scholarly journals Experiencing parenthood in early adulthood

Family Forum ◽  
2020 ◽  
Vol 9 ◽  
pp. 151-172
Author(s):  
Ewa Małgorzata Przybylska ◽  
Danuta Wajsprych
Keyword(s):  
Young Adults ◽  
Early Adulthood ◽  
Educational Practice ◽  
Contemporary Culture ◽  
The Family ◽  
The World ◽  
Strongly Connected ◽  
Other World ◽  
The One ◽  
Phenomenographic Method

This article attempts to present ways of experiencing parenthood among 17 young adults who have become mothers/fathers. The study was carried out using the phenomenographic method, which sought to describe how the young parents gave meanings to the phenomenon of parenthood; what it meant for them to be a parent. Based on the approach designed by the creators of the phenomenographic research method, we made the epistemological assumption that there is no other world besides the one that an individual experiences. A family was recognised as a special place for learning and experiencing the world, which appears to young adults as a concept of parenthood in their consciousness. The detailed categories of description, revealing concepts of experiencing parenthood, proved to be discursive and strongly context-related. There was considerable ambivalence in the findings, indicating that parenthood fluctuates between polar interpretations of experience and significantly goes beyond an educational context of upbringing. The circumstances accompanying experiencing of parenthood are strongly connected with cultural messages conveyed to groups and individuals by various lifeworld agencies: our interviewees proved to be completely embedded in them. Our findings support the hypothesis that the problem of educational practice connected with experiencing parenthood places it in the world of contemporary culture, which is torn apart by ambiguity and chaos of changing offers, as well as complexity-saturated “reversible” culture, the contents of which are subject to constant reconstruction. This provides essential reasons for developing a theory of lifelong learning in the family.

scholarly journals FOREST IN THE BASHKIRS' VIEW OF THE WORLD

2022 ◽  
pp. 33-40
Author(s):  
Ю. А. Абсалямова
Keyword(s):  
World View ◽  
Construction Materials ◽  
The Other ◽  
Aesthetic Perception ◽  
Food Protection ◽  
Other Hand ◽  
The World ◽  
Other World ◽  
The One ◽  
The Relationship

В статье анализируются особенности восприятия лесного пространства башкирами. На основе языковых, фольклорных материалов сделана попытка раскрыть различные аспекты взаимоотношений лес - человек, образ леса в картине мира башкир. Как и в большинстве традиционных культур, в целом мифологический образ леса носит отрицательный характер. В фольклоре он часто описывается как тёмный, мрачный, неизвестный, таящий опасности, противопоставляясь обжитому и освоенному пространству селений. Лесной пандемониум также представлен в основном отрицательными персонажами. В целом образ леса в традиционной картине мира башкир предстаёт довольно неоднозначным. С одной стороны - это категория, связанная с потусторонним миром, неизведанная, «чужая» территория. С другой - лес издавна являлся источником различных благ - в виде строительного материала, пушнины, различных продуктов питания, укрывал от врагов. The article analyzes the features of Bashkirs' perception of the forest space. On the basis of the materials of the epos, folklore, folk ideas, an attempt was made to reveal the various aspects of the relationship between forest and man, the image of the forest in Bashkirs' world view. As in most traditional cultures, the mythological image of the forest as a whole is negative. In folklore, it is often described as dark, gloomy, unknown, fraught with danger, being contrasted with the inhabited and developed space of the villages. The forest pandemonium is also represented mainly by negative characters. On the other hand, in the domestic perception forest is valued for the benefits derived from it: shelter, food, protection from enemies. In addition, Bashkirs, distinguished by a developed aesthetic perception and contemplative thinking, appreciated its beauty, which is also reflected in folklore. In general, the image of forest in the Bashkirs' traditional view of the world appears rather ambiguous. On the one hand, it is the category associated with the other world, unknown, «foreign» territory. On the other hand, the forest has long been a source of various benefits - in the form of construction materials, furs, various food products, and it sheltered them from enemies.

