Specific study of biblical parables in a pedagogical university

2021 ◽  
pp. 135-144
Author(s):  
Elena Evgenievn Tikhomirova ◽  

The author of the article focuses on the analysis of specific methods and techniques for identifying the universal and unique cultural meanings of biblical parables in the study of the disciplines of the humanities cycle in a pedagogical university. The purpose of the article is to develop techniques for working with parables for practical classes in the cultural cycle at the Pedagogical University. Research methodology and methods. The work is based on the use of the methodology of the sociocultural and activity-based approach to the psychological development of the individual, as well as systemic and holistic approaches to education. When decoding the meanings of parables as texts of culture, it is proposed to use axiological, semiotic, cognitive and systemic approaches. The systemic culturological approach allows you to create conditions for the development of aesthetic taste, artistic thinking. Research results. As the scientific literature and the practice of teaching culturological disciplines at the Pedagogical University show, working with parables teaches us to personally and emotionally perceive the text of culture, to adequately assess the relationship in the system man-man and man-world, to recode the content from one semiotic system to another. Through the interpretation of the text, the individual creative abilities of students are developed, a steady interest in modern art practices is formed. Interpretation of the categories of culture, embodied in human and natural images of the transcendental, time, space, make it possible to essentially comprehend the texts of culture containing the plots of biblical parables. Conclusion. The consistent identification of the specifics of the study of parables in the context of the spiritual quest of a certain historical period contributes to the emergence of interest and the formation of a respectful attitude towards the cultural heritage, the values of world culture. Cultural practices of working with cultural texts contribute to an adequate understanding of the place of national culture in the world artistic process and its creative enhancement.

Societies ◽  
2019 ◽  
Vol 9 (3) ◽  
pp. 58
Author(s):  
Placido

In this article I discuss how illegal substance consumption can act as a tool of resistance and as an identity signifier for young people through a covert ethnographic case study of a working-class subculture in Genoa, North-Western Italy. I develop my argument through a coupled reading of the work of the Centre for Contemporary Cultural Studies (CCCS) and more recent post-structural developments in the fields of youth studies and cultural critical criminology. I discuss how these apparently contrasting lines of inquiry, when jointly used, shed light on different aspects of the cultural practices of specific subcultures contributing to reflect on the study of youth cultures and subcultures in today’s society and overcoming some of the ‘dead ends’ of the opposition between the scholarly categories of subculture and post-subculture. In fact, through an analysis of the sites, socialization processes, and hedonistic ethos of the subculture, I show how within a single subculture there could be a coexistence of: resistance practices and subversive styles of expression as the CCCS research program posits; and signs of fragmentary and partial aesthetic engagements devoid of political contents and instead primarily oriented towards the affirmation of the individual, as argued by the adherents of the post-subcultural position.


2013 ◽  
Vol 55 (2) ◽  
pp. 474-504 ◽  
Author(s):  
Matt Hodges

AbstractThis article provides a historical ethnography of an abrupt and transient awakening of interest in Roman vestige during the 1970s in rural France, and explores its implications for comparative understanding of historical consciousness in Western Europe. Drawing on ethnographic fieldwork in Languedoc, and particularly the commune of Monadières, it details a vogue for collecting pottery shards scattered in a nearby lagoon that developed among local inhabitants. The article frames this as a ritualized “expressive historicity” emergent from political economic restructuring, cultural transformation, and time-space compression. It analyses the catalyzing role of a historian who introduced discursive forms into the commune for symbolizing the shards, drawn from regionalist and socialist historiography, which local people adapted to rearticulate the historicity of lived experience as a novel, hybrid genre of “historical consciousness.” These activities are conceptualized as a “reverse historiography.” Elements of historiographical and archaeological discourses—for example, chronological depth, collation and evaluation of material relics—are reinvented to alternate ends, partly as a subversive “response” to contact with such discourses. The practice emerges as a mediation of distinct ways of apprehending the world at a significant historical juncture. Analysis explores the utility of new anthropological theories of “historicity”—an alternative to the established “historical idiom” for analyzing our relations with the past—which place historiography within the analytical frame, and enable consideration of the temporality of historical experience. Findings suggest that the alterity of popular Western cultural practices for invoking the past would reward further study.


