scholarly journals Hospitality and exchange: Identity relationships between ‘natives’ and ‘foreigners’ in Sardinia

2021 ◽  
Author(s):  
Gaspare Messana
Keyword(s):  
Social Group ◽  
Transnational Migration ◽  
Theoretical Framework ◽  
The Other ◽  
Mass Tourism ◽  
Cultural Trait ◽  
The World ◽  
History Of ◽  
The Mediterranean

Islands have frequently been invoked as a central topos of anthropological inquiry. The idea that islands and their inhabitants were isolated from the rest of the world led to them being treated as living laboratories, ripe for the investigation of a supposed cultural and biological purity. In contrast, the history of Sardinia shows how the island and its inhabitants have historically demonstrated agency in their relationships within the Mediterranean space and beyond. Moving from the assumption that a social group elaborates its identity by experiencing the ‘other’, I use the concept of hospitality as a theoretical framework for its ability to encompass complex and correlated questions helpful in thinking about individuals’ and societies’ relationships with ‘intimacy’ and ‘otherness’. Following this perspective, the contribution aims to examine how, in Sardinia, practices of hospitality have been involved in shaping a feeling of belonging that, in this case, could be called ‘Sardinian-ness’. Specifically, I investigate how global phenomena such as mass tourism and transnational migration impact and change the cultural trait of traditional hospitality, and how these phenomena unfold in an insular context.

Diasporas in Despair, 1560–1700

The Great Sea ◽  
2011 ◽  
Author(s):  
David Abulafia
Keyword(s):  
Seventeenth Century ◽  
Religious Identity ◽  
The Other ◽  
Religious Identities ◽  
Muslim Population ◽  
Sephardic Jews ◽  
The World ◽  
History Of ◽  
The Mediterranean ◽  
Jewish Descent

Ottoman sultans and Spanish kings, along with their tax officials, took a strong interest in the religious identity of those who crossed the areas of the Mediterranean under their control. Sometimes, in an era marked by the clash of Christian and Muslim empires, the Mediterranean seems to be sharply divided between the two faiths. Yet the Ottomans had long accepted the existence of Christian majorities in many of the lands they ruled, while other groups navigated (metaphorically) between religious identities. The Sephardic Jews have already been encountered, with their astonishing ability to mutate into notionally Christian ‘Portuguese’ when they entered the ports of Mediterranean Spain. This existence suspended between worlds set off its own tensions in the seventeenth century, when many Sephardim acclaimed a deluded Jew of Smyrna as the Messiah. Similar tensions could also be found among the remnants of the Muslim population of Spain. The tragic history of the Moriscos was played out largely away from the Mediterranean Sea between the conversion of the last openly practising Muslims, in 1525, and the final act of their expulsion in 1609; it was their very isolation from the Islamic world that gave these people their distinctive identity, once again suspended between religions. The world inhabited by these Moriscos differed in important respects from that inhabited by the other group of conversos, those of Jewish descent. Although some Moriscos were hauled before the Inquisition, the Spanish authorities at first turned a blind eye to the continued practice of Islam; it was sometimes possible to pay the Crown a ‘service’ that bought exemption from interference by the Inquisition, which was mortified to discover that it could not boost its income by seizing the property of exempt suspects. Many Morisco communities lacked a Christian priest, so the continued practice of the old religion is no great surprise; even in areas where christianization took place, what sometimes emerged was an islamized Christianity, evinced in the remarkable lead tablets of Sacromonte, outside Granada, with their prophecies that ‘the Arabs will be those who aid religion in the last days’ and their mysterious references to a Christian caliph, or successor (to Jesus, not Muhammad).

The World after the End of the World

2017 ◽  
Vol 39 (2) ◽  
pp. 265-276 ◽  
Author(s):  
Kas Saghafi
Keyword(s):  
The Other ◽  
The World ◽  
History Of ◽  
The Absolute ◽  
End Of The World

In several late texts, Derrida meditated on Paul Celan's poem ‘Grosse, Glühende Wölbung’, in which the departure of the world is announced. Delving into the ‘origin’ and ‘history’ of the ‘conception’ of the world, this paper suggests that, for Derrida, the end of the world is determined by and from death—the death of the other. The death of the other marks, each and every time, the absolute end of the world.

