scholarly journals REVOLUSI ABOLISIONISME PADA NOVEL PERBUDAKAN UNCLE TOM’S CABIN KARYA HARRIET BEECHER STOWE

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Andi Amiruddin
Keyword(s):  
South America ◽  
Harriet Beecher Stowe ◽  
The Other ◽  
Literary Works ◽  
Uncle Tom's Cabin ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
The Revolution

Literature and revolution cannot be separated from one another. On one hand, therevolution can create literary works from writers who are responsive to the changes that took placein their time. On the other hand, literary works can trigger the revolution in the people who readthe work. In In Uncle Tom's Cabin, the relationship between literature and revolution can be seenin how the movement of the abolitionism group inspired Harriet Beecher Stowe to fight slaverythrough literary works. Harriet Beecher Stowe described slavery in South America and theabolitionist revolution against abolition of slavery.

Orientalism and Humour

2021 ◽  
pp. 760-777
Author(s):  
Serkan Biçer
Keyword(s):  
Participatory Culture ◽  
Roland Barthes ◽  
The Other ◽  
Edward Said ◽  
Internet Site ◽  
The West ◽  
Literary Works ◽  
Other Hand ◽  
Interpretation System ◽  
The Relationship

Edward Said undoubtedly didn't analyze the concept of orientalism through an Ottoman or Turkish perspective in the context of the relationship with the West. However, although orientalism isn't directly connected to Turkey, it indirectly concerns the country as the image of Turkey and East is the same in many articles, literary works, political texts, and orientalist pictures. The purpose of this study is to understand and analyze the orientalist viewpoint about the Turkish identity on “9GAG” internet site, one of the most known humour sites created after 2000 with the participatory culture. In this study, the two-level interpretation system of Roland Barthes, involving the systematic connotation and denotation and myth, is used. The images of Turks in caps are presented with signifiers such as Turban, Islamic tabard, beard, prayer beads, coif, and shalwar. Signified, on the other hand, is usually the element of East, religion/Islam, tradition, underdevelopment, and violence. The specifically designed Turkish image is used as a kind of actor that creates a sense of threat.

The Relationship Between Political Language and Political Reality

1985 ◽  
Vol 18 (01) ◽  
pp. 20-27
Author(s):  
Jean Bethke Elshtain
Keyword(s):  
Mexico City ◽  
Albert Camus ◽  
The Other ◽  
Political Language ◽  
Political Reality ◽  
Other Hand ◽  
The Right ◽  
The Relationship ◽  
The Way ◽  
The Revolution

Albert Camus' ironic judge-penitent, Jean-Baptiste Clemence, remarks to his compatriot in the seedy bar, Mexico City, in a shadowy district of Amsterdam, the mist rising off the canals, the fog rolling in, cheap gin the only source of warmth, “Somebody has to have the last word. Otherwise, every reason can be answered with another one and there would never be an end to it. Power, on the other hand, settles everything. It took time, but we finally realized that. For instance, you must have noticed that our old Europe at last philosophizes in the right way. We no longer say as in simple times: ‘This is the way I think. What are your objections?’ We have become lucid. For the dialogue we have substituted the communique: ‘This is the truth,’ we say. You can discuss it as much as you want; we aren't interested. But in a few years there'll be the police who will show you we are right.”Now this is still an imperfect method of control—the enforcers are clearly identified and the coercion is too obvious. Not so in Orwell's1984. As Syme, the chilling destroyer of language proclaims: “It's a beautiful thing, the destruction of words.” Speaking to Orwell's protagonist Winston Smith, Syme continues: “Don't you see that the whole aim of Newspeak is to narrow the range of thought. In the end we shall make thoughtcrime literally impossible, because there will be no words in which to express it. Every concept that can ever be needed will be expressed by exactlyoneword, with its meaning rigidly defined and all its subsidiary meanings rubbed out and forgotten…. Every year fewer and fewer words, and the range of consciousness always a little smaller. Even now, of course, there's no reason or excuse for committing thoughtcrime. It's merely a question of self-discipline, reality control. But in the end there won't be any need even for that. The Revolution will be complete when the language is perfect.”

scholarly journals Blev templet på Garizim bygget med templet i Jerusalem som forbillede?

