Summer Retreats, Travel, and Family in the Life of František Lexa (1876–1960), The First Czechoslovak Egyptologist

2018 ◽  
Vol 39 (2) ◽  
pp. 39-64
Author(s):  
Adéla Jůnová Macková
Keyword(s):  
Social Status ◽  
Everyday Life ◽  
Oxford University ◽  
Travel Experience ◽  
Specific Focus ◽  
The Social ◽  
The Family ◽  
The Everyday ◽  
Scientific Life

The study will explore the family and the family milieu of the first Czechoslovak Egyptologist František Lexa, founder and first director of the Czechoslovak Institute of Egyptology, expert on Egyptian philology, especially demotic languages, and mentor of two important Egyptologists, Jaroslav Černý, professor at Oxford University, and Zbyněk Žába, professor at Charles University, Prague. The study will analyse the social status of Lexa’s family and the importance of his marriage in shaping his scientific life and consider the everyday routines of this scientist’s household, including the claims demanded by the requirements of bringing up three children. As a specific focus, we will try to introduce the everyday life of a travelling scientist, particularly during holidays spent with family abroad, and illuminate the significance of summer retreats in shaping a scientists’ familial travel experience.

scholarly journals Sufisme dan Warung Kopi: Dialog “Pengajian Sufi” dengan “Masyarakat Warung Kopi” di Yogyakarta

ESOTERIK ◽  
2018 ◽  
Vol 4 (2) ◽  
pp. 233
Author(s):  
Aflahal Misbah
Keyword(s):  
Social Status ◽  
Everyday Life ◽  
Social Life ◽  
Social Activities ◽  
Social Formation ◽  
The Social ◽  
The Everyday

<p class="06IsiAbstrak">This paper seeks to depict a reciprocal dialogue between the religious gathering of Sufism that is typical with piety and the social activities in the coffeehouse given to take pleasure and leisure occurring in one place in Yogyakarta. This depiction intends for reconsidering deeply how Sufism influences to society. Despite the gathering going on weekly, the everyday life of coffeehouse society from January to July in 2018 will present here to support the picture of dialogue. In result, there is a change of social formation in the coffeehouse by virtue of an encounter between piety and pleasure and leisure. However, this change is not as simply as Misbah (Misbah, 2018b) sketch before consisting of <em>followers (Jama’ah), coffee drinkers, and visitors. </em>It is due to the main characteristics<em> </em>of coffeehouse society that tends to be freely from what social status is, thereby becoming difficult enough to formulate precisely. Of this, there is thus a question in relation with what the harmonious landscape in coffeehouse described by Misbah (Misbah, 2018b) is completely generated from Sufism or a product of the social life of coffeehouse.</p>

Knowledge, attitudes and practice of family planning: profile of a Bedouin community in Saudi Arabia

1974 ◽  
Vol 6 (4) ◽  
pp. 453-461 ◽  
Author(s):  
Zohair A. Sebai
Keyword(s):  
Saudi Arabia ◽  
Family Planning ◽  
Social Status ◽  
Small Scale ◽  
Age Group ◽  
The Social ◽  
The Family ◽  
History Of ◽  
Or History

SummaryFamily planning is not being practised in Wadi Turaba in western Saudi Arabia, which is a Bedouin community with different stages of settlement. Children are wanted in the family, and the more children, especially boys, the better the social status of the family in the community. The desire of a mother for more children does not appear to be affected by her age group, history of previous marriages or history of previous pregnancies.Knowledge about contraceptives practically does not exist, except on a small scale in the settled community. Every woman, following the Koranic teachings, weans her child exactly at the age of 2 years, which obviously leads to the spacing of births. In rather rare situations, coitus interruptus is practised.

scholarly journals Divorce, kinship, and errant wives: Islamic feminism in India, and the everyday life of divorce and maintenance

Ethnicities ◽  
2021 ◽  
pp. 146879682199990
Author(s):  
Sagnik Dutta
Keyword(s):  
Social Life ◽  
Law Reform ◽  
Islamic Feminism ◽  
Escape Route ◽  
The Social ◽  
The Family ◽  
The Everyday ◽  
Movement Building ◽  
Muslim Communities ◽  
Feminist Movements

