Ayurveda and Communicable Diseases

2017 ◽  
Vol 2 (05) ◽  
Author(s):  
Ashok G. Naikar ◽  
Ganapathi Rao ◽  
Panchal Vinayak J.
Keyword(s):  
Oral Tradition ◽  
World View ◽  
Close Association ◽  
Practical Aspect ◽  
Oral Traditions ◽  
Local Health ◽  
The People ◽  
The World ◽  
Pertinent Question ◽  
Cultural Domination

Indian medical heritage flows in two distinctive but mutually complimenting streams. The oral tradition being followed by millions of housewives and thousands of local health practitioners is the practical aspect of codified streams such as Ayurveda, Siddha, Unani. These oral traditions are head based and take care of the basic health needs of the people using immediately available local resources. Majority of these are plant based remedies, supplemented by animal and mineral products. Many of the practices followed by these local streams can be understood and evaluated by the codified stream such as Ayurveda. These streams are not static, historical scrutiny of their evolution shows the enriching phenomena at all times. Thus we have more than 7000 species of higher and lower plants and hundreds of minerals and animal product used in local health tradition to manage hundreds of disease conditions. A pertinent question that arises here is that in which basis these systems got enriched. Is it just trial error method over a point of time which gave rise to this rich tradition, is it an intuitive knowledge born out of close association with nature. One of the reasons for this attitude can be, that one is always made to believe that the science means that which can be explained by western models of logic and epistemology. The world view being developed and adopted by the dominant western scientific paradigm never fits in to the world view being followed and practiced by the indigenous traditions. This is well accepted by us due to the last 200 yrs of political and cultural domination by western and other alien forces.

Myth, Memento, and Memory: Avebury (Wiltshire, England)

2015 ◽  
Author(s):  
David Wheatley
Keyword(s):  
Cultural Memory ◽  
Oral Tradition ◽  
World View ◽  
Anterograde Amnesia ◽  
Oral Traditions ◽  
Future Generations ◽  
The Past ◽  
The World ◽  
The Way

In Christopher Nolan’s film Memento (Nolan 2000), Leonard Shelby— played by Guy Pearce—suffers from anterograde amnesia, which prevents him from generating any new memories. To deal with this, he creates material traces such as Polaroid photographs and notes and he tattoos the most significant facts onto his body. Each time he awakes, he encounters these mementos (notes, images, and tattoos) and must interpret them in order to decide what to do next. He sometimes leaves messages for himself, intended to constrain his future behaviour, but while these messages effect his actions, some of the notes or photos may be lost or destroyed, or he may fail to realize that they have been manipulated or altered. Further, he may not interpret them correctly, so that his actions are not what he intended. Despite his amnesia, however, the past is always implicated in Leonard’s story and it is always changing his future. In some sense, the way that Leonard leaves mementos for himself is a more interesting model for the way that successive human communities encounter the remains of the past than the idea of biographies. Just as on Leonard’s tattooed body, traces of the past such as earthworks and monuments are inscribed onto the landscape, yet oral tradition cannot transmit the detailed meanings of those traces or the intentions of their creators through long sequences of time so that human communities encountering them later are, metaphorically, amnesiacs. Sometimes earthworks and monuments are built with the intention of projecting a particular world-view, constraining future generations to act in particular (‘correct’) ways. Over long periods, however, oral traditions distort, people move away and areas are occupied by new inhabitants with no cultural memory of those intentions or meanings. Just as with Leonard’s tattoos, monuments become mementos that have to be interpreted and situated within a contemporary understanding of the world before meaningful action is possible. If we think of both Leonard’s tattoos and the physical traces of the past as mementos, then it’s worth thinking how these differ from memories.

scholarly journals Oral Tradition of Dusun Bangko Community Merangin District Jambi Province

2020 ◽  
Vol 2 (1) ◽  
pp. 70-76
Author(s):  
Janiko Janiko ◽  
Atmazaki Atmazaki ◽  
Novia Juita
Keyword(s):  
Oral Tradition ◽  
Oral Traditions ◽  
Oral Literature ◽  
Way Of Life ◽  
Delivery Method ◽  
Analysis Techniques ◽  
The People ◽  
Descriptive Approach ◽  
Research Questions ◽  
Questionnaire Research