2015 ◽  
Vol 78 (3) ◽  
pp. 261-281 ◽  
Author(s):  
Anne Katrine De Hemmer Gudme
Keyword(s):  
Present Article ◽  
The Other ◽  
Archaeological Remains ◽  
Persian Period ◽  
Jerusalem Temple ◽  
Early Judaism ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
The Temple

Was the Yahweh temple on Mount Gerizim modelled after the temple in Jerusalem? This question is important for our understanding of the sanctuary on Mount Gerizim and the people who worshipped there; if the Gerizim temple was modelled after the Jerusalem temple the argument in favour of the Gerizim cult as derived from the cult in Jerusalem is strengthened. On the other hand, if no such connection can be demonstrated convincingly one must look elsewhere for the answer to the question of Samaritan origins.The present article gives a brief introduction to the relationship between early Judaism and early Samaritanism, or rather Southern and Northern Yahwism, followed by a presentation of Mount Gerizim and the excavations that were recently carried out there. Finally I shall turn to the theory that the temple on Mount Gerizim was modelled after the Jerusalem temple, which has recently been recast by Dr Yitzhak Magen. I conclude that the archaeological remains from the Persian period sanctuary on Mount Gerizim offer no evidence that this temple was modelled on the temple in Jerusalem.

Applied Anthropology and Post-Modernist Ethnography

1992 ◽  
Vol 51 (1) ◽  
pp. 71-81 ◽  
Author(s):  
Agneta Johannsen
Keyword(s):  
Cultural Representation ◽  
Applied Anthropology ◽  
The Other ◽  
Cultural System ◽  
Ethical Concerns ◽  
Other Hand ◽  
The People ◽  
The Relationship

This article explores the relationship between applied anthropology and interpretive or post-modernist ethnography. At first glance these fields do not seem to be of relevance to one another, since one is focused on practical outcomes and the other on theoretical contemplation. But in fact they do share common theoretical, methodological, and ethical concerns, and a collaboration would be fruitful. The meticulous, self-critical recording of the process of cultural representation as exercised by post-modernist ethnography could be a source of guidance for interventions in applied anthropology. On the other hand, the conclusions of interventionist applied anthropology could contribute to solving some of the dilemmas identified, but as yet unresolved, by interpretive anthropology. It is suggested that post-modernist applied anthropologists neither attempt to solve a posed problem as applied anthropologists do, nor attempt to represent a cultural system through their own writing as is conventionally practiced by interpretive anthropologists. The post-modernist applied anthropologist lets the people represent themselves.

Research on the Relationship between Humanity and Machinery

2011 ◽  
Vol 393-395 ◽  
pp. 274-279
Author(s):  
Jian Guo Luo ◽  
Mao Yan He
Keyword(s):  
The Other ◽  
Human Society ◽  
Development History ◽  
Other Hand ◽  
Or Groups ◽  
The World ◽  
The Individual ◽  
The Relationship ◽  
The Revolution

Humankind simmered with limitless appetency but never satisfied entirely, the weakness of humanity is too much appetency, whether for human’s survive or for development. The process of making tools is the result under the action of humanity, drived by natural attributes and free attributes of humanity, on one hand, drived by internalized natural attributess of seeking for safety, comfort and self-realization, and exterior natural attributess of lazy, jealousy and selfish, humankind devote themselves to the pursuance for physical and psychic wealth, the individual interests realized under the sake of realization of group’s interests. On the other hand, in view of the fact that the human society exist in country and nationality, whether individual or groups dominated by free attributess of humanity, lead the development of each industry through law and guild regulations, as well as the development of machinery included. The development of machinery is a mirror of human’s development history, machinery is the historical result of the revolution of production tools, it is the arm to change humankind and the world, it’s appearance, renovation and disuse as a reslult of humanity, it include the characteristics and contents of humanity, it represent the weakness and mightiness of humanity.

scholarly journals Was the Temple on Mount Gerizim Modelled after the Jerusalem Temple?

