GESTURE IN THE UDMURTS SONG CULTURE: FUNCTIONS AND SEMANTICS

Author(s):  
Irina M. Nurieva ◽  

The problems of non-verbal behavior remain in the shadow of the modern ethnomusicology so far. Meanwhile, spatial behavior of singers, the poses and gestures used by them during the singing are language of culture, not less informative, than musical and verbal language, but at the same time more emotional, expressive and available. Gesture as body language is usually associated with the movement of the arm, palm, head, shoulders, legs. In the present study, we operate with the broader meaning of the word “gesture” as a behavior (from Lat. Gestura). The spatial behavior of performers during the ceremony, the generally accepted postures and gestures as non-verbal language of culture are discussed in the article on the material of the Udmurt ritual song tradition. The forest landscape influences the behavioral, as well as linguistic, religious, sound picture of the world of the Finno-Ugrians. The connection between the natural geographic environment and the “mental warehouse” of the Udmurts was observed by ethnographers as early as the end of the 19th century; they noted restraint in expressing impressions, silence, extraordinary shyness and the boundless ability of Udmurts to endure. The same is noted by modern scientists. In speech communication, for example, there is an unspoken rule not to express loudly and openly your emotions; it is not customary to actively gesticulate, to speak loudly. The findings of scientists suggest that the Udmurt communicative culture belongs to the low-kinesic. The stereotypes about the modesty and timidity of the Udmurts collapse when analyzing the Udmurt rituals, in which the idea of producing magic dominates to extend the genus or future harvest. Many behavioral prohibitions are not only lifted; moreover, obscene gestures, indecent behavior are becoming a necessary condition for rituals. Singers can stomp their feet heavily, beat the rhythm with loud beats of iron objects, sing while standing on chairs. In other local traditions, the magic of production can be embodied in the body language of singers in slow rocking, round dances. The key moment of the spatial behavior of the singing participants of these rites is a side-to-side movement as a symbol of the growth of cereal crops. Ritual gestures of a handshake, bowing of the knees as communicative gestures are considered in the article. Other gestures of singers (alternating between the left and right foot subhemps, putting the palm to the mouth while singing) are designed to enhance the expressiveness of the musical rhythm or create a special sound effect. It is concluded that the song ritual communication of the Udmurts, in contrast to everyday verbal communication, is characterized by a higher level of emotionality, which is reflected in body language.

2005 ◽  
Vol 1 (1) ◽  
pp. 68-89
Author(s):  
Krzysztof T. Konecki

In the article we make an analysis of a thesis that verbal symbolic interaction is a necessary condition of constructing self. The main concepts used in the paper are: symbolic interaction, self and corporality. The aforementioned thesis and the concept of symbolic interaction originate from G.H Mead, who set the trend of thinking about interaction in human society in sociology and social psychology. This influence is noticeable up to this day. Symbolic interaction as a tool of understanding others actions and informing partners about our intensions is clearly visible in “languagecentred” and anthropocentrically oriented analyses of interactions as well as in the concentration on linguistic conditions of creating a self. Self is understood as an interpreted concept of a person but mainly in a process of social perception of a human by others occurring in interactions based on verbal language. In the article we want to develop a thesis about “nonlinguistic” possibilities of constructing interactions and self. The aforementioned thesis has been many times elaborated so far together with critical analyses of G. H. Mead (Irvin, 2004, Sanders, 1993, 1999, 2003; Myers, 1999, 2003). We want to integrate these elaborations, including our empirical experiences from a research on “The Social World of Pet’s Owners’ (research done in 2001-2005) on theoretical level and concentrate more on corporality and emotions issues and their relations to symbolic interaction and self. G.H. Mead’s views on this topic are analysed with regard to their methodological consistency and adequacy. In the article there is another thesis proposed, that interactions between animals also have meanings and, sometimes, symbolic nature, or sometimes, non symbolic one, and not necessarily related to use of a verbal language. The creation of self is connected with issues of corporality that includes: 1. nonverbal communication, 2. a relation of bodies in physical space, 3. the so called “kinesthetic empathy”, 4. emotions connected with body, mind and self processes. These elements of corporality may be the basis for taking the role of other. Researches and analyses of many sociologists (beginning from Ch. H. Cooley) show that self is often pre-verbal and that exclusion of an individual from her/his surroundings takes place also with the aid of the body and emotions tightly connected with functioning of self. The analysis of interactions between humans and animals provides us with much methodological and theoretical inspiration. Those researches and analyses obviously face a problem of “anthropomorphization of human behaviour”, which is of frequent occurrence both among researchers and ordinary people. New sociological sub-discipline called the sociology of human - non-human animals relationships adds a lot of new threads to the abovementioned deliberations on conditions of constructing self.