This study aims to describe the form, function and meaning of oral literary sayings that exist in the people of Dusun Bangko in Jambi Province. Theories used in this study are oral traditions, functions of oral traditions, oral literature, and folklore. This type of research is a qualitative research with a descriptive approach. Data collection techniques are interviews, observation, documentation, and questionnaire research questions. Data analysis techniques are data reduction, presenting data, and conclusions. Based on data obtained in the field, the forms of oral traditions that developed in Dusun Bangko are petatah petitih, seloko and rhymes. All three oral traditions were once developed. However, at this time the Seloko has begun to be rarely used. While rhymes and petatah petitih very much used by the community. The function of oral tradition is as a reference for oneself and society so that it does not deviate from ethics, morals, and religion. Another goal is to cultivate human morals be better in order to give meaning to life. Furthermore, as a guide for a better way of life future. The meaning of oral traditions that develop in the community is very much. For example the meaning when doing immoral acts is different from stealing and the delivery method is also different. His sayings lead to destruction if life is not in accordance with the demands of the Qur'an and the Sunnah of Prophet Muhammad SAW.

scholarly journals NILAI BUDAYA DALAM PERIBAHASA KEI TENTANG PENGELOLAAN WILAYAH PESISIR

2012 ◽  
Vol 6 (2) ◽  
Author(s):  
Wilma Akihary
Keyword(s):  
Cultural Values ◽  
Coastal Area ◽  
World View ◽  
Way Of Life ◽  
Mutual Assistance ◽  
The People ◽  
The World ◽  
Way Of Thinking ◽  
The Way

The cultural values that are covered in the way of life is manifested in men’s activities. The cultural values themselves are symbolized through the proverbs. As the expression, the proverb is basically the principle guideline of behavior. Within the proverb is contained a profound experience of the world view as well as the life wisdom that is tightly integrated to the society to which the language belongs. The proverb - known as misil-masal, liat daliat and sukat sarang - is still well recorded and used by Kei community as Kei language speaker.  The people who live in the coastal area especially at the Kei Besar Island are generally the fishermen and farmers.  However, in this research it will  focus on the Kei Besar people’s view in managing their coastal area through the proverbs they use. The uses of words as the expression is closely related to the sea and their way of life especially in connected with fish and boat.  The proverbs which are used by the people in Kei is the summary of their way of thinking about the values of life.  The cultural values in these proverbs are firmness, strength, simplicity, mutual assistance, respect for the elders and leaders, wisdom, thinking before doing, and obedience.<br /><br />Keywords: Nilai Budaya, Peribahasa, Wilayah Pesisir<br /><br />

scholarly journals Oral traditions of the Kerinci community: proverbs, sayings, and old rules

2021 ◽  
pp. 66-81
Author(s):  
Asvic Helida ◽  
Ervizal Amir Muhammad Zuhud
Keyword(s):  
Traditional Ecological Knowledge ◽  
Oral Tradition ◽  
Oral Traditions ◽  
Ecological Knowledge ◽  
Community Group ◽  
Cultural Experience ◽  
Oral Transmission ◽  
Library Research ◽  
The People ◽  
Level Of Knowledge

Proverb of a community can indicate their level of knowledge on natural resource and forest management. These expressions are an effective way to learn about traditional ecological knowledge (TEK). Differences or similarities in the knowledge systems of various ethnic groups can be found by comparing their expressions. This traditional ecological knowledge is passed down from generation to generation through oral tradition. Oral traditions are not always reliable because they depend on memory and oral transmission. However, unlike proverbs, old sayings and societal rules have more validity by their nature. Proverbs and old sayings are expressions of fundamental truths or practical perceptions based on common sense or cultural experience. The Kerinci community in Kerinci Regency, Jambi Province, is known to have these expressions, but it has not been documented. Therefore the significance of this research needs to be done. The maintenance of expressions of oral tradition is a task from generation to generation simultaneously so that the collection of expressions in the form of proverbs, proverbs, and local rules from a community group becomes essential for the development of science. This study aims to document and analyze the expressions of the people of Kerinci. The research method was carried out qualitatively with library research techniques and interviews with resource persons. The results show that there are 30 expressions of the Kerinci community consisting of proverbs and old rules. These expressions show that the people of Kerinci have the knowledge they get from nature and the ecosystem in which they live.

