scholarly journals RELATION OF SOCIAL BACKGROUND AND FOLK MUSIC OF UTTARAKHAN

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-3
Author(s):  
Sontesh Pathak ◽  
Manisha Bhatt
Keyword(s):  
Folk Music ◽  
Social Background ◽  
English Word ◽  
Human Society ◽  
Human Beings ◽  
Influence Area ◽  
The Family ◽  
The World ◽  
Folk Literature ◽  
Area Of Influence

The world is the largest unit of human society and its important part is society. Folk literature, folk art and consequent folk culture are the creation of this way of life. Many families form a society by joining one family. Every person in the family plays an important role in building the family, society, nation and the world. India is a culture oriented country in the whole world. The word Sanskrit is related to Sanskar which means to amend, to refine and to make perfect. The word culture became synonymous with the English word culture. It means to create or improve. Rites are hidden in culture itself. Even though the music art originated in the religion-oriented India, the innate feelings and inspirations of human beings have changed. It has been developed and brought up in the womb of music. The social background and folk music of Uttarakhand is closely related. Garhwal and Kumaon divisions, Uttarakhand, the birthplace of Adyashakti Parvati, has been the taphbhoomi of sages and sages since ancient times, Mahakavi Kalidas has worshiped the Himalayas in the Mangal Shloka of his epic and called Nagadhiraj the deity of God and earth. Both these centers of Devbhoomi took their area of ​​influence, due to which the influence area of ​​Kedar came to be called 'Kedarkhand' and Kailash Mansarovar's area of ​​influence was called 'Manaskhand'. विश्व मानव समाज की वृहत्तम इकाई है और इसका महत्वपूर्ण अंग है, समाज। लोक साहित्य, लोककला और परिणामस्वरूप लोक संस्कृति इस जीवन पद्धति की निर्मिति है। एक परिवार से जुड़कर अनेक परिवार समाज बनाते हैं। परिवार में प्रत्येक व्यक्ति, परिवार, समाज, राष्ट्र और विश्व के निर्माण में एक महत्वपूर्ण भूमिका निभाता है। समस्त विश्व में भारत संस्कृति प्रधान देश है। संस्कृति शब्द का सम्बन्ध संस्कार से है जिसका अर्थ है - संशोधन करना, परिष्कार करना एवं उत्तम बनाना। संस्कृति शब्द अंग्रेजी शब्द कल्चर का पर्यायवाची बना। इसका अर्थ है पैदा करना या सुधारना। संस्कृति में ही संस्कार छिपे होते हैं। धर्म प्रधान भारत में संगीत कला का उद्गम भले ही मानव की सहज भावनाओं एवं प्रेरणाओं के अभ्यंतर हुआ हो। उसका विकास व पालन-पोषण संगीत की कोख में हुआ है। उत्तराखण्ड की सामाजिक पृष्ठभूमि और लोकसंगीत का गहरा सम्बन्ध है। ‘‘गढ़वाल तथा कुमाऊँ मण्डल, आद्यशक्ति पार्वती की जन्मभूमि उत्तराखण्ड, प्राचीनकाल से ही ऋषि-मुनियों की तपोभूमि रही है, महाकवि कालिदास ने अपने महाकाव्य के मंगल श्लोक में हिमालय की वंदना कर नगाधिराज को देवात्मा एवं पृथ्वी का मानदण्ड कहा है। देवभूमि के इन दोनों केन्द्रों ने अपने प्रभाव क्षेत्र में लिया था जिस कारण केदार के प्रभाव क्षेत्र को ‘केदारखण्ड’ और कैलाश मानसरोवर के प्रभाव क्षेत्र को ‘मानसखण्ड’ कहा जाने लगा।9

scholarly journals The International Congresses and Conferences of the Last Century as Forces Working Toward the Solidarity of the World

1907 ◽  
Vol 1 (3) ◽  
pp. 565-578 ◽  
Author(s):  
Simeon E. Baldwin
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Human Society ◽  
Council Of Trent ◽  
Family Relation ◽  
Political Sovereignty ◽  
The Family ◽  
The World ◽  
Uniform Law