On Global English and the Transmutation of Postcolonial Studies into “Literature in English”

1999 ◽  
Vol 8 (1) ◽  
pp. 51-80
Author(s):  
Rita Raley
Keyword(s):  
World Literature ◽  
Postcolonial Studies ◽  
The Other ◽  
Cultural Imperialism ◽  
Diaspora Studies ◽  
Contemporary Culture ◽  
Global English ◽  
The World ◽  
The One ◽  
Language Question

What does it signify to speak of a World Literature in English? In what ways might diaspora studies and transnationalism be linked to the contemporary phenomenon of global English, with a mode of comprehending the world that holds English at its center? What can diaspora studies and transnationalism learn from the “language question” frequently raised in discussions of both cultural imperialism and postcolonial writing? What can they learn from the question of globalism now so ubiquitous in contemporary criticism? How does the Literature in English concept relate, on the one hand, to Edouard Glissant's outline of the “liberation” that results from compromising major languages with Creoles (250), and, on the other, to Fredric Jameson's implicit yearning for a philosophical universal linguistic standard not circumvented by linguistic heteroglossia (16-7)? These questions outline the conceptual terrain of this article, in which I read the discursive transmutation of the discipline of Postcolonial Studies into “Literature in English” as both symptom and cause of the emerging visibility of global English as a recognizable disciplinary configuration situated on the line between contemporary culture and the academy. Over the course of this article, I chart this discursive transmutation and its necessary preconditions—the critical investiture in the “global,” the renewed attention to dialects, the abstraction of the “postcolonial”—as a way of articulating profound reservations about the “new universalisms,” of which Literature in English is a primary instance.

scholarly journals Contesting “Conversion” and “Reversion” among Young Adult Asian American Buddhists

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 261
Author(s):  
Chenxing Han
Keyword(s):  
Young Adults ◽  
Young Adult ◽  
Predominantly White ◽  
Asian American ◽  
Lived Experiences ◽  
The Other ◽  
The West ◽  
Other Hand ◽  
The Family ◽  
The One

This paper engages the perspectives of thirty young adult Asian American Buddhists (YAAABs) raised in non-Buddhist households. Grounded in semi-structured, one-on-one in-person and email interviews, my research reveals the family tensions and challenges of belonging faced by a group straddling multiple religious and cultural worlds. These young adults articulate their alienation from both predominantly white and predominantly Asian Buddhist communities in America. On the one hand, they express ambivalence over adopting the label of “convert” because of its Christian connotations as well as its associations with whiteness in the American Buddhist context. On the other hand, they lack the familiarity with Asian Buddhist cultures experienced by second- or multi-generation YAAABs who grew up in Buddhist families. In their nuanced responses to arguments that (1) American convert Buddhism is a non-Asian phenomenon, and (2) Asians in the West can only “revert” to Buddhism, these young adults assert the plurality and hybridity of their lived experiences as representative of all American Buddhists, rather than incidental characteristics of a fringe group within a white-dominated category.

African Indigenous Religions

2020 ◽  
Author(s):  
Walter E.A. van Beek
Keyword(s):  
Everyday Life ◽  
The Other ◽  
Social Structures ◽  
Indigenous Religion ◽  
The Social ◽  
The Family ◽  
The World ◽  
Other World ◽  
Indigenous Religions ◽  
The Village

There is not one African indigenous religion (AIR); rather, there are many, and they diverge widely. As a group, AIRs are quite different from the scriptural religions the world is more familiar with, since what is central to AIRs is neither belief nor faith, but ritual. Exemplifying an “imagistic” form of religiosity, these religions have no sacred books or writings and are learned by doing, by participation and experience, rather than by instruction and teaching. Belonging to specific local ethnic groups, they are deeply embedded in and informed by the various ecologies of foragers, pastoralists, and horticulturalists—as they are also by the social structures of these societies: they “dwell” in their cultures. These are religions of the living, not so much preparing for afterlife as geared toward meeting the challenges of everyday life, illness and misfortune, mourning and comforting—but also toward feasting, life, fertility, and togetherness, even in death. Quiet rituals of the family contrast with exuberant public celebrations when new adults re-enter the village after an arduous initiation; intricate ritual attention to the all-important crops may include tense rites to procure much needed rains. The range of rituals is wide and all-encompassing. In AIRs, the dead and the living are close, either as ancestors or as other representatives of the other world. Accompanied by spirits of all kinds, both good and bad, harmful and nurturing, existence is full of ambivalence. Various channels are open for communication with the invisible world, from prayer to trance, and from dreams to revelations, but throughout it is divination in its manifold forms that offers a window on the deeper layers of reality. Stories about the other world abound, and many myths and legends are never far removed from basic folktales. These stories do not so much explain the world as they entertainingly teach about the deep humanity that AIRs share and cherish.

