scholarly journals Image of a Shamaness in Khakas heroic epic: the case of S. I. Shulbaevʼs tales

2021 ◽  
pp. 63-70
Author(s):  
Ю.И. Чаптыкова
Keyword(s):  
Comparative Analysis ◽  
The Body ◽  
The Other ◽  
Epic Hero ◽  
Heroic Epic ◽  
The World ◽  
The Dead ◽  
Other World ◽  
First Time ◽  
Similar Elements

В статье впервые рассматривается образ шаманки в героических сказаниях хакасов, тексты алыптыг нымахов, записанные от сказителя С. И. Шулбаева, вводятся в научный оборот. Целью исследования является определение типа женщин, сведущих во всех трёх мирах, сравнение топосов, встречающихся на пути шаманки в Нижнем мире героического эпоса и в путешествии в «мир мертвых» реального шамана. Для осуществления поставленной цели исследования использованы описательный, сопоставительный методы. В героическом эпосе хакасов типы женщин, сведущих во всех трех мирах, обладающих магическими свойствами, волшебными предметами, встречаются часто. Сказитель обозначает их словами пiлiгҷi, кöрiгҷi.В алыптыг нымахе есть много женщин, умеющих предсказывать будущее, благословляющих главных героев на подвиги, давая ценные советы. Есть героини сказаний, умеющие исцелять, лечить богатырей,женщин, умеющих перевоплощаться в различных птиц и зверей. Богатырки, имеющие «птичье» одеяние,являются переходными, когда образ зооморфных помощников уходит, вера, связанная с тотемом-предком, потихоньку угасает, на смену приходят образы женщин-помощниц и советниц эпического богатыря. Новизна исследования в том, что данный тип женщин в эпосе впервые рассматривается на образе шаманки. Ранее обозначались как защитницы рода, советчицы богатыря. В древних хакасских сказаниях образ мужчины-шамана встречается редко. Как мы знаем, данный персонаж был введён намного позднее, когда помощь шамана, имеющего девять бубнов, стал необходим. В сказании «Хубан Арыг» вводится образ Толгай-хама, подробно описано камлание шамана с девятью бубнами. Мы считаем, что данный эпизод более поздно привнесен в тело эпоса, тем более традиции жанра это позволяют. В статье также проведён сравнительный анализ образа шамана в этнографической литературе и в эпосе хакасов. Выявлены схожие элементы в описании дороги героя в «мир мертвых», шаманы имеют одинаковые средства передвижения по потустороннему миру, аналогичные хитрые уловки, помогающие перемещаться в ином мире, похожие способы проверки состояния «души» умершего. Следует отметить, что данное исследование может способствовать дальнейшему раскрытию образа шаманки в эпосе и более глубокому рассмотрению этой проблемы. The article for the first time examines the image of a shamaness in the heroic tales of the Khakases, the texts of Alyptyg nymakhs recorded from the narrator S. I. Shulbaev are introduced into the scholarly turnover. The aim of the study was to determine the type of women versed in all three worlds, to compare the topoi encountered on the way of a shaman in the Under World of the heroic epic and in the journey to the “world of the dead” of a real shaman. Descriptive and comparative methods were used to achieve the goal of the research. In the Khakas heroic epic, the types of women versed in all three worlds, possessing magical properties and magical objects are common, the narrator denotes them by the words piligchi, kerіgchi. The alyptyg nymakh has many women capable of foretelling the future and blessing the main heroes for feats of arms, giving valuable advice; there are heroines of tales able to heal and treat heroes, women who can transform into various birds and beasts. Bogatyrs dressed as “avian” are transitional, when the image of zoomorphic helpers disappears, the belief connected with the totem ancestor slowly subsides, and images of women assistants and advisers to the epic hero replace them. The novelty of the research is that this type of women in the epic was considered in the image of a shamaness for the first time. Earlier they were designated as protectresses of a family, advisers of a bogatyr. In ancient Khakas tales, the image of a male shaman is rare. As we know, this hero was introduced much later, when the help of a shaman with nine tambourines became necessary. In the tale “Khuban Aryg”, the image of Tolgai-khama is introduced, the shaman's calamation with nine tambourines is described in detail. We believe that this episode was introduced into the body of the epic later, all the more so because the traditions of the genre allow it. The article also provides a comparative analysis of the image of the shaman in ethnographic literature and in the Khakas epic. Similar elements in the description of the hero's road to the “world of the dead” were revealed, shamans have the same means of travel in the other world, similar tricks to help travel to the other world, similar ways of checking the state of the “soul” of the deceased. It should be noted that this study can contribute to the further disclosure of the image of a shamaness in the epic and a deeper consideration of this problem.

