Maat and Tianxia: Building World Orders in Ancient Egypt and China

2021 ◽  
Vol 13 (1-2) ◽  
pp. 227-270
Author(s):  
Juan Carlos Moreno García ◽  
Yuri Pines

Abstract Ancient China and pharaonic Egypt were two of the most long-lived polities of the ancient world. Both of them succeeded in integrating a diversity of regions and peoples under a single monarch and in creating unique self-referential cultures, which survived periods of political fragmentation and of conquest by foreign peoples. Under these conditions, key concepts emerged that served to express order, justice, harmony, and good government. They provided an indispensable ideological tool to legitimize royal authority as well as a world view that helped define Egyptian and Chinese values when compared to neighboring areas and peoples, usually regarded as the “Other.” Two of these concepts, Egyptian maat and Chinese tianxia, may prove particularly useful for comparing the very particular ways in which Egyptian and Chinese leaders thought about their role in the world, both as builders of cosmic order and as efficient rulers that held together the peoples they governed.

Author(s):  
Ю. А. Абсалямова

В статье анализируются особенности восприятия лесного пространства башкирами. На основе языковых, фольклорных материалов сделана попытка раскрыть различные аспекты взаимоотношений лес - человек, образ леса в картине мира башкир. Как и в большинстве традиционных культур, в целом мифологический образ леса носит отрицательный характер. В фольклоре он часто описывается как тёмный, мрачный, неизвестный, таящий опасности, противопоставляясь обжитому и освоенному пространству селений. Лесной пандемониум также представлен в основном отрицательными персонажами. В целом образ леса в традиционной картине мира башкир предстаёт довольно неоднозначным. С одной стороны - это категория, связанная с потусторонним миром, неизведанная, «чужая» территория. С другой - лес издавна являлся источником различных благ - в виде строительного материала, пушнины, различных продуктов питания, укрывал от врагов. The article analyzes the features of Bashkirs' perception of the forest space. On the basis of the materials of the epos, folklore, folk ideas, an attempt was made to reveal the various aspects of the relationship between forest and man, the image of the forest in Bashkirs' world view. As in most traditional cultures, the mythological image of the forest as a whole is negative. In folklore, it is often described as dark, gloomy, unknown, fraught with danger, being contrasted with the inhabited and developed space of the villages. The forest pandemonium is also represented mainly by negative characters. On the other hand, in the domestic perception forest is valued for the benefits derived from it: shelter, food, protection from enemies. In addition, Bashkirs, distinguished by a developed aesthetic perception and contemplative thinking, appreciated its beauty, which is also reflected in folklore. In general, the image of forest in the Bashkirs' traditional view of the world appears rather ambiguous. On the one hand, it is the category associated with the other world, unknown, «foreign» territory. On the other hand, the forest has long been a source of various benefits - in the form of construction materials, furs, various food products, and it sheltered them from enemies.


Author(s):  
Édouard Glissant

Introduces some key concepts: hybridity, ‘Relation’, the relation between oral and written language, creolization, the chaos-world, multilingualism and ‘opacity’ (i.e., we do not need to understand the other in order to relate to him/her.) From now on, we can all hear the cry of the world, i.e. we are conscious of struggles in faraway places, and we live in ‘common places’ that we are learning to share. Glissant contrasts the ‘system’ with its positive alternative, the ‘trace’. Identity is recast as a relational ‘rhizome’ (cf Deleuze and Guattari), rather than a single self-sufficient ‘root’. (p.11). He stresses the importance of defending languages that are in danger of disappearing, but also discusses the virtues of translation. He describes the founding of the International Writers Parliament in Strasbourg.