scholarly journals Młodzież i młodzi dorośli wobec kryzysu indywidualnego – potrzeba wsparcia społecznego w rozwoju psychicznej niezależności (i dojrzałej tożsamości)

2016 ◽  
Vol 10 (2) ◽  
pp. 231-248
Author(s):  
Jolanta Suchodolska
Keyword(s):  
Young Adults ◽  
Social Relationships ◽  
Psychosocial Development ◽  
Professional Life ◽  
The Other ◽  
Adolescents And Young Adults ◽  
Self Sufficiency ◽  
The World ◽  
Youth And Young Adults ◽  
The One

The study refers to the problem of the presence of the crisis in psychosocial development of young people – adolescents and young adults. Both the youth and young adults go through numerous, naturally present in human development, moments of increased tension resulting from the appetite for independence and self-sufficiency. This seems to be a common feature for both groups; both adolescents and young adults experience the burden due to overlapping obligations and commitments made to oneself and to the world and which comes from the specific social roles they assume as well as the development – related tasks they perform. The challenges are taken up to find self-fulfillment in numerous new roles, to achieve ambitions of everyday life as well as the future ones. Not surprisingly, in this period a man is believed to be, on the one hand, exposed to the experience of crisis (relating to the search for oneself and one’s own place in life, in social relationships and professional life) and, on the other hand, a young adult most intensely makes its network of social support for further years. In the study, the author refers to the research in which young adults confirm the presence of the crises in their lives. They identify and name these crisis situations and formulate their expectations of the sources and forms of support in the crisis.

scholarly journals Traditional family rites of the Ukrainians of Podolia: archaic elements of а cultural text

2021 ◽  
Vol 29 ◽  
pp. 78-86
Author(s):  
Inna Gorofyanyuk ◽  
Keyword(s):  
Material Culture ◽  
Traditional Culture ◽  
The Other ◽  
Family Rituals ◽  
Folk Culture ◽  
Traditional Family ◽  
The Family ◽  
The World ◽  
Verbal Component ◽  
The One

Podolia is an ethnographic region of Ukraine, which is known for active interethnic contacts for many centuries, which, on the one hand, have systematically enriched the Podolsk spiritual and material culture, and on the other hand, in various spheres of the traditional culture of the Podolians, there is a preservation of many Slavic archaic elements. The article presents the archaic elements of the traditional culture of the Ukrainians of Podolia in traditional family rituals – birthlore, wedding and funeral on the material of the verbal component of the cultural text. Field records of dialectal texts, made by the author in 2006–2014 in more than 100 villages of Vinnitsa region served as empirical basis of the study. The family rites texts attest the realization of the main semantic oppositions of the Slavic picture of the world: "top" – "bottom", "full" – "empty", "own" – "alien". The motives of the cult of ancestors, deception of death, syncretism of agrarian and family rituals are elements of the archaic, which constitute an essential part of the folk consciousness and beliefs of the Podolians. Several fragments of the folk culture of the Ukrainians of Podolia presented in the article through the prism of the comparative typological analysis, with the involvement of data from other Slavic traditions, signal the preservation of the general archaic fund of the spiritual culture of the Slavs

Unblocking Enlightenment Loos, Bernardin's Boxer Shorts and Other Day-to-Day Practicalities in Eighteenth-Century Normandy: A Whistle-Stop Tour of Catherine de Saint-Pierre's Networks

2015 ◽  
Vol 54 (2) ◽  
pp. 210-223
Author(s):  
Katherine Astbury ◽  
Catriona Seth
Keyword(s):  
Social Networks ◽  
Eighteenth Century ◽  
Family Dynamics ◽  
Family Members ◽  
Her Family ◽  
The Family ◽  
The World ◽  
The One