Religions ◽  
2020 ◽  
Vol 11 (2) ◽  
pp. 73
Author(s):  
Anne Katrine de Hemmer Gudme
Keyword(s):  
The Other ◽  
Hellenistic Period ◽  
Archaeological Remains ◽  
Persian Period ◽  
Jerusalem Temple ◽  
Early Judaism ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
The Temple

Was the Yahweh temple on Mount Gerizim modelled after the temple in Jerusalem? This question is important for our understanding of the sanctuary on Mount Gerizim and the people who worshipped there in the Persian and Hellenistic period; if the Gerizim temple was modelled after the Jerusalem temple, the argument in favour of the Gerizim cult as derived from the cult in Jerusalem is strengthened. On the other hand, if no such connection can be demonstrated convincingly, one must look elsewhere for the answer to the question of Samaritan origins. The present study gives a brief introduction to the relationship between early Judaism and early Samaritanism, or rather Southern and Northern Yahwism, followed by a presentation of Mount Gerizim and the excavations that were carried out there between 1982 and 2006. Finally, I shall turn to the theory that the temple on Mount Gerizim was modelled after the Jerusalem temple, which has been recast by Dr Yitzhak Magen (2008). I conclude that the archaeological remains from the Persian-period sanctuary on Mount Gerizim offer no evidence that this temple was modelled on the temple in Jerusalem.

Religious Background of Russian Culture

1943 ◽  
Vol 12 (1) ◽  
pp. 35-51
Author(s):  
George P. Fedotov
Keyword(s):  
The Other ◽  
Trained Observer ◽  
Russian Culture ◽  
Religious Background ◽  
The Past ◽  
Cultural Life ◽  
Other Hand ◽  
The People ◽  
The World ◽  
The Revolution

In the minds of many Americans Russia was born in the Revolution of 1917. Many Russians who first awakened to cultural life after that Revolution share this misconception. Yet Russia has a thousand-year-old past: she is one of the oldest nations in Europe. Her literature, her arts, particularly her music, had won the attention and the admiration of the world long ago. At the same time, the primitivity or backwardness of Russia in certain respects is undeniable. How can the highly refined civilization of a cultured few be reconciled with the barbarism of large strata of the people? And, on the other hand, what bridge can be thrown over the gulf created by the Revolution between the Russia of the past and the Russia of today? Radical and ruthless as any revolution may be, it is unable to destroy completely the continuity of life. After the waters of the flooded river recede into their shores the natural, permanent contours of the land reappear. A historically trained observer recognizes in Boishevist Russia the features of days long gone by.

Shi'ite Islam and the Revolution in Iran

1981 ◽  
Vol 16 (3) ◽  
pp. 293-316 ◽  
Author(s):  
Said Amir Arjomand
Keyword(s):  
The Other ◽  
World Religions ◽  
Other Hand ◽  
The People ◽  
Christian Socialism ◽  
Other World ◽  
The Masses ◽  
The Revolution

BARON HOLBACH'S EPIGRAMMATIC DESCRIPTION OF RELIGION as ‘the “eau de vie” of the people’ will undoubtedly outlive the memory of its author. On the other hand, Kingsley's advocacy of Christian socialism to the masses clearly implied the presumption that religion could also be their amphetamine. This latter possibility was systematically explored by Troeltsch with reference to Christianity. Weber deepened the analysis of the revolutionary potential of religion and extended it to the other world religions of salvation. There was something the philosophes did not know; religion could be revolutionary.

scholarly journals Ambiguitas, Interkulturalitas, Dan Hibriditas Relasional Dalam Relasi Antara Israel Dan Bangsa-Bangsa Lain

1970 ◽  
Vol 13 (1) ◽  
pp. 55-76
Author(s):  
Robert Setio
Keyword(s):  
The Other ◽  
Multicultural Society ◽  
Active Response ◽  
The Bible ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
Over Time