Managing languages in conflict situation

2000 ◽  
Vol 10 (2) ◽  
pp. 239-253 ◽  
Author(s):  
Asmah Haji Omar
Keyword(s):  
World View ◽  
Real Life ◽  
Nation Building ◽  
Conflict Situation ◽  
Ethnic Community ◽  
National Language ◽  
Equal Treatment ◽  
The People ◽  
The Social ◽  
The World

English today certainly plays a wider range of roles than before. Due to these roles and to its neutrality in not being exclusively identified with any particular ethnic community in Malaysia, English is meant to be everyone’s language in as much as the national language is. In real life the functions of English in Malaysia almost equal those of Malay, including the social function. This situation results from the image projected by English vis-à-vis Malay and an equal treatment of the two languages in the implementation of the policy. The policy on the enhancement of the use of English has helped to de-sensitise the feeling of the people towards English as a former colonial language, and to close the attitudinal gap between Malay and English. This pragmatism has also changed the world-view of Malaysians that only the use of the national language would assist in nation-building

scholarly journals Bruno’s Sunday Bloody Sunday as an Expressive Criticism

2019 ◽  
Vol 7 (1) ◽  
Author(s):  
Hari Yono
Keyword(s):  
Qualitative Research ◽  
World View ◽  
Irish Nationalism ◽  
The People ◽  
The World ◽  
Irish People ◽  
Bloody Sunday ◽  
The Republic

The research focuses on Sunday Bloody Sunday as an Expressive Criticism. The researchers apply a qualitative research using the lyrics of the song Sunday Bloody Sunday as source of data. The finding shows that the lyrics of the song Sunday Bloody Sunday is an expressive poem that conveys the message of the spirit of the Irish nationalism and patriotism that is roosted on the speaker’s world view and weltanschauung. The world of view of the speaker of the poem is that he sides with the people of Ireland who want to make the island become united in the name of the republic Ireland that  comprises the whole island and wants to spread the idea through this song. This song is also an expression of the anger of the speaker of the poem that sees the presence of the British authority cannot be tolerated because they kill the unarmed civilians on and on and every Irish people can be target for the killings..

scholarly journals NANDONG: TRADISI LISAN SIMEULUE

2020 ◽  
Vol 1 (1) ◽  
pp. 1-20
Author(s):  
Sanusi Ismail ◽  
Bustami Abubakar ◽  
Hasbullah ◽  
Azhari Aiyub
Keyword(s):  
Oral Tradition ◽  
Participant Observation ◽  
Research Data ◽  
Oral Traditions ◽  
Young Generation ◽  
The People ◽  
Norms And Values ◽  
The Indian Ocean ◽  
The Rich ◽  
The Impact

Simeulue, located in the Indian Ocean, has attracted a lot of people’s attention after the tsunami hit the region in 2004. The low number of casualties in Simeulue compared to other affected made the island a spotlight for further research. Some people argue that some forms of oral traditions exist among the people of Simeulue have played a role in saving many lives from the impact of the disaster. Nandong is a popular oral tradition in Simeulue. This oral tradition is important and considered as local wisdom because it contains norms and values inherited by the Simeulue community from generation to generation. This article aims to explore the substance and existence of this local wisdom in the Simeulue community. This study was conducted using qualitative methods. Our research data were collected during fieldwork through interviews, participant-observation and archival reviews. This research found that nandong is a distinctive oral tradition that is different from other oral traditions exist in Simeulue such as buai, nanga-nanga, tokok-tokok and nafi-nafi. This study argues that nandong is the most influential oral tradition among the Simeulue community. Unfortunately, the future existence of nandong in Simeulue is at risk of extinction since not many people, especially the young generation, in Simeulue today eager learn the rich and profound teachings contained in nandong.

scholarly journals Permas oral traditions function in Mundeh traditional village

2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Gek Diah Desi Sentana ◽  
I Wayan Cika ◽  
I Nyoman Suarka ◽  
I Nyoman Weda Kusuma
Keyword(s):  
Qualitative Research ◽  
Natural Resources ◽  
Performing Arts ◽  
Oral Tradition ◽  
Oral Traditions ◽  
Early Age ◽  
Cultural Institutions ◽  
Village Community ◽  
The People ◽  
The Village

The permas oral tradition is the ancestral heritage of the Mundeh Traditional Village community, which has a lot of local wisdom, policies, and life philosophies that are expressed in the form of performing arts and traditional ceremonies. It is found is a characteristic of the socio-religious which keeps the local wisdom. In this regard, this paper raises the permas oral tradition which shows how the community through the function of the permas oral tradition can preserve its culture, carry out rituals, educate ethics, and teach children to meet the daily needs of natural resources in the village. the. The method used in this research is qualitative research methods. Alan Dunde’s theory of function is used as the basis for analyzing the function because the analysis is not only limited to the language that is the medium of expression but also explores the cultural phenomena that are stored in a tradition through understanding the context. The findings of this study are that the people through the oral tradition of permas can educate people from an early age to manage nature without destroying nature, economically they can support themselves from nature in that environment with socio-cultural institutions that run harmoniously.