The pre-Tridentine œcumenical councils of the Roman Catholic church were, as Dr. Francis Wharton has well remarked, international congresses, working toward the establishment of a uniform law for the civilized world. It was a law confined to one set of subjects; but among them were those having to do with the family relation, and which were therefore of the first importance to human society. Each nation of Christendom was represented in these gatherings by its sovereign or political delegates, as well as by its bishops, and it was for each nation, acting through its political departments, to ratify or reject such rules or laws in these respects as the council might propose.The representation of political sovereignty in the Council of Trent was slight, and in the only œcumenical council since called by Eome — that of the Vatican — it was wholly wanting; Bavaria being the only power (though all European cabinets were consulted) which intimated a willingness to send an official delegate.

scholarly journals La «humanicidad» como categoría lingüística y campo semántico-funcional

2021 ◽  
Vol 23 ◽  
pp. 421-440
Author(s):  
Enrique Javier Vercher García
Keyword(s):  
Reference Points ◽  
Human Society ◽  
Natural Phenomena ◽  
Semantic Field ◽  
Human Beings ◽  
External Reality ◽  
Natural Languages ◽  
Human Community ◽  
Area Of Influence ◽  
The Way

El presente artículo plantea la existencia y analiza la categoría de humanicidad, entendida como el modo en que las lenguas naturales clasifican y expresan la realidad externa en dos grandes ámbitos: el ámbito humano (aquel que el hablante entiende como perteneciente a la sociedad humana, a la esfera de la vida, costumbres, rituales, civilización y cultura específicamente propios del ser humano) y el ámbito natural (la esfera de todo aquello ajeno a la comunidad humana, de lo que está fuera del área de influencia de la civilización humana, es decir, los fenómenos naturales, flora y fauna en su estado salvaje no “domesticado” o no “civilizado”). El campo-semántico funcional de la humanicidadsería el conjunto de recursos de los diferentes niveles lingüísticos (fonético-fonológico, morfológico, sintáctico y léxico) de una lengua dada para configurar los referentes de la realidad y clasificarlos en función de su categoría de humanicidad(ámbito humano vs. ámbito natural). La humanicidad, por tanto, no debe ser confundida con fenómenos bien conocidos como los de animacidad lingüísticao la distinción morfosintáctica entre humano/no humano. This article proposes the existence and analyses the category of humanicity, understood as the way in which natural languages classify and express external reality in two large fields: the human sphere (which the speaker understands as belonging to human society, the area of life, customs, rituals, civilization and culture specific to human beings) and the natural sphere (the sphere of everything outwith the human community, outwith the area of influence of human civilization; that is, natural phenomena, flora and fauna in their wild, “undomesticated” or “uncivilised” state). The functional-semantic field of humanicitywould be the set of resources of the different linguistic levels (phonetic-phonological, morphological, syntactic and lexical) of a given language for configuring the reference points of reality and classifying them based on their category of humanicity(human sphere vs natural sphere). Humanicity, must therefore not be confused with well-known phenomena such as linguistic animacyor the morphosyntactic distinction between human/non-human.

Preserving the world for Christ

2008 ◽  
Vol 61 (1) ◽  
pp. 64-82 ◽  
Author(s):  
Barry Harvey
Keyword(s):  
Human Life ◽  
Human Society ◽  
Conceptual Basis ◽  
Human Beings ◽  
City Of God ◽  
Common Life ◽  
The Past ◽  
The World

