scholarly journals Infância, catequese e aculturação no Brasil do século 16

2019 ◽  
Vol 81 (199) ◽  
Author(s):  
Marisa Bittar ◽  
Amarílio Júnior
Keyword(s):  
Elementary School ◽  
Indigenous Culture ◽  
Way Of Life ◽  
Central Object ◽  
Indigenous Children ◽  
Central Elements ◽  
Cultural Domination ◽  
In The Beginning

Discute as formas de imposição do padrão cultural ocidental-cristão nas terras brasílicas durante o século 16. Os jesuítas, nos marcos da Contra-Reforma, atuaram como uma espécie de "intelectuais orgânicos" do sistema colonial português. A princípio, a ação jesuítica centrou-se na catequese e na educação das crianças índias e mamelucas, procurando, por meio delas, atrair seus pais para os princípios cristãos. As crianças foram objeto central da pedagogia jesuítica. Na ação de catequese propriamente dita, os padres combatiam os elementos centrais da cultura indígena: a antropofagia, a nudez, a poligamia e o nomadismo. A escola do bê-á-bá, no século 16, constitui, pois, um dos pilares ideológicos sobre o qual se consolidou a ordem colonial portuguesa no Brasil. Palavras-chave: catequese jesuítica; dominação cultural; crianças indígenas. Abstract This article discusses the forms of imposition of the western Christian cultural standard of Brazil during the XVI century. The Jesuits, in the steps of the Counter Reform, served as types of "organic intellectuals" of the colonial Portuguese system. In the beginning, the Jesuit action centred on the catechism and on the education of Indian and mameluke children, seeking, through them, to attract their parents to Christian principles. The children were the central object of Jesuit pedagogy. Within the catechism specifically, the priests combated the central elements of indigenous culture: anthropophagi, nakedness, polygamy, and of the nomadic way of life. The elementary school in the XVI century thus constituted one of the ideological pillars on which the colonial Portuguese order was consolidated in Brazil. Keywords: jesuit catechism; cultural domination; indigenous children.

scholarly journals SOSIALISASI KEARIFAN LOKAL MASYARAKAT BADUY DALAM MITIGASI BENCANA DI PERBATASAN WILAYAH BADUY

2017 ◽  
Vol 4 (1) ◽  
pp. 27
Author(s):  
R. Cecep Eka Permana ◽  
Isman Pratama Nasution ◽  
Yogi Abdi Nugroho ◽  
Hutomo Putra
Keyword(s):  
High School ◽  
Elementary School ◽  
Disaster Mitigation ◽  
Border Area ◽  
Community Program ◽  
The People ◽  
In The Beginning

The Baduy society has a local wisdom on disaster mitigation that many people outside the Baduy society are not aware of. Therefore, the Baduy community program is socializing the local wisdom to the people outside the community. The partnership of this effort is the youth of the elementary school to high school in the border area of the Baduy vicinity. In the beginning of the program, the students did not have any indication about the local wisdom of the Baduy people. However, after a period of lectures and discussions, their knowledge and understanding about the Baduy people and their wisdom on disaster mitigation have significantly increased.

Securitization and the Economy of Risks

2020 ◽  
pp. 1662-1675
Author(s):  
Oxana Karnaukhova
Keyword(s):  
Decision Making ◽  
Economic Integration ◽  
Historical Memory ◽  
European Economic Area ◽  
Way Of Life ◽  
Strategic Risk ◽  
Eurasian Economic Union ◽  
The Common ◽  
Economic Union ◽  
In The Beginning

In the beginning of the 21st century the society of the Second Modernity with incalculable risks marks human conditions in orientation and self-categorization on the basis of historical memory. The dichotomy “We-Other” influences strategic risk decisions. Security is becoming the umbrella topic referring to public goods, transnational markets, “the specific way of life”. In the context of different agreements and regulations co-existence (such as European Economic Area, Eurasian Economic Union, BRIC etc.) claims for personal and collective safety together with the rhetoric of memorization influences decision-making process and becomes a burden of securitization. The “Eurasian” project of integration is observed in its transformation from being based on the post-Soviet memory toward economically beneficial cooperation. Still the Eurasian Economic Union is seen as vague in its goals and instruments, relying on the approach to economic integration with the reference to the common past, memories and identity.