Inside and Outside the Mirror: Mongolian Shamans’ Mirrors as Instruments of Perspectivism

Inner Asia ◽  
2007 ◽  
Vol 9 (2) ◽  
pp. 173-195 ◽  
Author(s):  
Caroline Humphrey
Keyword(s):  
The Other ◽  
The World ◽  
The Dead ◽  
Other World

AbstractThis article explores the implications of the fact that shamans’ mirrors, and mirrors in general, have two quite different sides, one reflecting images and the other a dull blank or imagined as a teeming other world. It is argued that, for shamanists, the far side of themirror is conceived as the world of the dead, which is populated by spirits. Living people can, in certain circumstances such as divination, see ‘through’ the mirror into that world, and shamans when interacting with spirits in trance place themselves inside it. Two different perspectives, of the living and of the souls/spirits, are thus produced. The article ends with some speculations about the non-symmetrical character of these perspectives and concludes that the Mongols upholding these traditions are not post-moderns.

scholarly journals Fairy Tale “Stones of Mteulety” by A. Remizov and The Image of Mountain Spirit-Giant

2020 ◽  
Vol 15 (1) ◽  
pp. 89-103
Author(s):  
H. A. Sahakyan
Keyword(s):  
Fairy Tales ◽  
Fairy Tale ◽  
Religious Beliefs ◽  
The Other ◽  
The Caucasus ◽  
The World ◽  
Final Scene ◽  
The Dead ◽  
Other World ◽  
Animal World

The fairy-tale “Stones of Mteulety” by A. Remizov is an author’s fairy tale created on the basis of a folklore plot recorded in the Caucasus in the in 1915, and was first published in 1916 in the magazine “Ogonek” (“Spark”). A. Remizov related this fairy-tale to Georgian fairy- tales. Despite the noticeable influence of literary legends, A. Remizov retained the folkloric basis that reveals the ideas of the primitive man about the process of the soul’s transition “to that world”, to “the other world”. The image of a crystal mountain is often found in Russian fairy tales. The mountain is inhabited by a snake, whose name “Gorinich” (means “son of the Mountain”). The entrance to the “other kingdom”, which continually opens for several minutes, is in this mountain. In the tale “Stones of Mteulety” by A. Remizov the mountain-spirit acts as the master of the mountain. It is this mountain spirit that controls the rockfall and shuts the door between the kingdoms. Both the motif of matchmaking and the motif of death, as the kidnapping of the soul, can be revealed in an abduction. The motifs of abduction are disclosed both in world folklore and in the religious beliefs of different peoples. In early folkloric texts, the function of abduction is assigned to representatives of the animal world, chthonic and supernatural beings, which do not have a human appearance, and still preserve the nature of the animal-glutton. When analyzing the motif of abduction, the characters of the “hero snake-fighters” Artavazd and Amirani from Armenian and Georgian mythology, chained in the mountain caves, were also analyzed. It is established that the functions of the Snake are typical of the characters of Armenian and Georgian mythology, of vishaps and devs, in particular, whose appearance and multi-headedness also draws obvious parallels with the Snake. The analysis of the Snake-eater and its appearance leads to the notions of the Snake-abductor and of death as abduction. When analyzing the topic of the rockfall in the mountains in Remizov’s author fairy-tale, one reveals the features of a love abduction, which is one of the types of death in folklore and mythology. In the final scene of A. Remizov’s fairy-tale “Stones of Mteulety”, the mountain spirit-giant, who fell in love with the shepherdess Nina, kills her in order to connect with her in the world of the dead. Thus the features of the motif of the abducted beauty are revealed in A. Remizov’s author fairy-tale “Stones of Mteulety” and this motif genetically goes back to the most ancient notions of death.