Camus's Absurd and the World of Melville's Confidence-Man

PMLA ◽  
1967 ◽  
Vol 82 (1) ◽  
pp. 14-27
Author(s):  
Leon F. Seltzer
Keyword(s):  
Careful Analysis ◽  
The Other ◽  
The Novel ◽  
The Past ◽  
The World ◽  
Critical Attention ◽  
Confidence Man ◽  
Ugly Duckling ◽  
History Of ◽  
The One

In recent years, The Confidence-Man: His Masquerade, a difficult work and for long an unjustly neglected one, has begun to command increasingly greater critical attention and esteem. As more than one contemporary writer has noted, the verdict of the late Richard Chase in 1949, that the novel represents Melville's “second best achievement,” has served to prompt many to undertake a second reading (or at least a first) of the book. Before this time, the novel had traditionally been the one Melville readers have shied away from—as overly discursive, too rambling altogether, on the one hand, or as an unfortunate outgrowth of the author's morbidity on the other. Elizabeth Foster, in the admirably comprehensive introduction to her valuable edition of The Confidence-Man (1954), systematically traces the history of the book's reputation and observes that even with the Melville renaissance of the twenties, the work stands as the last piece of the author's fiction to be redeemed. Only lately, she comments, has it ceased to be regarded as “the ugly duckling” of Melville's creations. But recognition does not imply agreement, and it should not be thought that in the past fifteen years critics have reached any sort of unanimity on the novel's content. Since Mr. Chase's study, which approached the puzzling work as a satire on the American spirit—or, more specifically, as an attack on the liberalism of the day—and which speculated upon the novel's controlling folk and mythic figures, other critics, by now ready to assume that the book repaid careful analysis, have read the work in a variety of ways. It has been treated, among other things, as a religious allegory, as a philosophic satire on optimism, and as a Shandian comedy. One critic has conveniently summarized the prevailing situation by remarking that “the literary, philosophical, and cultural materials in this book are fused in so enigmatic a fashion that its interpreters have differed as to what the book is really about.”

scholarly journals CULTURAL REPRESENTATION OF POWER AND THE COURT DURING THE PERSONAL REIGN OF CHARLES I STUART

2020 ◽  
Vol 30 (1) ◽  
pp. 104-110
Author(s):  
L. I. Ivonina
Keyword(s):  
Social Context ◽  
General Trend ◽  
Daily Life ◽  
Cultural Representation ◽  
The Other ◽  
Charles I ◽  
The World ◽  
King Charles I ◽  
History Of ◽  
The One

The article analyzes the main features of the Caroline era in the history of Britain, which were reflected in the cultural representation of the power of King Charles I Stuart and the court’s daily life in the 1630s. The author shows that, on the one hand, the cult of peace and the greatness of the monarch were the cultural product of the Caroline court against the background of the Thirty Years' War in continental Europe. On the other hand, there was a spread of various forms of escapism, the departure into the world of illusions. On the whole, the representation of the power of Charles Stuart and the court’s daily life were in line with the general trend of the time. At the same time, the court of Charles I reflected his personality. Thinly sensing and even determining the artistic tastes of his era, the English king abstracted from its political and social context.

scholarly journals Het labyrint in de letterkunde: Van de Barok tot het Postmodernisme

Literator ◽  
2001 ◽  
Vol 22 (1) ◽  
pp. 9-26
Author(s):  
H. Ester
Keyword(s):  
Middle Ages ◽  
Ancient Greece ◽  
The Other ◽  
Search For Meaning ◽  
Geometrical Figure ◽  
Garden Path ◽  
The World ◽  
History Of ◽  
Year 2000 ◽  
Significant Structure

The labyrinth in literature: From Baroque to Postmodernism The labyrinth has proved to be an essential symbol of postmodernist literature and the philosophy of our time. This symbol has apparently had the power to bridge the centuries between Ancient Greece and the year 2000. In reality the labyrinth as a geometrical figure has acquired various meanings in the course of time. The history of the labyrinth as symbol shows that the constant elements are as essential as the changes in meaning from the Middle Ages until the present day. Two of the new symbolic elements that accompany the labyrinth on its way through various cultural periods are the garden and the path of life. During the Baroque the labyrinth, for example, represented the synthesis of garden, path and maze. At the end of the twentieth century the labyrinth once more becomes a dominant and significant structure. The labyrinth reflects the inability and perhaps impossibility to find the key to the centre of the world and to discover the truth behind the words we use. On the other hand, the labyrinth suggests that the search for meaning and truth is an aim in itself or even that this search can lead to new forms of wisdom. The labyrinth therefore is an ambivalent and fascinating symbol of our time. Dedalus and Ariadne, however, have not yet brought the salvation we are waiting for.