2021 ◽  
Vol 23 (1) ◽  
pp. 247-255
Author(s):  
R. P. Kuzmina

The article introduces a comprehensive analysis of the key concepts in the Even linguistic world view, i.e. shame and remorse. These concepts are represented by the following lexical units in the Even dialects: haldyun has analogies in all languages of the Tungus-Manchu group; nyumar, nyumarin and khadarin are recorded in the Eastern dialect of the Even language; kherkehyi is common in the Lamunkhin dialect. The semantic structure of these lexemes is complex and includes similar concepts of shyness, embarrassment, modesty, and humbleness. The work used the descriptive method, the continuous sampling method, and the conceptual analysis, as well as the methods of definition (highlighting semantic features), etymological analysis, collecting and processing of field data. In the national consciousness of the Even, shame and remorse are concepts that reflect the assessment of one’s behavior in society and attitude to the world. In addition, they also demonstrate strong emotional content.


1992 ◽  
Vol 26 (2) ◽  
pp. 363-394 ◽  
Author(s):  
Raphael Israeli

In the process of opening up China, the French representatives, like their other Western counterparts, came into contact with the Chinese mandarins who represented a culture and world view that were almost totally foreign to them. Part of the daunting task of preservin their country's glory and pursuing its interests, was to try and comprehend the world they were attempting to engage. They arrived in China with an intellectual luggage replete with stereotypes and misconceptions about the Chinese, on the one hand, and on the other hand they were committed to their mission civilisatrice in China which was to help the Chinese save themselves from themselves.


Antiquity ◽  
1943 ◽  
Vol 17 (65) ◽  
pp. 27-41 ◽  
Author(s):  
James Hornell

Many attempts have been made to elucidate the problems created by a critical examination of the obscure constructional methods employed by the Ancient Egyptians when building sailing craft for use on the Nile and, alternatively, at sea. None has proved entierly satisfactoy. Two reasons are chiefly responsible; the first is lack of adequate knowledge on the part of most writers of the mechanical principles governing ship designing at the present day; the other is a similar lack of any wide and intimate acquaintance with the designs followed and methods employed by peoples who retain primitive features in the construction of their sailing craft, particularly on the Nile in its upper reaches beyond the confines of Egypt. That it has been my good fortune to have had opportunities to study at first-hand the construction of sailing craft in every important quarter of the world, and, in especial, that of those in use on all sections of the Nile from its mouths to its source in Uganda, is my excuse for the present attempt to explain away some of the difficulties that have troubled or misled so many previous writers on this subject.


Author(s):  
Laura Romero

En la cosmovisión de los nahuas de San Sebastián Tlacotepec, municipio perteneciente a la Sierra Negra de Puebla, la noción de persona es uno de los ejes vertebrales para entender la forma en que es concebido elixtlamatki, el que sabe ver, especialista ritual encargado de los problemas de salud originados por la pérdida del alma, el daño al animal compañero y la brujería. A partir del análisis de los atributos otorgados al ixtlamatki, mismos que lo definen como un ser humano “especial”, podemos entender su función como intermediario entre el mundo humano y el “mundo-otro”, sus capacidades como “recuperador” de almas, su capacidad de transformarse en animal, la fortaleza de sus entidades anímicas y su facultad de actuar a voluntad durante sus sueños.   ABSTRACT In the world view of the nahua population of San Sebastian Tlacotepec, a village localized in the region denominated Sierra Negra in the state of Puebla, the “notion of person” is one of the principals elements necessary to understand the concept of ixtlamatki, “ the one who knows how to see”, ritual specialist in charge of health problems en cases like loss of soul, witchcraft or when the alter ego has been hurt. Beginning with the analysis of his attributes, which define him as special human being, we come closer to understand his function as intermediary between the human world and the “other world”; his power as “soul retriever” and other special abilities, for example, his capacity of transforming himself as well as his faculty to act intentionally in his dreams.