2021 ◽  
Author(s):  
Vaidehi Raipat

Space truly becomes a place not merely because of the built and the unbuilt that design it, but also because of the way its users use it, behave around it, interact with it, and interact with each other in it. Space that surrounds every individual, in which an individual exists, interacts and performs, is known as “Human Space”. Organization of the Built environment around the users within their ‘human space’ is known as “Spatial Order” which is the key to formulation of non-verbal communication. Non verbal communication refers to the body language an individual adopts in order to convey a message to the fellow users of the space. This Non-verbal language subsequently becomes the basis of verbal communication that lays the foundation of Human Behavior within a particular spatial order.


2020 ◽  
pp. 253-271
Author(s):  
Mirosława Hordy

The article addresses the issue of a body language as a semiotic code and its reflection in systems of natural languages, in their phraseological resources. The material for analysis is phraseological units of contemporary Polish and Russian languages. The basis for comparison is the phraseological concept by Weronika N. Telia (В.Н. Телия) and linguistic works by Grigorij E. Krejdlin (Г.Е. Крейдлин). First and foremost, three types of signs of the body language are verbalised in subsystems under analysis: bodily symptoms, symptomatic and communicative gestures and a body position.


Non-verbal speech is a kind of metaphorical colouring of verbal language as it can give the language rich emotional substance as well as to pass the information that word function is not able to give. The metaphor is reflected not only in language but also in thinking and acting. The determination of gesture as the first metaphor is actual in the process of studying the non-verbal language meaning and role in culture, communication and self-knowledge. The metaphor predestination expressed via the gesture or body language consists in transition the hidden internal content of information. Gesture as the first metaphor equivalent creates the effect of maximum presence. Such gestures can be called ontological that means transferring the sense and meaning of event and entitled to be brightly emotionally coloured that makes them universal and clear for any language culture representative. Equivalent gestures are the reflection of that first natural language first people talked before the verbal language barrier appeared. The metaphorical gesture as the most important element of somatic language becomes the important factor in the process of communication allowing to understand the inner spiritual world of communicator. Gesture basis as the first metaphor is the archaic conscience. Gesture as the conscience of the first metaphor allows to discover the psychological and biological elements of anthropology. The body language was the natural language of communication. Imitating the nature and many natural phenomena the human being was understood by all his tribe members. Codified gesticulation as the prototype of metaphorical somatic language is imprinted in painting where artist by means of portrayed gestures transferred not only the human being spiritual state but also the spirit of the age. The gesture metaphoric is inherent in national culture. Knowing the national character it is not difficult to recognize the ethnical origin of communicator via gesture communication. The national metaphoric of gesture language is attributed to historic and cultural processes which determine the worldview and communication style. However in case of body and gesture language expression in national character their culture conditionality and dissimilarity should be pointed out. The gesture basic purpose in communication is the manifestation and presentation of human being inner world and spiritual condition. One of gesture functions as the first metaphor is its symbolism. The gesture language semiology is present in different spheres of communicative process: from the professional gestures symbols up to domestic ceremonial esthetics. Gestures-symbols are divided into universal for all the cultures and specific ones which are understood only by certain subculture as the language of hidden information. Gesture as the first metaphor serves to universalization of non-verbal communication and encourages the communication enriching and gives it colouring, emotionality and the unity of perception of transmitted information.


1978 ◽  
Vol 14 (3) ◽  
pp. 343-359
Author(s):  
Philip L. Quinn

Suppose that a person P1 dies some time during 1978. Many years later, the resurrection world, a perennial object of Christian concern, begins on the morning of the day of judgment. On its first morning there are in that world distinct persons, P2 and P3, each of whom is related in remarkably intimate ways to P1. You are to imagine that each of them satisfies each of the criteria or conditions necessary for identity with P1 to some extent, that both of them satisfy these conditions to exactly the same extent, and that every other denizen of the resurrection world satisfies each of these conditions to a lesser extent than P2 and P3 do. Thus, for example, philosophers often claim that bodily continuity is a necessary condition for personal identity. If it is, you might assume that the body P2 has on the morning of the day of judgment contains some of the same atoms the body of P11 contained when P1 died, and that P2's body on that day contains exactly n atoms from P1's body at the time of death just in case P3's body on that day contains exactly n atoms from P1's body at the time of death. Or, again, some philosophers hold that connectedness of memory is necessary for personal identity. If so, you are to suppose that on the morning of the day of judgment P3 seems to remember some of the events in the life of P1 having happened to him, and that P3 seems to remember a certain event in the life of P1 having happened to him just in case P2 seems to remember that very event in the life of P1 having happened to him. You are to fill in the details by adding complete parity between P2 and P3 with respect to similarity of DNA molecules, character traits and whatever else you deem relevant to personal identity. And, finally, you are to complete the story by imagining that P2 and P3 live very different sorts of lives in the resurrection world. To heighten the poignancy of the story, you might imagine that P2 enjoys forever after the beatitude promised to the blessed while P3 suffers the everlasting torments reserved for the damned.