scholarly journals THE SEMIOTICS OF BATAK TOBA SOCIETY MARRIAGE TRADITION

2019 ◽  
Vol 19 (2) ◽  
Author(s):  
Pininta Veronika Silalahi
Keyword(s):  
Ethnic Groups ◽  
Rites Of Passage ◽  
Theoretical Framework ◽  
Charles Sanders Peirce ◽  
The Other ◽  
The Public ◽  
Cultural Activities ◽  
Marriage Ceremony ◽  
The World ◽  
Triadic Relation

Marriage is one of the culture universals being that it is contracted in every society of the world, but its mode of contract varies from one society to the other. Marriage is one of life’s major passages, one of the most profound rites of passage that a person or a couple can experience. In many cultures, marriage is generally made known to the public through marriage ceremony. This paper unravels the semiotics of a marriage tradition in Batak Toba Society. Batak Toba is one of the ethnic groups of Batak society, which is still doing wedding tradition as one of its cultural activities. The theoretical framework applied is the conception of signs by Charles Sanders Peirce. According to Peirce, ‘meaning’ is a triadic relation between a sign, an object, and an interpretant. There are three types of signs: icon, index and symbol. This work will reveal the meaning of icons, indexes and symbols in the marriage tradition.

scholarly journals XX. Discovery of the metamorphosis in the second type of the cirripedes, viz. the lepades, completing the natural history of these singular animals, and confirming their affinity with the crustacea

1835 ◽  
Vol 125 ◽  
pp. 355-358 ◽  
Keyword(s):  
North America ◽  
Natural History ◽  
Sea Water ◽  
The Other ◽  
External Appearance ◽  
The Real ◽  
Real Nature ◽  
History Of ◽  
The Mediterranean ◽  
The Waves

The Fourth Memoir, published in my Zoological Researches and Illustrations, No. III. page 69, &c., having first made known the real nature of the Cirripedes , the key of which remained concealed in their metamorphosis, it might have been expected that some naturalist favourably situated to investigate the oceanic tribe of these animals, would have been the first to make the same discovery in regard to these, and thereby complete their natural history. It was scarcely to be expected that the honour of this discovery also should be reserved for the author, fixed to one spot, where none of them naturally exist, and are but casually thrown upon our shores by the waves of the Atlantic, attached to pieces of wreck, or brought into port fixed to the bottoms of ships returning from distant voyages. Fortunately, however, two ships of this description came into this harbour (Cork), one from the Mediterranean, the other from North America, which, not being sheathed with copper, had their bot­toms literally covered with Barnacles of the three genera of Lepas , Cineras , and Otion ; and having persons employed expressly for the purpose, numbers of these were brought alive in sea water, amongst which were many with the ova in various stages of their progress, and some ready to hatch, which they eventually did in prodigious numbers, so as to enable him to add the proof of their being, like the Balani, natatory Crusta­cea in their first stage , but of a totally different facies and structure; a circumstance which determines the propriety of the separation of the Cirripedes into two tribes, and evinces the sagacity of Mr. MacLeay in being the first to indicate that these two tribes, the Balani and Lepades , were not so closely related as generally supposed. The larvæ of the Balani , described in Memoir IV. under the external appearance of the bivalve Monoculi ( Astracoda ), have a pair of pedunculated eyes, more numerous and more completely developed members, approximating to those of Cyclops , and of the perfect Triton ; while, in the present type, or Lepades , the larva resembles some­what that of the Cyclops , which Müller, mistaking for a perfect animal, named Amymone , and which can be shown to he common to a great many of the Entomostraca ; or the resemblance is still more striking to that of the Argulus Armiger of Latreille, which, in fact, is but an Amymone furnished with a tricuspidate shield at the back.