2021 ◽  
Vol 5 (S2) ◽  
pp. 580-587
Author(s):  
Yuriy S. Kravtsov ◽  
Mariia P. Oleksiuk ◽  
Ihor M. Halahan ◽  
Viktoriia B. Lehin ◽  
Tetiana A. Balbus

The phenomenon of globalization is directly connected to the emergence of the global Network. National and political diversity in cyberspace fades into the background. Authenticity, self-identification of a person becomes secondary. The society determines the immersion of the individual in the virtual space and its functioning in this space. The transformation and development of humanities education is determined by the processes of informatization. The development of humanities education involves the implementation of the principle of openness of humanities education to social practices and the principle of its accessibility without age and geographical location. The introduction of info-telecommunications accelerates the creation of a single information space, provides access to the information resources. The development of humanities education is aimed at implementing an interdisciplinary approach that ensures the effectiveness of the development and application of humanitarian knowledge and form a conscious responsible choice in a variety of cultural meanings, cultural self-determination. It ensures the rigor and accuracy of the methodological and technical side of humanities education.


2021 ◽  
Vol 12 ◽  
Author(s):  
Alfonso García-Monge ◽  
Henar Rodríguez-Navarro ◽  
Daniel Bores-García

Traditional games are considered agents of enculturation. This article explores the procedure to access the cultural meanings transmitted in a traditional game. The goal is to understand what children aged 6–11 make of the game called ‘the chained bear’ and to compare the meanings retrieved with those of different traditional versions of the game. For such a purpose, through an exploratory cross-sectional study, cartoons depicting people playing the game were exhibited and viewers (n = 359; age range: 6–11; Mean age = 8.79; SD = 1.81) were asked to interpret them as a drama play, as well as contributing a title, a plot and saying how they would name the characters. The results show that, beyond the individual images that each child created in their mind, most of them coincided in stories about harassment and defense and theft and protection. These plots match those of the ludic tradition, showing that the actions evoke different pictures to each individual, but share common cultural meanings in turn. The study shows a procedure to access the meanings that traditional games transmit and confirms that games contain pieces of culture, which makes them agents of enculturation.


Discourse ◽  
2021 ◽  
Vol 7 (4) ◽  
pp. 33-44
Author(s):  
D. V. Andreenko

Introduction. Shaping modernity in the first third of the twentieth century is tied to the private worldview of the person of this era in which the main metaphor of the individual perception of “their time” is melancholy. The crisis of this historical period forms the prism of melancholic worldview. The goal of this article is to substantiate the reasons for the perception of melancholy as a phenomenon caused in part by the problem of individual experience of time. The relationship between melancholy and modernity has already been noted in the literature, but this text raises a new question – what is the temporal nature of this mutual influence?Methodology and sources. A key role in the understanding of melancholy is played by the texts of authors of the early 20th century: Walter Benjamin, devoted to Charles Baudelaire and the work of Sigmund Freud “Mourning and Melancholy”. The issue of temporality in the work is interpreted through the reference to the phenomenological tradition, namely in reference to the modern phenomenological analysis of depressive disorder in the work of Domonkos Sik.Results and discussion. The author comes to the conclusion that the feeling of the interrelation of melancholy and the epoch is extremely specific for a person of the first third of the 20th century, evidence of which could be found in the philosophical and cultural reflection of this period. Crisis worldview is reflected in literature, painting, cinema, philosophy, social theory, etc. Thus, it is possible to represent melancholy as a phenomenon, partly caused by the problem of individual experience of time. Melancholy occurs when a crisis worldview is supplemented by an experience of circular temporality, the disappearance of the future, preoccupation with the past, passivity, or isolation.Conclusion. If these elements come together, a total worldview is formed in which real world events intensify melancholy. In this sense, phenomenologically speaking, melancholy is not so much a state as a dynamic process.