Some Reflections on the Oral Traditions of the Galinhas Country, Sierra Leone

1985 ◽  
Vol 12 ◽  
pp. 151-165
Author(s):  
Adam Jones
Keyword(s):  
Sierra Leone ◽  
Oral Tradition ◽  
Tape Recorder ◽  
Oral Traditions ◽  
African History ◽  
Oral Literature ◽  
Main Interest ◽  
The World ◽  
History Of ◽  
Different Parts

Whenever historians of Africa write: “According to tradition…”, they evade the crucial question of what kind of oral tradition they are referring to. The assumption that oral tradition is something more or less of the same nature throughout Africa, or indeed the world, still permeates many studies on African history; and even those who have themselves collected oral material seldom pause to consider how significant this material is or how it compares with that available in other areas.The majority of studies of oral tradition have been written by people who worked with fairly formal traditions; and those who, after reading such studies, go and work in societies where such traditions do not exist are often distressed and disappointed. There is therefore still a need for localized studies of oral tradition in different parts of Africa. As far as Sierra Leone is concerned, no work specifically devoted to the nature of oral tradition has been published, despite several valuable publications on the oral literature of the Limba and Mende. The notes that follow are intended to give a rough picture of the kind of oral material I obtained in a predominantly Mende-speaking area of Sierra Leone in 1977-78 (supplemented by a smaller number of interviews conducted in 1973-75, 1980, and 1984). My main interest was in the eighteenth and nineteenth century history of what I have called the Galinhas country, the southernmost corner of Sierra Leone.I conducted nearly all of my interviews through interpreters and did not use a tape recorder more than a very few times. This was partly because the amount of baggage I could carry on foot was limited, but also because I soon found that some informants were disturbed by the tape recorder, and because it was difficult to catch on tape the contributions of all the bystanders.

scholarly journals THE LINGUISTIC PICTURE OF THE WORLD BY V.G. KOROLENKO (BASED ON THE WRITER’S STORIES)

2021 ◽  
pp. 64-69
Author(s):  
H. KOZUB
Keyword(s):  
Short Story ◽  
World View ◽  
Comparative Method ◽  
Russian Language ◽  
Point Of View ◽  
Language And Culture ◽  
Historical Method ◽  
The People ◽  
The World ◽  
The Russian Language

The research deals with the concept of «world view». The subject matter of this paper is the Russian language picture of the world presented in the V. G. Korolenko’s stories, or more specifically, the study investigates basic peculiarities of the language picture of the world in two stories by V. G. Korolenko, the «Makar’s Dream» and «Without a Language». The article studies the linguistic worldview of the V. G. Korolenko in the context of the evident changing the realities, which are described in his stories. The author shows how the writer’s worldview changed influenced by the political, historic and cultural events of those days.He shows the Siberian land with its vast expanses, fierce winter, its own unique traditions and laws in the short story «Makar’s Dream». We can clearly see and feel this picture of the world thought the language prism, particularly in its bilingualism, in the lifestyle description, customs, characters of the heroes, etc.Another story «Without a Language» offers us an invaluable opportunity to compare Russian and American language picture of the world. The first one was shown by V. G. Korolenko as the homeland with its well-established, traditional way of life and old religion. And at the same time, the author has depicted America with its specific features, which differs from the Russian language picture of the world. According to his point of view, an American language picture of the world has a range of characteristic that differentiates it from the Russian. It has freedom, civilization, faith, and morals. V. G. Korolenko has skillfully used dialogues, descriptions, analyzes of the main characters, the Ukrainian-Russian bilingualism, foreign language inclusions in Russian speech, etc. In addition to this, some typical structures for both languages were found out which show national identity.It has been appealed to special linguistic methods and techniques, including the comparative historical method for comparing the facts of the modern language and the language of V. G. Korolenko, as well as the comparative method for comparing the Russian, Ukrainian, Yakut and English languages.The paper concludes that language is an integral part of the culture of the people, its basic tool of communication and socialization. It must be noted, that the culture is verbalized in the language. Each language is a unique code, which contains culturally marked information.This study proves the idea of the unbreakable link between language and culture. This is, in our opinion, the main value of the given research.

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