Sectarian struggle in the Middle East and the new Alliances

2019 ◽  
pp. 337
Author(s):  
Harith Qahtan Abdullah
Keyword(s):  
Middle East ◽  
Critical Period ◽  
The Other ◽  
New Era ◽  
Islamic World ◽  
The World ◽  
Gulf States ◽  
Other World ◽  
Islamic Civilization ◽  
New Formation

Our Islamic world passes a critical period representing on factional, racial and sectarian struggle especially in the Middle East, which affects the Islamic identification union. The world passes a new era of civilization formation, and what these a new formation which affects to the Islamic civilization especially in Syria, Iraq, Yemen, and Lebanon. The sectarian struggle led to heavy sectarian alliances from Arab Gulf states and Turkey from one side and Iran states and its alliances in the other side. The Sunni and Shia struggle are weaken the World Islamic civilization and it is competitive among other world civilization.

The image of a modern shaman. A literary example of Ida Brzezińska

2021 ◽  
Vol 37 (2) ◽  
pp. 117-134
Author(s):  
Angelika Moskal
Keyword(s):  
21St Century ◽  
Popular Literature ◽  
The Other ◽  
The World ◽  
Evil Spirits ◽  
The Dead ◽  
The Way

Abstract: The shaman figure is most often associated with primitive communities, inhabiting, among others Siberia. The shaman plays one of the most important roles in them - he is an intermediary between the world of people and the world of spirits. Responds to, among others for the safe passage of souls to the other side and protects her from evil spirits. However, is there room for representatives of this institution in contemporary Polish popular literature? How would they find themselves in the 21st century? The article aims to show the interpretation of the shaman on the example of Ida Brzezińska, the heroine of the books of Martyna Raduchowska. I intend to introduce the role and functions of the „shaman from the dead”, juxtaposing the way Ida works (including reading sleepy margins from a rather unusual dream catcher, carrying out souls and the consequences that await in the event of failure or making contact with the dead) with the methods described by scholars shamans. The purpose of the work is to show how much Raduchowska tried to adapt shamanism in her work by modernizing it, and how many elements she added from herself to make the story more attractive.

scholarly journals GENOTOXIC AND CARCINOGENIC STUDIES OF NORGESTREL IN DROSOPHILA MELANOGASTER

2018 ◽  
Vol 11 (10) ◽  
pp. 372
Author(s):  
Abou-eisha A ◽  
Adel E El-din
Keyword(s):  
Somatic Mutation ◽  
Cellular Proliferation ◽  
Research Work ◽  
The Body ◽  
The Other ◽  
Direct Stimulation ◽  
Carcinogenic Activity ◽  
Genetic Examination ◽  
First Time

Objective: The aim of this study was to investigate, for the first time, the possible in vivo genotoxic and carcinogenic activity associated with exposure to norgestrel (NGT) drug through employing the very recently established and adjusted genotoxic and tumorigenic methods in Drosophila melanogaster.Methods: Two in vivo genotoxic test systems were used; one detects the somatic mutation and recombination effects (somatic mutation and recombination test [SMART] wing-spot test) and the other detects the primary DNA damage (the comet test) in the body cells of D. melanogaster. On the other hand, the warts (wts)-based SMART assay is a vital genetic examination in Drosophila used to identify and characterize cancer potential of compounds.Results: Four experimental doses of NGT were used (ranging from 0.24 μM to 16 μM). NGT was found to be non-genotoxic at all tested concentrations even at the highest dose level 16 μM and failed to increase the frequency of tumors in the somatic cells of D. melanogaster.Conclusion: Our results strengthen the hypothesis that steroidal drugs might act through a non-genotoxic carcinogen mechanism where the carcinogenic properties occur by direct stimulation of cellular proliferation through a steroid receptor-mediated mechanism. In addition, the results obtained in this research work may contribute to highlighting the importance of NGT as a potent neuroprotective antioxidant drug.

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.

scholarly journals The genus Fusicladium (Hyphomycetes) in Poland

2013 ◽  
Vol 41 (2) ◽  
pp. 285-298
Author(s):  
Małgorzata Ruszkiewicz-Michalska ◽  
Ewa Połeć
Keyword(s):  
Historical Data ◽  
The Other ◽  
Distribution Maps ◽  
Central Poland ◽  
The World ◽  
First Time

The paper presents new and historical data on the genus <em>Fusicladium</em> verified on the base of the recently published critical monograph. Fifteen species recorded in Poland under the name <em>Fusicladium</em> and synonymous <em>Pollaccia</em> and <em>Spilocaea</em> are reported; 5 are documented by authors’ materials from Central Poland while the other taxa are supported with literature data only, including three species belonging currently to <em>Fusicladiella</em> and <em>Passalora</em>. Three species, reported here for the first time in Poland: <em>Fusicladium convolvularum</em> Ondřej, <em>F. scribnerianum</em> (Cavara) M. B. Ellis and <em>F. virgaureae</em> Ondřej, are known from a few localities in the world. All the species are provided with the distribution maps and the newly reported ones are illustrated with ink drawings.

scholarly journals Body Meets Space. Space Becomes Dress.