Five

2020 ◽  
pp. 103-128
Author(s):  
Bruno Maçães
Keyword(s):  
United States ◽  
Mobile Technology ◽  
Mass Medium ◽  
The United States ◽  
Modern Technology ◽  
The Internet ◽  
Basic Fact ◽  
Physical Restraints ◽  
Way Of Life ◽  
In The Beginning

This chapter details how television became the first modern technology to be entirely shaped by American culture and American ambition, and to take the American way of life to its fullest development. In the beginning, the new medium was literally the product of American power, a peacetime application of wartime technology used against German submarines and the Japanese navy. Later, the connection would seem less obvious, but only at first. As the mass medium of choice during the decades when the United States conquered the planet, television quickly became synonymous with an American future of material and spiritual progress. They were a window into America, but a window displaying the American dream in all its glory, a transplant of the American life energy. Arguably, the internet, mobile technology, Netflix, and binge-watching did not change this basic fact. By liberating content from the physical restraints of the old wartime vacuum tubes, they can only increase its powers and render it, as it were, more spiritual. Ultimately, the internet can be seen as an expansion of television culture.

scholarly journals PERSENTUHAN AGAMA ISAM DENGAN KEBUDAYAAN ASLI INDONESIA

2014 ◽  
Vol 38 (1) ◽  
Author(s):  
Deni Miharja
Keyword(s):  
Social Life ◽  
Empty Space ◽  
Local Culture ◽  
Indigenous Culture ◽  
Way Of Life ◽  
Indonesian Archipelago ◽  
Islamic Religion ◽  
Art And Culture ◽  
Puppet Show ◽  
Almost All

<p>Abstrak: Islam masuk ke Indonesia tidak dalam kondisi hampa budaya. Telah ada budaya setempat yang berkembang dalam masyarakat Indonesia. Hal ini melahirkan akulturasi budaya antara ajaran Islam dan budaya masyarakat setempat. Di sisi lain, tata cara pelaksanaan ajaran Islam lebih bercorak keindonesiaan (lokal) dan tidak sepenuhnya sama dengan wilayah aslinya di Timur Tengah. Tulisan ini mengeksplorasi bagaimana persentuhan agama Islam dengan kebudayaan lokal Indonesia, terutama dengan budaya Sunda. Penulis menyimpulkan bahwa hampir seluruh ranah kehidupan orang Sunda mengandung nilai-nilai yang Islami. Ajaran dan hukum dalam masyarakat Sunda pun disosialisasikan melalui seni dan budaya, seperti pada lakon pewayangan (wayang golek), lagu-lagu, pantun, dan banyolan-banyolan. Ajaran Islam melalui media wayang golek meliputi Islam sebagai a way of life, termasuk ajaran dasar tentang ketatanegaraan dan pemerintahan. Ajaran Islam melalui pewayangan seringkali menekankan ketaatan kepada ajaran agama dan negara secara bersamaan dan ber- kesinambungan yang mencerminkan pemahaman atas perintah ketaatan kepada Allah, Rasul dan ûli al-amri sebagaimana diamanatkan dalam al-Qur‘an.</p><p><br />Abstract: The Convergence of Islamic Religion with the Indonesian Indigenous Culture. When Islam first entered Indonesian archipelago, this land was not culturally an empty space. There had existed local culture and developed in the Indonesian society, that has led to cultural acculturation between Islamic teachings and indigenous culture. As such, the ways of observing Islamic teachings are of Indonesian character and not necessarily similar to that of its origin in the Middle East. This paper explores how the convergence of Islamic religious teachings and the Indonesian local culture, especially the Sundanese had occurred. The author concludes that almost all aspects of Sundanese social life have been influenced by the Islamic values. The teaching and law in the Sundanese society could also be associated through art and culture, in such as puppet show (wayang golek), songs, poetry and anecdotes. The Islamic teaching through puppet show has often emphasized obedience to both religious teachings and the state simultaneously as reflection of understanding the fulfillment of God’s command, the Messenger and leader (ûli al-amri) found in the Qur’anic tenets.<br /><br />Kata Kunci : agama Islam, kebudayaan asli, akulturasi<br /><br /></p>

scholarly journals Pionirski grad u Zagrebu pedesetih godina 20. veka: laboratorija socijalističkog detinjstva

2021 ◽  
Vol 29 (1) ◽  
pp. 191-214
Author(s):  
Sanja Petrović Todosijević
Keyword(s):  
Elementary School ◽  
Educational Policy ◽  
Communist Party ◽  
Role Model ◽  
Social Groups ◽  
Central Committee ◽  
Social Processes ◽  
Central Object ◽  
The Third ◽  
General Law

This paper attempts to underline the role that the Pioneer Town in Zagreb played in the process of establishing a new educational policy in Yugoslavia proclaimed at the Third Plenum of the Central Committee of the Communist Party of Yugoslavia in December 1949. This reform was carried out during the following decade, culminating in the General Law on Education in 1958. The Pioneer Town in Zagreb, with its elementary school as the central object, “simulated” a school of the future which was supposed to become not only a role model for the standard Yugoslav school, but also the initiator of the important social processes with the aim of placing children - one of the most numerous social groups - at the center of political and social attention.

scholarly journals Understanding a modern antique: challenges to representing Rastafari in the twenty-first century

2005 ◽  
Vol 79 (1-2) ◽  
pp. 79-90
Author(s):  
John P. Homiak
Keyword(s):  
Sense Of Community ◽  
Large Scale ◽  
First Century ◽  
South American ◽  
African Continent ◽  
Way Of Life ◽  
Cultural Phenomenon ◽  
Cultural Domination ◽  
The Caribbean ◽  
Culture And Language

Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.

scholarly journals Rovviltforvaltning og reindriftsnæringen: Hvordan kan en todelt målsetting praktiseres i samsvar med internasjonale konvensjoner?