AbstractThe practices, habits and convictions that once allowed the inhabitants of Christendom to determine what they could reasonably do and say together to foster a just and equitable common life have slowly been displaced over the past few centuries by new configurations which have sought to maintain an inherited faith in an underlying purpose to human life while disassociating themselves from the God who had been the beginning and end of that faith. In the end, however, these new configurations are incapable of sustained deliberations about the basic conditions of our humanity. Dietrich Bonhoeffer's theology provides important clues into what it takes to make and keep human life human in such a world. The first part of this essay examines Bonhoeffer's conception of the last things, the things before the last, and what binds them together. He argues that the things before the last do not possess a separate, autonomous existence, and that the positing of such a breach has had disastrous effects on human beings and the world they inhabit. The second part looks at Bonhoeffer's account of the divine mandates as the conceptual basis for coping with a world that has taken leave of God. Though this account of the mandates has much to commend it, it is hindered by problematic habits of interpretation that leave it vacillating between incommensurable positions. Bonhoeffer's incomplete insights are thus subsumed within Augustine's understanding of the two orders of human society set forth in City of God.

scholarly journals KAVIÑAR AṞIVUMATI KAVITAIKAḶIL UVAKAI [HILARITY IN ARIVUMATHI’S POETRY]

2022 ◽  
pp. 96-103
Author(s):  
SUGUNADEVI VEERAN ◽  
S.SANTHIYA
Keyword(s):  
Emotional State ◽  
Human Mind ◽  
Human Society ◽  
Human Beings ◽  
Human Happiness ◽  
The World ◽  
Living Being ◽  
The Way

It is knowledge and emotion that haunt human society. From the day the world appeared until the day the world ended, knowledge and emotion existed. According to Thiruvalluvar, knowledge that calms the emotion in his kural. Meyppatu are manifestations of mental consciousness. Tholkkappiyar has numbered the emotions that appear in the human mind in his epic Tholkkappiyam in Chapter Porulathigaaram. He has analyzed the emotions that appear within him in a way that others can know and understand very accurately (Meyppatu). They are eight types of emotions that apply to all human beings in the world. Meyppatu are the expression of human instincts. This dissertation aims to find out how the poetic enlightenment has been manipulated in the poetic epistemology of the numerical facts stated in the economics of Tholkappiam the fact of the matter is that consciousness is an emotional state that paves the way for human happiness. Any living being born into the world wants to be happy. Therefore, the researcher has used the poems of Arivumathi to prove this fact.

scholarly journals The Impact of Globalization on Economic Growth

Economics ◽  
2021 ◽  
Vol 104 (10-12) ◽  
pp. 99-109
Author(s):  
Mariam Dzebisashvili Mariam Dzebisashvili
Keyword(s):  
Economic Growth ◽  
National Economy ◽  
World Economy ◽  
English Word ◽  
Major Influence ◽  
Modern World ◽  
Human Society ◽  
Trade Integration ◽  
The World ◽  
The Impact

Twentieth century for the world economy is associated with a range of processes that involve a broader scope. The important issue in the order is at stake and at the same time the internationalization stage - Globalization. It discusses the developmental processes of the world in the socio-economic context. We are globalized as an accelerating factor. In addition to the destruction, it also contributes to modernization. The English word "globe" means Globe, while "global" - the world. Globalization -the modern English word is to make changes in the world economy and society. More precisely, the globalization of the economy is one of the components of globalization that includes several aspects: • Liberalization of Economics; • Development of trade; • Integration of countries in the modern world community; • To increase the service market; • Make investments. Globalization is a major influence on the economy of all countries. It deals with the process of creation of goods and services, the use of force, investing in "physical" capital, technologies and their spread to other countries. In the end, everything is expressed in the production and labor efficiency. The article-"The Impact of Globalization on Economic Growth" deals with the modern actual issues of globalization and its impact on the national economy. According to the author’s explanation, the globalization is the process of formation the world as an economic, technological, political and cultural entity through conditions of maintaining the statehood and national identity of the concrete countries. Globalization has the objective as well as the subjective features. That’s why the globalization includes unprecedented possibilities for development of human society as so as it threats of its existence. The positive results have been achieved only when any exposures of abuse are excluded and all decisions are received as a result of common consensus. The other trends of globalization might be ended with disaster. Globalization influences all sectors of national economy, including unemployment. In the article into detailed form are discussed the positive and negative sides of influence that globalization has on the national state and economy. In Summary, it seems that globalization involves both the development of human society and its unseen possibilities of the threat of existence. Thus, it becomes necessary in the process of globalization proper management, or implementation of fair globalization. The greatest contribution to this belongs to the leader (big) states. It is on their decisions that globalization does not depend on fate. Key words: Globalization; national economy; unemployment; international labor market.