This article is an ethnographic exploration of a women’s sharia court in Mumbai, a part of a network of such courts run by women qazi (Islamic judges) established across India by members of an Islamic feminist movement called the Bharatiya Muslim Mahila Andolan (Indian Muslim Women’s Movement). Building upon observations of adjudication, counselling, and mediation offered in cases of divorce and maintenance by the woman qazi (judge), and the claims made by women litigants on the court, this article explores the imaginaries of the heterosexual family and gendered kinship roles that constitute the everyday social life of Islamic feminism. I show how the heterosexual family is conceptualised as a fragile and violent institution, and divorce is considered an escape route from the same. I also trace how gendered kinship roles in the heterosexual conjugal family are overturned as men fail in their conventional roles as providers and women become breadwinners in the family. In tracing the range of negotiations around the gendered family, I argue that the social life of Islamic feminism eludes the discourses and categories of statist legal reform. I contribute to existing scholarship on Islamic feminism by exploring the tension between the institutionalist and everyday aspects of Islamic feminist movements, and by exploring the range of kinship negotiations around the gendered family that take place in the shadow of the rhetoric of ‘law reform’ for Muslim communities in India.

scholarly journals EVERYDAY LIFE OF UKRAINIAN NOBILITY IN 2 QUARTER OF 19 CENTURY: M. MARKEVYCH’S LETTER TO P. GALAGAN

2019 ◽  
pp. 85-92
Author(s):  
Maryna Budzar
Keyword(s):  
Everyday Life ◽  
19Th Century ◽  
Psychological Characteristics ◽  
Left Bank ◽  
Middle Income ◽  
The Family ◽  
The Everyday ◽  
History Of ◽  
The 19Th Century ◽  
Everyday Communication

The publication of the document is devoted to the anniversaries of two well-known representatives of the Ukrainian elite of the 19th century — 200th anniversary of the birth of Hryhorii Pavlovych Galagan and the 215th anniversary of the birth of Mykola Andriiovych Markevych. Published letter depicts the serious events of the family history of Markevyches — the disease and the death of the father of historian Andrii Markevych. The text contains a detailed description of the events leading up to the event and the circumstances of the death of A. Markevych. The author addresses to Pavlo Galagan, who is the husband of his aunt (mother’s sister). He fully trusts this man. This leads to the frankness of the story. The text includes people from the immediate surroundings of related families of Markevyches — Galagans. This allows us to clarify the personal and psychological characteristics of individual representatives of the Markevyches family. We can notice from the text the remarkable details of the everyday life of the middle-income family of the beginning of the 19th century. We see the arrangement of everyday life, the traditions of everyday communication, the level of provision of medical aid, etc. The contents of the document reveals the attitude of the nobility Left Bank Ukraine to the problem of disease and death, to the ethics of family communication, to property and financial problems.

Stability and Change in Everyday Knowledge: From Taken for Granted to Social Representation

2021 ◽  
pp. 59-78
Author(s):  
Francesca Emiliani
Keyword(s):  
Everyday Life ◽  
Social Representations ◽  
Common Knowledge ◽  
Social Representation ◽  
Stability And Change ◽  
Ordinary Life ◽  
The Social ◽  
The Everyday ◽  
The Relationship ◽  
Everyday Knowledge

What do we talk about when we talk about everyday life? This chapter considers everyday life as a “metasystem” in Moscovici’s terms, a normative system that checks and organizes knowledge and thought. Looking at social representations theory, the chapter considers the structuring power of this metasystem, referring to two kinds of research where the absence (for deprived children) or suspension (in the first COVID-19 lockdown in Italy) of everyday life causes delays in children’s development and dismay in adults. The suspension of ordinary life highlights the social representation of “normality.” The structure of the “everyday life” metasystem is largely taken for granted, and this calls into question the relationship between the taken-for-granted and the knowledge that constructs social representations or, in other words, between stability and change in common knowledge.

scholarly journals Skrifgebruik en samelewing die Apostoliese Geloofsending van Suid-Afrika

1992 ◽  
Vol 26 (3) ◽  
Author(s):  
W. J. Wessels
Keyword(s):  
South Africa ◽  
Everyday Life ◽  
Local Church ◽  
Intellectual Development ◽  
Early Stages ◽  
The Bible ◽  
The Social ◽  
Spontaneous Interaction ◽  
The Everyday ◽  
The Church