Catherine de Saint-Pierre was Bernardin de Saint-Pierre's sister. Although his letters to her have not survived, we do have her letters to him. While he and his brothers travelled the world from Mauritius to Haiti, Catherine remained in their native Normandy. News and merchandise from far-flung corners of the globe came to her, but she never moved. Nevertheless she played an important role in the family dynamics, as she was often the one who gave family members news about each other. The trials and tribulations of her life in Dieppe fill the pages of her letters, but, in addition to details of her latest ailments, we gain a sense of someone who was very adept at navigating social networks to get the best for her and her family at as little cost as possible. This article reveals the hidden practical realities of getting things done on a budget in Dieppe at the end of the eighteenth century. It highlights the range and versatility of the networks upon which Catherine called as a means of saving money and provides us with some insider details on everyday expenses and exchanges invaluable to all those looking to better understand the economics and legalities of period.

scholarly journals BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS

2021 ◽  
pp. 159-167
Author(s):  
Игорь Георгиевич Петров
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
The Other ◽  
The People ◽  
The World ◽  
Other World ◽  
Methodological Principles ◽  
The One ◽  
Ceremonial Life ◽  
Religious Nature

Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.

scholarly journals James Cowan: Autobiographical Historian and Traveller in Time

2015 ◽  
Author(s):  
Michael Belgrave
Keyword(s):  
Personal History ◽  
Personal Relationships ◽  
Major Influence ◽  
Family Farm ◽  
Growing Up ◽  
Critical Perspective ◽  
The Family ◽  
The World ◽  
Massive Scale ◽  
The One

James Cowan’s childhood, growing up on the family farm built on the site of the Battle of Ōrākau, has always been seen as an influence in his writing, particularly as a historian. This article explores Cowan’s world on the frontier, as a child in the 1870s, but more importantly as an adolescent in the early 1880s. Not only was Cowan’s experience of these tense and sometimes turbulent decades a major influence on his writing, they also help us explain some of the contradictions presently seen in work. On the one hand, Cowan echoed nineteenth-century notions of colonial virtue and argued that the wars drew Māori and Pākehā closer together. At the same time, he was prepared to call confiscation of Waikato land theft on a massive scale.  Cowan’s ability to be a historian of the time, while also reflecting a critical perspective of colonisation, reflected the world of the frontier in the early 1880s. Attempts to make peace between the King and the Queen created an atmosphere of reconciliation, where the protagonists of the 1860s, including Rewi Maniapoto, Wahanui Huatare and Te Kooti Arikirangi te Turuki negotiated for a new peace with old enemies, George Grey, John Bryce and William Gilbert Mair. Cowan’s writing reflected familiarity with these peace makers, but also made him conscious of the failure of the negotiations to resolve grievances over confiscations.  Cowan’s was a personal history, forged not in archives, but through personal relationships built on interviews and correspondence.

scholarly journals LA NOCIÓN DE PERSONA Y EL CONCEPTO DE IXTLAMATKI EN LA VISIÓN DEL MUNDO DE LOS NAHUAS DE LA SIERRA NEGRA DE PUEBLA

2007 ◽  
Vol 2 (4) ◽  
Author(s):  
Laura Romero
Keyword(s):  
World View ◽  
The Other ◽  
Human Being ◽  
The World ◽  
San Sebastian ◽  
Human World ◽  
Other World ◽  
The One ◽  
Alter Ego ◽  
Sierra Negra

En la cosmovisión de los nahuas de San Sebastián Tlacotepec, municipio perteneciente a la Sierra Negra de Puebla, la noción de persona es uno de los ejes vertebrales para entender la forma en que es concebido elixtlamatki, el que sabe ver, especialista ritual encargado de los problemas de salud originados por la pérdida del alma, el daño al animal compañero y la brujería. A partir del análisis de los atributos otorgados al ixtlamatki, mismos que lo definen como un ser humano “especial”, podemos entender su función como intermediario entre el mundo humano y el “mundo-otro”, sus capacidades como “recuperador” de almas, su capacidad de transformarse en animal, la fortaleza de sus entidades anímicas y su facultad de actuar a voluntad durante sus sueños.   ABSTRACT In the world view of the nahua population of San Sebastian Tlacotepec, a village localized in the region denominated Sierra Negra in the state of Puebla, the “notion of person” is one of the principals elements necessary to understand the concept of ixtlamatki, “ the one who knows how to see”, ritual specialist in charge of health problems en cases like loss of soul, witchcraft or when the alter ego has been hurt. Beginning with the analysis of his attributes, which define him as special human being, we come closer to understand his function as intermediary between the human world and the “other world”; his power as “soul retriever” and other special abilities, for example, his capacity of transforming himself as well as his faculty to act intentionally in his dreams.

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