2002 ◽  
Vol 456 ◽  
pp. 277-293 ◽  
Author(s):  
M. McIVER ◽  
R. PORTER

An investigation is made into the trapping of surface gravity waves by totally submerged three-dimensional obstacles and strong numerical evidence of the existence of trapped modes is presented. The specific geometry considered is a submerged elliptical torus. The depth of submergence of the torus and the aspect ratio of its cross-section are held fixed and a search for a trapped mode is made in the parameter space formed by varying the radius of the torus and the frequency. A plane wave approximation to the location of the mode in this space is derived and an integral equation and a side condition for the exact trapped mode are obtained. Each of these conditions is satisfied on a different line in the plane and the point at which the lines cross corresponds to a trapped mode. Although it is not possible to locate this point exactly, because of numerical error, existence of the mode may be inferred with confidence as small changes in the numerical results do not alter the fact that the lines cross.If the torus makes small vertical oscillations, it is customary to try to express the fluid velocity as the gradient of the so-called heave potential, which is assumed to have the same time dependence as the body oscillations. A necessary condition for the existence of this potential at the trapped mode frequency is derived and numerical evidence is cited which shows that this condition is not satisfied for an elliptical torus. Calculations of the heave potential for such a torus are made over a range of frequencies, and it is shown that the force coefficients behave in a singular fashion in the vicinity of the trapped mode frequency. An analysis of the time domain problem for a torus which is forced to make small vertical oscillations at the trapped mode frequency shows that the potential contains a term which represents a growing oscillation.


Author(s):  
Maksym Yachnyk ◽  
Olena Zendyk ◽  
Iurii Iachniuk ◽  
Iryna Iachniuk ◽  
Sergii Gorodynskyi

Modern life is quite comfortable. Less and less physical effort a human spends to meet every day needs. A sedentary lifestyle is becoming habitual for many, but it is important to remember that a young body needs exercise to grow and develop. In order to maintain good physical shape, you should do exercise. As a result, physical qualities develop: endurance, strength, agility, speed, flexibility. First of all physical activity improves not only the physical form, but also promotes the harmonious development of the child, strengthening his health. It is easier to raise a healthy child it quickly acquires the necessary skills and abilities, better adapts to changes in environmental conditions. It is easier to raise a healthy child, which quickly acquires the necessary skills and abilities, better adapts to changes in environmental conditions. An active healthy child is always strong and cheerful. Insufficient motor activity, vice versa, leads to weakness, weakens the body and its resistance to various diseases. Hypodynamia has an negatively affects mental development, reduces efficiency. This indicates a close relationship between mental and physical development. Daily exercise, participation in moving games; long walks are necessary condition for creating an optimal motor that meets the biological needs of the child's body.


Author(s):  
Hirotaka Osawa ◽  
◽  
Jun Mukai ◽  
Michita Imai ◽  

We propose an anthropomorphization framework that determines an object’s body image. This framework directly intervenes and anthropomorphizes objects in ubiquitous-computing environments through robotic body parts shaped like those of human beings, which provide information through spoken directions and body language. Our purpose is to demonstrate that an object acquires subjective representations through anthropomorphization. Using this framework, people can more fully understand instructions given by an object. We designed an anthropomorphization framework that changes the body image by attaching body parts. We also conducted experiments to evaluate this framework. Results indicate that the site at which an anthropomorphization device is attached influences human perception of the object’s virtual body image, and participants in experiments understood several instructions given by the object more clearly. Results also indicate that participants better intuited their devices’ instructions and movement in ubiquitous-computing environments.


2021 ◽  
Vol 1 (1) ◽  
pp. 8
Author(s):  
Dewi Kurniawati ◽  
Ambrosius Purba ◽  
Nur Siti Fatimah

The majority of studies have found that aerobic exercise can reduce the increment of triglyceride postprandial in plasma. Therefore, the author is doing this research to know the difference of triglyceride concentration in plasma between-group who joint high impact exercise and group who joint body language exercise after given the same amount and dietary composition which had done high impact and body language exercise before. Twenty men (19-39 years old) did high impact or body language exercises for 1 hour. Two hours later, they were given dietary composition with carbohydrates 60% and fat 25%. Then the triglyceride postprandial concentrations were measured 3, 5, and 6 hours after the given dietary food. The result showed that the triglyceride concentration of high impact group was higher than body language group 3 hours after given dietary food (122.167 ± 17.11627 vs 111.67± 7.86554 mg/dL) and there was no difference between the high impact and body language group 5 hours (96.167 ± 7.25029 vs 94.0 ± 16.66133mg/dL) and 6 hours after given dietary food (77.5 ± 8.8261 vs 78.167 ± 14.27469 mg/dL).In conclusion, the triglyceride concentration of the high impact group was higher than the body language group 3 hours after given the same amount and dietary composition. But, there was no difference between triglycerides concentration of body language group and high impact group 5 and 6 hours after given the same amount and dietary composition which had done high impact and body language exercise before.


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