2021 ◽  
Author(s):  
Sarah Lipsit
Keyword(s):  
Sensory Experience ◽  
The Body ◽  
The Other ◽  
Layer By Layer ◽  
The World ◽  
Soft Architecture

Forming. Shifting. Shaping. The envelope of one’s physiological body extends outwards in multiple shells, layer by layer. The versions of this envelope exist in the interstitial moment between clothing and architecture; ever forming and being formed, they shift and shape the circulation and happenings of the body on one side and the world on the other. The study of garments lends architecture recognition of various visible and invisible forces that create space and envelope. When space becomes dress, body specificity and movement is emphasized, and the geometries of the physiological body and what it means to experience space as an individual becomes primary, achieving a qualitative, sensory experience extending from the powers of kinaesthetic sense. Oscillating between scales and acts of making, model experimentation invents new ways to conceive and create architecture — a soft architecture finds itself operating here: on the liminal edge of body, envelope, and space

Bodily Chiasms

2008 ◽  
Vol 56 (2_suppl) ◽  
pp. 63-83
Author(s):  
Hugo Letiche
Keyword(s):  
Elderly Woman ◽  
The Body ◽  
The Other ◽  
Nursing Research ◽  
Research Paradigm ◽  
Relational Understanding ◽  
Complex Processes ◽  
Rich Description ◽  
The World ◽  
Radical Interaction

The theory of the body I want to explore here, assumes that researcher and researched are part of the same flesh of the world and can be understood in radical conjunction and not in duality. An interview is examined, first from the lifeworld (nursing) research paradigm and thereafter on the hand of Merleau-Ponty's concept of the reversibility of touching and being touched, wherein ‘subject’ (who touches) and ‘object’ (who is touched) are radically interrelated and coconstituted. Merleau-Ponty develops his reflections on this radical interaction as the ‘chiasm’. Although investigating the ‘chiasm’ can be seen as lifeworld research, the more common lifeworld approach only leads to rich description, which lacks the radical relational understanding of Merleau-Ponty's insights. I believe that acknowledgement of the chiasms of interrelationship reveals complex processes of enfoldment taking place between researcher and researched, writer and reader. All of them are enclosed in what Merleau-Ponty called the enfoldments or flesh of the world; which makes it very difficult to determine who touches whom and who is touched by whom. Research, when it tries to see, interpret and study the other, focuses on the visible of touching and being touched; but these inherently carry with them the invisible of the same actions. The consequences of these relationships for my study of a specific elderly woman are explored here.

Evolution of water balance in the genusDrosophila

2001 ◽  
Vol 204 (13) ◽  
pp. 2331-2338 ◽  
Author(s):  
Allen G. Gibbs ◽  
Luciano M. Matzkin
Keyword(s):  
Water Balance ◽  
Water Loss ◽  
The Body ◽  
The Other ◽  
Arid Environments ◽  
Physiological Mechanisms ◽  
Dehydration Tolerance ◽  
Cactophilic Drosophila ◽  
Adaptive Mechanisms ◽  
The World

SUMMARYFruit flies of the genus Drosophila have independently invaded deserts around the world on numerous occasions. To understand the physiological mechanisms allowing these small organisms to survive and thrive in arid environments, we performed a phylogenetic analysis of water balance in Drosophila species from different habitats. Desert (cactophilic) species were more resistant to desiccation than mesic ones. This resistance could be accomplished in three ways: by increasing the amount of water in the body, by reducing rates of water loss or by tolerating the loss of a greater percentage of body water (dehydration tolerance). Cactophilic Drosophila lost water less rapidly and appeared to be more tolerant of low water content, although males actually contained less water than their mesic congeners. However, when the phylogenetic relationships between the species were taken into account, greater dehydration tolerance was not correlated with increased desiccation resistance. Therefore, only one of the three expected adaptive mechanisms, lower rates of water loss, has actually evolved in desert Drosophila, and the other apparently adaptive difference between arid and mesic species (increased dehydration tolerance) instead reflects phylogenetic history.

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