Author(s):  
Duangui Wang

Formulation of the problem. In the chamber-vocal genre, the composer exists in two images: he is both the interpreter of the poetic composition and the author of a new synthetic music and poetic composition. The experience of the style analysis of one of the best examples of Ukrainian vocal lyrics of the first third of the 20th century shows that the cycle op. 20 characterizes the mature style of the composer, which was formed, on the one hand, under the influence of European Romanticism. On the other hand, the essence of the Ukrainian “branch” of the Western European song-romance (“solo-singing”) is revealed by the prominent national song-romance intonation, filled with not only a romantic worldview, but also with some personal sincerity, chastity, intimate involvement with the great in depth and simplicity poetry line, read from the individual position of the musician. The paradox is as follows. Although Pushkin’s poetry is embodied in a “holistic adequacy” (A. Khutorskaya), and the composer found the fullest semantic analogue of the poetic source, however, in terms of translating the text into the Ukrainian language, the musical semantics changes its intonation immanence, which naturally leads to inconsistency of the listeners’ position and ideas about the style of Russian romance. We are dealing with inter-specific literary translation: Pushkin’s discourse creates the Ukrainian romance style and system of figurative thinking. The purpose of the article is to reveal the principle of re-semantization of the intonation-figurative concept of the vocal composition by V. Kosenko (in the context of translating Pushkin’s poetry into the Ukrainian language) in light of the theory of interspecific art translation. Analysis of recent publications on the topic. Among the most recent studies of Ukrainian musicology, one should point out the dissertation by G. Khafizova (Kyiv, 2017), in which the theory of modelling of the stylistic system of the vocal composition as an expression of Pushkin’s discourse is described. The basis for the further stylistic analysis of V. Kosenko’s compositions is the points from A. Hutorska’s candidate’s thesis; she develops the theory of interspecific art translation. The types of translation of poetry into music are classified according to two parameters. The exact translation creates integral adequacy, which involves the composer’s finding a maximally full semantic analogue of the poetic source. The free translation is characterized by compensatory, fragmentary, generalized-genre adequacy. Presenting the main material. The Zhitomir period for Viktor Kosenko was the time of the formation of his creative style. Alongside the lyrical imagery line, the composer acquired one more – dramatic, after his mother’s death. It is possible that the romances on the poems of A. Pushkin are more late reflection of this tragic experience (op. 20 was created in 1930). “I Loved You” opens the vocal cycle and has been dedicated by A. V. Kosenko. The short piano introduction contains the intonation emblem of the love-feeling wave. The form of the composition is a two part reprising (А А1) with the piano Introduction and Postlude. The semantic culmination is emphasized by the change of metro-rhythmic organization 5/4 (instead of 4) and the plastic phrase “as I wish, that the other will love you” sounding in the text. Due to these melodies (with national segments in melo-types, rhythm formulas and harmony) V. Kosenko should be considered as “Ukrainian Glinka”, the composer who introduced new forms and “figures” of the love language into the romantic “intonation dictionary”. In general, V. Kosenko’s solo-singing represents the Ukrainian analogue of Pushkin’s discourse – the theme of love. The melos of vocal piece “I Lived through My Desires” is remembered by the broad breath, bright expression of the syntactic deployment of emotion. On the background of bass ostinato, the song intonation acquires a noble courage. This solo-singing most intermediately appeal to the typical examples of the urban romance of Russian culture of the 19th century. “The Raven to the Raven” – a Scottish folk ballad in the translation by A. Pushkin. V. Kosenko as a profound psychologist, delicately transmits the techniques of versification, following each movement of a poetic phrase, builds stages of the musical drama by purely intonation means. The semantics of a death is embodied through the sound imaging of a black bird: a marching-like tempo and rhythm of the accompaniment, with a characteristic dotted pattern in a descending motion (like a raven is beating its wings). The middle section is dominated by a slow-motion perception of time space (Andante), meditative “freeze” (size 6/4). The melody contrasts with the previous section, its profile is built on the principle of descending move: from “h1” to “h” of the small octave (with a stop on S-harmony), which creates a psychologically immersed state, filled by premonition of an unexpected tragedy. In general, the Ukrainian melodic intonation intensified the tragic content of the ballad by Pushkin. The musical semantics of V. Kosenko’s romances is marked by the dependence on the romantic “musical vocabulary”, however, it is possible to indicate and national characteristics (ascending little-sixth and fifth intervals, which is filled with a gradual anti-movement; syllabic tonic versification, and other). Conclusion. The romances (“solo-singings”) by V. Kosenko belongs to the type of a free art translation with generalized-genre adequacy. There is a re-semantization of poetic images due to the national-mental intonation. Melos, rhythm, textural presentation (repetitions), stylization of different genre formulas testify to the rare beauty of Kosenko’s vocal style, spiritual strength and maturity of the master of Ukrainian vocal culture. Entering the “Slavic song area”, the style of Ukrainian romance, however, is differenced from the Russian and common European style system of figurative and intonation thinking (the picture of the world).