The View from the Kitchen: Women’s ‘Official’ Life in the Family

2021 ◽  
pp. 177-207
Author(s):  
Lindsey Taylor-Guthartz
Keyword(s):  
Orthodox Judaism ◽  
Human Beings ◽  
Vital Importance ◽  
Everyday Action ◽  
The Family ◽  
The World ◽  
Before And After ◽  
Domestic Practices ◽  
Modern Orthodox ◽  
British Culture

This chapter covers official domestic practices. Orthodox Judaism is firmly rooted in the world of everyday action: several central commandments and their halakhic elaboration include activities such as the preparation and consumption of food, the observance of the weekly sabbath and numerous festivals, dress, education, and the recital of blessings before and after eating and in other daily contexts. The home is explicitly designated as a sacred sphere, to a greater extent than in Christian and general British culture. The conception, nurturing, and education of children are often seen as central to the Jewish woman's role, even though no formal commandments are entailed. Most Orthodox women see their domestic role in very different, more nuanced, and complex terms, viewing it as central to their identity and to Jewish continuity, but not as the only sphere in which they should be active religiously. Many of them, particularly the Modern Orthodox, have indeed internalized feminist arguments and seek to extend their religious lives outside the boundaries of the home, and to take a more active religious role within it, but they all share the conviction that the creation of a Jewish home and the raising of children to be good human beings and faithful Jews is a task of vital importance.

Technology, Dao-Technē and Home

2017 ◽  
Vol 2017 (2) ◽  
Author(s):  
Zhang Xianglong
Keyword(s):  
Ancient Greece ◽  
Modern Technology ◽  
Human Beings ◽  
Fixed Frame ◽  
The Family ◽  
The World ◽  
Fundamental Reason ◽  
Organic Community ◽  
The Subject ◽  
Lao Zi

AbstractHeidegger maintains that the root of modern technology, like that of all other technologies, lies in technē. However, because the art dimension of technē is suppressed in modern technology, the essence of this technology becomes a Gestell (fixed frame) that enforces product-making, and thus drives technology beyond the control of human beings. The more fundamental reason underlying this “frame-becoming” nature is “the mathematical” that emerges in ancient Greece, which, through the Cartesian subject-object dichotomy, turns the world into the images represented by the subject, and things into definite objects. To escape the dictatorship of the Gestell, it is necessary to re-realize the art-dimension of technē in modern technology, i. e. to let the gentle granting nature of the enowning (Ereignis, event) re-master technology. In this respect, both Heidegger and Heisenberg were inspired by or at least resonated with Lao Zi or Zhuang Zi’s Dao. Confucians will greatly appreciate the critique of modern technology by Heidegger, and especially his view of returning “home” to overcome the possible dangers brought about by technology. However, from the perspective of Confucianism, Heidegger’s critique contains some shortcomings: for example, his ignorance of the individualistic impact in the Gestell and his unidirectional “ontological difference,” which leads him to a view of “home” that lacks “family” and therefore renders his solution loose and rootless. Only an organic community originated in the family, be it Confucian or Amish, can effectively reduce the control of modern technology over the human being.

scholarly journals The Metaphorical Use of Collocations: A Corpus-Based Study

2019 ◽  
Vol 9 (3) ◽  
pp. 107
Author(s):  
Yanqin Cheng
Keyword(s):  
Physical World ◽  
English Word ◽  
Human Beings ◽  
Conceptual Metaphors ◽  
Bodily Experience ◽  
Efl Learners ◽  
The World ◽  
British National Corpus ◽  
Insight Into ◽  
National Corpus

