libeler had fortunately been safely locked in Newgate the previous year, but Burke was still loose. The newspaper had no doubt that he belonged in Bedlam; there could be no other explanation for his obsessive campaign to impeach Warren Hastings long after everyone else had lost interest in the case. A stream of reports suggested variously that he had checked himself into a lunatic asylum, been forcibly confined in a straitjacket, or become temporarily deranged through physical and mental exhaustion. On first readingThe Reflections on the Revolution in Francepublished in November the following year, many of his friends, as well as his foes, felt forced to agree.Even those who found things to like in the book were puzzled that Burke should have produced such a work. In the first place, how did one explain what Thomas Jefferson called “the revolution of Mr. Burke,” an abrupt political tack from advocating parliamentary reform, religious toleration, and American liberty to denouncing France's fledgling efforts at liberty. Why had he turned so violently against the Dissenters and radicals with whom he had often cooperated in the past? Why did he believe that the apparently innocuous revolution in France was unlike anything that had gone before? And even when events in that country began to move more in line with his predictions, there remained something embarrassing about the tone of the book.

On the secretive ustād: Pride among musicians and patrons in North India

2020 ◽  
Vol 4 (1) ◽  
pp. 59-76
Author(s):  
Justin Scarimbolo
Keyword(s):  
Oral History ◽  
North India ◽  
Past Century ◽  
The Public ◽  
The Past ◽  
History Of ◽  
Hindustani Music ◽  
The Masses

Why did Muslim masters of Hindustani music or ustāds of the past century sometimes refuse to record, perform or teach? These acts appear to justify a common depiction of ustāds, propagated by their detractors and defenders alike as jealously guarding their hereditary knowledge. A deeper look, however, reveals that ustāds withheld their music for fear that it would be played in lowly places, consumed by ill-mannered audiences or taught to disloyal students. Drawing on the oral history of one aristocratic family’s relationship with their Muslim teachers, I argue that the pride that prevented some ustāds from playing to the masses reflected an elitism learned from their patrons and students among the gentry, many of whom were Hindu. This argument develops two existing narratives: one in which ustāds adopted the manners and pursuits of their patrons, and another in which patrons risked losing prestige by performing. Stories of both ustāds and their patrons shunning the public, read together, not only decouple secretiveness from its association with Muslims, but also reveal discipleship as a transformative space in which musicians and their patrons learned from one another, cultivating shared attitudes, morals and dispositions.

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