Author(s):  
Ю. А. Абсалямова

В статье анализируются особенности восприятия лесного пространства башкирами. На основе языковых, фольклорных материалов сделана попытка раскрыть различные аспекты взаимоотношений лес - человек, образ леса в картине мира башкир. Как и в большинстве традиционных культур, в целом мифологический образ леса носит отрицательный характер. В фольклоре он часто описывается как тёмный, мрачный, неизвестный, таящий опасности, противопоставляясь обжитому и освоенному пространству селений. Лесной пандемониум также представлен в основном отрицательными персонажами. В целом образ леса в традиционной картине мира башкир предстаёт довольно неоднозначным. С одной стороны - это категория, связанная с потусторонним миром, неизведанная, «чужая» территория. С другой - лес издавна являлся источником различных благ - в виде строительного материала, пушнины, различных продуктов питания, укрывал от врагов. The article analyzes the features of Bashkirs' perception of the forest space. On the basis of the materials of the epos, folklore, folk ideas, an attempt was made to reveal the various aspects of the relationship between forest and man, the image of the forest in Bashkirs' world view. As in most traditional cultures, the mythological image of the forest as a whole is negative. In folklore, it is often described as dark, gloomy, unknown, fraught with danger, being contrasted with the inhabited and developed space of the villages. The forest pandemonium is also represented mainly by negative characters. On the other hand, in the domestic perception forest is valued for the benefits derived from it: shelter, food, protection from enemies. In addition, Bashkirs, distinguished by a developed aesthetic perception and contemplative thinking, appreciated its beauty, which is also reflected in folklore. In general, the image of forest in the Bashkirs' traditional view of the world appears rather ambiguous. On the one hand, it is the category associated with the other world, unknown, «foreign» territory. On the other hand, the forest has long been a source of various benefits - in the form of construction materials, furs, various food products, and it sheltered them from enemies.


Author(s):  
Scott Pacey

The KMT sought to foster one value in particular—that of patriotism, or loyalty to the Republic of China. In this context, the elite Buddhists covered in this chapter presented Buddhism as patriotic, and aligned with the “modern” Chinese values promoted in the post-war context. On the other hand, they presented Christianity as antithetical to these. Such a stance painted Christianity as inherently unpatriotic, and therefore discordant with the KMT’s socio-political vision. Interfaith competition thus allowed these Buddhists to craft, and express, a politically acceptable identity. The chapter examines these issues through the writings of two Buddhist figures: Zhuyun and Shengyan (then writing as “The General who Awakens the World”), and a Christian pastor, Wu Enpu.


Author(s):  
Dušan Travar

The "world view" influences the basic determination of man to the extent that all phenomena and events, all scientific problematizations and socio-cultural processes and, not least, human existence itself are networked into a coordinating system which is enmeshed in the "here present" or in the "otherworldly". Knowing one’s enmeshment in the otherworldly offers to man the possibility to experience in a specific manner the dangers and the risks of human existence and not to take the world as the only reality. Christianity demythologized the world and with the Biblical creative injunction addressed to man to subjugate the Earth it contributed to progress as a path of discovering and controlling the world. However, regardless of the nature of security within the world, progress is immanently prone to risk ("the remaining risk"). The loss of the otherworldly in modern society, on the one hand, contributes to the growing attenuation of endangerment of life but, on the other, man is becoming more and more insecure despite the enormous efforts devoted to security. This can ultimately lead to a point where "progress" is experienced as a power which endangers security and which needs to be curtailed.


Author(s):  
Virtudes Serrano García

<span class="subtitulo">This paper pays attention to an aspect in the drama of Miguel Hernández that has so far not been the subject of much analysis. Here the dramaturgical analysis of his female characters is made bearing in mind the world view of the poetplaywright in two aspects: one based on his personal experience, and the other deriving from the literary tradition he assimilated. This double vision leads him to the building of a feminine typology of archetypal behaviours determined by a canonically patriarchal world view, and qualified by the characters of the literary heroines stemming from the playwright's reading. The result is the fiancées/wives, sisters an mothers, women defending the honour that would be taken from them by force, or beloved women whose resistance makes their ardent lovers suffer. However, in En Labrador de más aire there is a feminine character that is spontaneous and authentic in her emotions, and whom the author hes endowed with an outspoken vehement nature.</span>


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