2021 ◽  
pp. 213-238
Author(s):  
Svein Morten Eilertsen ◽  
Jan Åge Riseth
Keyword(s):  
Negative Impact ◽  
Management Model ◽  
Meat Production ◽  
Indigenous Culture ◽  
Reindeer Herding ◽  
Way Of Life ◽  
Late Autumn ◽  
Correct Number ◽  
Predator Management ◽  
Grazing Area

In Norway, both reindeer herders and sheep farmers base their meat production on natural outfield (utmark) pastures during the summer. In winter, most of the sheep are housed and fed indoors, while the reindeer survive on outfield pastures the whole year. During the last few decades, the losses of both sheep and reindeer to protected carnivores has increased in several areas in Norway. In this article, we focus on reindeer herding in the Troms and Nordland reindeer grazing area (reinbeiteområde). Due to large losses of reindeer calves, during the period from their birth in spring until late autumn, several reindeer herding districts hardly have any animals for slaughter. This has a very negative impact on both the economy and the cultural way of life. This article also discusses the reasons why it is difficult to document/prove who or what is responsible for the losses of reindeer calves. It is difficult to get permission to cull extra-active predators if the politically determined quota in each management region is not fulfilled. Documenting the correct number of predators inside each management region is therefore very important for reindeer herding and sheep farming. This has led to criticism and demonstrations by reindeer herders and sheep farmers. Norwegian predator policy formally builds on differentiated management. However, external review reveals that the management model builds on erroneous assumptions. Further, international law also requires that the burden created by predators does not unduly affect indigenous culture. The authors conclude that there is a need for extensive reforms in predator management in Norway.

Securitization and the Economy of Risks

2017 ◽  
pp. 279-292
Author(s):  
Oxana Karnaukhova
Keyword(s):  
Decision Making ◽  
Economic Integration ◽  
Historical Memory ◽  
European Economic Area ◽  
Way Of Life ◽  
Strategic Risk ◽  
Eurasian Economic Union ◽  
The Common ◽  
Economic Union ◽  
In The Beginning

In the beginning of the 21st century the society of the Second Modernity with incalculable risks marks human conditions in orientation and self-categorization on the basis of historical memory. The dichotomy “We-Other” influences strategic risk decisions. Security is becoming the umbrella topic referring to public goods, transnational markets, “the specific way of life”. In the context of different agreements and regulations co-existence (such as European Economic Area, Eurasian Economic Union, BRIC etc.) claims for personal and collective safety together with the rhetoric of memorization influences decision-making process and becomes a burden of securitization. The “Eurasian” project of integration is observed in its transformation from being based on the post-Soviet memory toward economically beneficial cooperation. Still the Eurasian Economic Union is seen as vague in its goals and instruments, relying on the approach to economic integration with the reference to the common past, memories and identity.

scholarly journals Concept of Purity in the Studies of the Indian Caste System

2003 ◽  
Vol 4 ◽  
Author(s):  
Diana Mickevičienė
Keyword(s):  
Social Stratification ◽  
Personal Experience ◽  
General Feature ◽  
Division Of Labour ◽  
Caste System ◽  
Social Anthropology ◽  
Way Of Life ◽  
The Stability ◽  
Secondary Information ◽  
In The Beginning

The preoccupation of Hindus with their ritual purity was always noticed and observed by the visitors of India from the early days. This was also noted by the anthropologists studying India in the beginning of the 20th century (e.g. Bouglé in 1908). However no in-depth assessment of its implications on the essential social structure of India - caste system - was given in social anthropology until Louis Dumont formulated his landmark theory of the analysis of the Indian caste system in his Homo Hierarchicus (1966).It was Dumont who first claimed that it was not possible to explain the nature of the caste system without establishing an essential principle permeating all the visible features of the caste system (e.g. hierarchy, separation, division of labour). He concluded that such a principle was found in Hinduism and called it a fundamental opposition between purity and pollution. This essential link between the caste system and Hinduism makes it impossible to have parallel analysis of Indian caste systems and non- Indian systems of strict social stratification which, as Dumont argued, could not and should not be called caste systems.However in this article, without taking position on whether caste system can only be found in India, or it is a more general feature of human social organization, I would like to focus on Dumont’s analysis of the concept of purity, its merits and shortcomings as well as the evolution of this concept in a post-Dumont Indian studies of social anthropology and Hindu perceptions as related to the changes in Hindu way of life. Finally, with the help of Dumont’s critics I would try to make some assumptions on the possible future transformation of the popular concept of purity, basing my premises on the secondary information I received from my fieldwork on the stability and change of the caste system as well as on my personal experience of life in India.

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