This article is an attempt to describe the use of the Bible in the Apostolic Faith Mission of South Africa (AFM). From the early stages of the church's humble beginnings, the use of Scripture changed in accordance with the social and intellectual development of its members. In the early stages there seemed to have been a more spontaneous interaction with the Bible which later made way for a more argumentative approach. Factors like the development of a centralised church system and the need to be accepted in the local church society in the country had a definite influence on the use of Scripture. Although strong emphasis was placed on the experiental aspect of faith, some of the leading members felt the need for theological training. Those who felt this need studied mostly at Reformed faculties which undeniably influenced their new of Scripture. From a spontaneous application of the Bible in the everyday life of the believer, a more formal attitude has developed towards the Bible and its application. From the research it is clear that there is a noticeable correlation between the use of Scripture in the AFM and the society in which the church finds itself

African Indigenous Religions

2020 ◽  
Author(s):  
Walter E.A. van Beek
Keyword(s):  
Everyday Life ◽  
The Other ◽  
Social Structures ◽  
Indigenous Religion ◽  
The Social ◽  
The Family ◽  
The World ◽  
Other World ◽  
Indigenous Religions ◽  
The Village

There is not one African indigenous religion (AIR); rather, there are many, and they diverge widely. As a group, AIRs are quite different from the scriptural religions the world is more familiar with, since what is central to AIRs is neither belief nor faith, but ritual. Exemplifying an “imagistic” form of religiosity, these religions have no sacred books or writings and are learned by doing, by participation and experience, rather than by instruction and teaching. Belonging to specific local ethnic groups, they are deeply embedded in and informed by the various ecologies of foragers, pastoralists, and horticulturalists—as they are also by the social structures of these societies: they “dwell” in their cultures. These are religions of the living, not so much preparing for afterlife as geared toward meeting the challenges of everyday life, illness and misfortune, mourning and comforting—but also toward feasting, life, fertility, and togetherness, even in death. Quiet rituals of the family contrast with exuberant public celebrations when new adults re-enter the village after an arduous initiation; intricate ritual attention to the all-important crops may include tense rites to procure much needed rains. The range of rituals is wide and all-encompassing. In AIRs, the dead and the living are close, either as ancestors or as other representatives of the other world. Accompanied by spirits of all kinds, both good and bad, harmful and nurturing, existence is full of ambivalence. Various channels are open for communication with the invisible world, from prayer to trance, and from dreams to revelations, but throughout it is divination in its manifold forms that offers a window on the deeper layers of reality. Stories about the other world abound, and many myths and legends are never far removed from basic folktales. These stories do not so much explain the world as they entertainingly teach about the deep humanity that AIRs share and cherish.

scholarly journals Everyday life in nursing work under the Michel de Certeau's perspective

2019 ◽  
Vol 72 (suppl 1) ◽  
pp. 341-345
Author(s):  
Hosana Ferreira Rates ◽  
Ricardo Bezerra Cavalcante ◽  
Regina Consolação dos Santos ◽  
Marilia Alves
Keyword(s):  
Health Care ◽  
Everyday Life ◽  
Social System ◽  
Therapeutic Process ◽  
Cultural System ◽  
The Social ◽  
The Everyday ◽  
The Invisible

ABSTRACT Objective: to reflect on the everyday life in nursing work based on Michel de Certeau's theorization. Results: everyday life in nursing work is permeated by tactics of subjects who practice the place. Their movements escape standards, protocols and rules, re-signifying the cultural system defined beforehand. There is a practice proper to professionals who (re)invent the care based on their intentions and pressures. Patients/users also move, create their own itinerary and, similarly to professionals, use strategies to achieve specific results in the therapeutic process. Conclusion: to think on the everyday life in nursing work as an object of research requires to consider the care (re)invention in every act in health care. We need to dive into the invisible dimension of the uncontrollable tactics of subjects that re-signify the social system.

The Family as Project

1988 ◽  
Vol 36 (2) ◽  
pp. 273-296 ◽  
Author(s):  
Jaber F. Gubrium
Keyword(s):  
Everyday Life ◽  
Social Relations ◽  
Public Project ◽  
Social Form ◽  
Collective Representation ◽  
The Social ◽  
The Family ◽  
Domestic Affairs

Based on data gathered in settings where the family side of personal troubles is a regular concern, it is argued that the family enters into social relations as a collective representation. Adapting Durkheim's usage to everyday life, the family is analyzed as a ‘public’ project of those whose domestic affairs are challenged for consideration of family order. Three features of the family project are considered: (1) the awareness of the social form, (2) family conduct in the large, (3) family usage. As an object of experience, the family presents itself in a category separate and distinct from its members, while at the same time being a practical, discursive construct built out of, as well as reflecting concrete domestic affairs.

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