Abstrak: Artikel ini merupakan analisis terhadap hubungan antara Israel dan bangsa-bangsa lainnya dengan menggunakan pemikiran tentang “liyan.” Dalam masyarakat multikultural kehadiran liyan tidak terhindarkan dan menuntut tanggapan yang sungguh-sungguh. Keadaan ini pada gilirannya akan menciptakan ambiguitas, sebagaimana yang dialami oleh Israel. Penemuan arkeologis akhir-akhir ini membuktikan bahwa hubungan antara Israel dengan bangsa-bangsa lain ternyata tidak seperti yang dilukiskan oleh Alkitab. Israel bukanlah sebuah bangsa yang pada suatu masa datang ke Kanaan yang sudah berpenduduk, tetapi mereka muncul secara bertahap dari antara bangsa Kanaan sendiri. Maka, Israel memiliki banyak kesamaan dengan bangsa-bangsa lain itu. Pada pihak lain, Israel juga menumbuhkan sebuah ideologi yang lama-kelamaan akan membentuk mereka menjadi sebuah bangsa. Telah disarankan agar hubungan antara Israel dengan bangsa-bangsa lain itu dipandang sebagai hubungan interkultural. Meskipun pandangan itu masuk akal, namun penulis hendak mengajukan cara pandang lain. Cara pandang itu adalah hibriditas relasional. Dalam pandangan ini, Israel dilihat sebagai sebuah bangsa yang bersifat hibrid, namun bukan dalam arti yang statis. Hibriditas di sini dipandang sebagai sebuah keadaan yang menuntut tanggapan aktif. Dengan kata lain, kesamaan dan perbedaan antara Israel dengan bangsa-bangsa lainnya tidak boleh dianggap sebagai sebuah kondisi yang sudah jadi melainkan terus-menerus dalam proses pembentukan. Kata-kata kunci: Liyan, ambiguitas, budaya, interkultural, agama, kesamaan, perbedaan, hibriditas relasional.   Abstract: This article will analyze the relationship between Israel and other nations using the concept of “the other.” In a multicultural society, the presence of the other is unavoidable and demands a serious response. This, however, creates ambiguity, as experienced by Israel. Recent archeological findings have proven that the relationship between Israel and other nations mentioned in the Bible was unlike the description provided by the Bible. Israel was not a separate nation that came into an already occupied land of Canaan, but rather, it gradually emerged as agroup from within the people of the land. Therefore, it can be expected that this nation shared many similarities with its cohabitants. On the other hand, it also developed a distinctive ideology which over time formed Israel as a separate nation. It has been suggested to consider the relationship between Israel and the others through the lens of interculturality. This article proposes another perspective, that is, a relational hybridity. From this perspective, Israel is seen as a hybrid nation. The hybridity is understood as a state of life, but, as one that always demands an active response. In other words, it is a process continously evolving. Keywords: The other, ambiguity, intercultural, religion, similarity, difference, hybridity, relational

‘He Brought the Cold Death on my Harandra’: The Cosmic Trilogy and the Ecotheology of Laudato si'

2018 ◽  
Vol 8 (2) ◽  
pp. 166-182
Author(s):  
Maria Poggi Johnson
Keyword(s):  
Natural Environment ◽  
The Other ◽  
Space Travel ◽  
Human Relationships ◽  
Other Hand ◽  
Divine Will ◽  
The Relationship

In his trilogy of space travel novels, published between 1938 and 1945, C.S. Lewis strikingly anticipates, and incarnates in imaginative form, the insights and concerns central to the modern discipline of ecotheology. The moral and spiritual battle that forms the plot of the novels is enacted and informed by the relationship between humans and the natural environment, Rebellion against, and alienation from, the Creator inevitably manifests in a violent and alienated attitude to creation, which is seen as something to be mastered and exploited. Lives and cultures in harmony with the divine will, on the other hand, are expressed in relationships of care and respect for the environment. The imaginative premise of the Trilogy is that of ecotheology; that the human relationships with God, neighbour, and earth and are deeply and inextricably intertwined.

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