Leibniz on Human Equality and Human Domination

2015 ◽  
Author(s):  
Justin E. H. Smith
Keyword(s):  
Gottfried Wilhelm Leibniz ◽  
The Other ◽  
Concrete Application ◽  
The World ◽  
Human Equality ◽  
Temporal Succession ◽  
History Of ◽  
The One

This chapter undertakes an extensive treatment of the place of Gottfried Wilhelm Leibniz in the history of the concept of race. In particular, the chapter draws out the significant points of difference between Leibniz's view, on the one hand, and Bernier's biogeographical view, on the other. It shows, in fact, that Leibniz remains thoroughly committed to a conception of race that is rooted in earlier ideas about the temporal succession of members of a family or lineage. Moreover, the chapter reveals in what way his analysis of race may be seen as a concrete application of his very deepest philosophical commitment, according to which the order of the world amounts to a multiplicity that is underlain by unity.

Richard William Southern 1912–2001

2003 ◽  
Author(s):  
Alexander Murray
Keyword(s):  
The Other ◽  
Practical Action ◽  
Contemporary World ◽  
The World ◽  
History Of ◽  
The Common ◽  
Deep Thought ◽  
Life Work ◽  
Made In ◽  
Do So

People with a logical turn of mind say that the history of the world can be summarised in a sentence. A précis of mediaval historian Richard William Southern's work made in that spirit would identify two characteristics, one housed inside the other, and both quite apart from the question of its quality as a work of art. The first is his sympathy for a particular kind of medieval churchman, a kind who combined deep thought about faith with practical action. This characteristic fits inside another, touching Southern's historical vision as a whole. Its genesis is traceable to those few seconds in his teens when he ‘quarrelled’ with his father about the Renaissance. The intuition that moved him to do so became a historical fides quaerens intellectum. Reflection on Southern's life work leaves us with an example of the service an historian can perform for his contemporary world, as a truer self-perception seeps into the common consciousness by way of a lifetime of teaching and writing, spreading out through the world (all Southern's books were translated into one or more foreign language).

Sartre, Jean-Paul (1905–80)

2018 ◽  
Author(s):  
Christina Howells
Keyword(s):  
Collective Choice ◽  
Personal History ◽  
The Other ◽  
Jean Paul ◽  
Starting Point ◽  
The World ◽  
Dialectical Reason ◽  
History Of ◽  
Phenomenological Account ◽  
Material Conditions

Sartre was a philosopher of paradox: an existentialist who attempted a reconciliation with Marxism, a theorist of freedom who explored the notion of predestination. From the mid-1930s to the late-1940s, Sartre was in his ‘classical’ period. He explored the history of theories of imagination leading up to that of Husserl, and developed his own phenomenological account of imagination as the key to the freedom of consciousness. He analysed human emotions, arguing that emotion is a freely chosen mode of relationship to the outside world. In his major philosophical work, L’Être et le Néant(Being and Nothingness) (1943a), Sartre distinguished between consciousness and all other beings: consciousness is always at least tacitly conscious of itself, hence it is essentially ‘for itself’ (pour-soi) – free, mobile and spontaneous. Everything else, lacking this self-consciousness, is just what it is ‘in-itself’ (en-soi); it is ‘solid’ and lacks freedom. Consciousness is always engaged in the world of which it is conscious, and in relationships with other consciousnesses. These relationships are conflictual: they involve a battle to maintain the position of subject and to make the other into an object. This battle is inescapable. Although Sartre was indeed a philosopher of freedom, his conception of freedom is often misunderstood. Already in Being and Nothingness human freedom operates against a background of facticity and situation. My facticity is all the facts about myself which cannot be changed – my age, sex, class of origin, race and so on; my situation may be modified, but it still constitutes the starting point for change and roots consciousness firmly in the world. Freedom is not idealized by Sartre; it is always within a given set of circumstances, after a particular past, and against the expectations of both myself and others that I make my free choices. My personal history conditions the range of my options. From the 1950s onwards Sartre became increasingly politicized and was drawn to attempt a reconciliation between existentialism and Marxism. This was the aim of the Critique de la raison dialectique (Critique of Dialectical Reason) (1960) which recognized more fully than before the effect of historical and material conditions on individual and collective choice. An attempt to explore this interplay in action underlies both his biography of Flaubert and his own autobiography.

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