2018 ◽  
Vol 62 (6) ◽  
pp. 796-815 ◽  
Author(s):  
Lorenzo Zamponi ◽  
Lorenzo Bosi

Alternative action organizations (AAOs) are collective bodies engaged in carrying out alternatives to dominant socioeconomic and cultural practices through actions that aim to provide people with alternative ways of enduring day-to-day difficulties and challenges in hard economic times. They are often interpreted as merely “philanthropic” actors, although it is not rare to see them go beyond the provision of direct services to people in need and end up pursuing political goals through political means. This article focuses on the process of politicization, that is, the transition of issues from the private to the public sphere and thus the use of public forms of contention (e.g., protest) proposing public solutions at the collective level instead of private solutions at the individual level. We argue for the role of the crisis in the politicization of AAOs. In particular, we show that the appropriation of the context as a context of economic crisis in the discourse of AAOs has a visible effect on their politicization, in terms of both repertoire of actions and goals. Furthermore, we show that social solidarity organizations, those that are not inherently politicized, are the main protagonists of this crisis-triggered transition. The article draws on statistical analysis of the data collected through the coding of AAOs’ websites in Greece, Italy, and Spain.


DIALOGO ◽  
2021 ◽  
Vol 8 (1) ◽  
pp. 205-217
Author(s):  
Stephan A Schwartz

"This paper addresses the central idea of nonlocal consciousness: that all life is interconnected and interdependent, that we are part of a matrix of life, but even more fundamentally than spacetime itself arises from consciousness, not consciousness from spacetime. It is not a new idea. The excavation of burials dating to the Neolithic (≈ 10,200-2,000 BCE) has revealed that early humans had a sense of spirituality and some concept about the nature of human consciousness. It discusses the bargain made between the Roman Church, and the emerging discipline of science in the 16th century, one taking consciousness (packaged as “spirit”), the other spacetime, and how this led to physicalism taking root as a world view and becoming the prevailing materialist paradigm. It describes the emergence of a new paradigm that incorporates consciousness and lays out the four relevant descriptors helping to define what this new paradigm will look like. They are: • Only certain aspects of the mind are the result of physiologic processes. • Consciousness is causal, and physical reality is its manifestation. • All consciousnesses, regardless of their physical manifestations, are part of a network of life which they both inform and influence and are informed and influenced by; there is a passage back and forth between the individual and the collective. • Some aspects of consciousness are not limited by the time/space continuum and do not originate entirely within an organism’s neuroanatomy. "


2019 ◽  
pp. 37-57
Author(s):  
Hoda El Shakry

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.


2008 ◽  
Vol 3 (2) ◽  
Author(s):  
Akhil Gupta

In this paper, I have tried to reflect on what cosmopolitanism might mean in a very different era of globalisation than the present. Although cosmopolitanism, as an expansive and sociable vision, is often contrasted with the geographically limited perspective and claustrophobic affinities of nationalism, the term originates in a historical period before the rise of nationalism in Europe. I argue that the residents of the civilisations around the Indian Ocean in the medieval and early modern world were cosmopolitan even by the standards of the high modernist meaning of the term. Not only did a range of people transact and translate across different languages, but they also knew how to conduct themselves in different cultural settings with people of different religious beliefs, while respecting the disparate religious, social, and cultural practices of their neighbours.


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