The meanings of collocations, which have been accepted as an abstraction at the syntagmatic level, may have been defined by the way human beings conceptualize the world. The patterns in the use of the English word “contain” are summarized using the British National Corpus and an attempt is made to use conceptual metaphors to interpret how these patterns came into being and how they could have derived from human beings’ earliest bodily experience in the physical world. Such insight into English collocations may help improve the teaching of collocations to EFL learners.

scholarly journals Rebuilding a Smart and Sustainable Human Society for the World

2021 ◽  
Author(s):  
Renaud Richard
Keyword(s):  
Sustainable Development ◽  
Sustainable Development Goals ◽  
Project Managers ◽  
Human Society ◽  
Human Beings ◽  
The World ◽  
Development Goals ◽  
Share Information ◽  
Shed Light

A bit under 10 years: That’s what it took engineers and project managers to bring some human beings to the Moon in the 60’s. That’s also the time we have to act and rebuild a smart and sustainable human society for the world, and one good indicator for this is reaching the UN’s Sustainable Development Goals by the year 2030. The Sulitest’s matrix gives an excellent structure to explain the current situation and share information in a structured and helpful way; a way in which all can find an answer to this key question: “What can YOU do NOW to rebuild a smart and sustainable society for the world?” The Framework for Strategic Sustainable Development, also known as The Natural Step Framework, is the best approach I’ve found to help create needed systemic and strategic changes. Examples from the business or scientific areas can shed light on how to achieve this incredibly needed change to discuss the role of technology, and to explore how systems change and can be transformed. In this paper, I’ll share some of the experience and learnings I’ve gained over the last 20 years, trying to acce lerate change towards sustainability. I’ll share the fact that it’s fun and motivating, as well as an incredible opportunity for all, even if it’s not necessarily always easy like most good things which do require efforts to reach. And for all the ones who won’t be able to read further: If not now, when? If not here, where? If not you and I, who?

scholarly journals IBN KHALDUN DAN PEMIKIR SOSIAL BUDAYA

2018 ◽  
Vol 2 (2) ◽  
pp. 61
Author(s):  
M. Zainuddin
Keyword(s):  
Religious Values ◽  
Human Society ◽  
Human Beings ◽  
Social Phenomena ◽  
Ibn Khaldun ◽  
Theory Of Evolution ◽  
The World ◽  
Independent Entity ◽  
Good And Evil

<p>The greatness of Ibn Khaldun's name makes the world recognized and reviewed his thoughts. If we revisit the treasury of medieval Islamic intellectual thought and develop a tradition of thought in the world of campus, this tradition and culture is good to do. This paper raises who is really the figure of Ibn Khaldun and how his thoughts are especially on his social cultural thinking. Ibn Khaldun's theory of social phenomena includes the theory of evolution that views social phenomena as the dynamics of society, nations and states that differ across generations. The human society according to Ibn Khaldun is an independent entity. and can be perfectly managed regardless of religious values. He says humans can be good and evil at the same time. Man is evil because of animal nature, and on the contrary, man is good because of his involvement with other human beings. Ibn Khaldun's mind is so visionary that it is relevant to the context of the development of the era as developed by modern philosophers which actually comes from the socio-cultural view of Ibn Khaldun.</p><p> </p><p>Begitu besar nama Ibn Khaldun sehingga dunia mengakui dan mengkaji kembali pemikiran-pemikirannya. Jika kita menguak kembali khazanah pemikiran intelektual Islam abad pertengahan dan mengembangkan tradisi pemikiran di dunia kampus, tradisi dan budaya ini bagus untuk dilakukan. Tulisan ini mengangkat siapakah sesungguhnya sosok Ibn Khaldun itu dan bagaimana pemikirannya khususnya pada pemikiran sosial budayanya. Teori fenomena sosial Ibn Khaldun termasuk teori evolusi yang memandang fenomena sosial sebagai dinamika masyarakat, bangsa dan negara yang berbeda antar generasi. Masyarakat manusia menurut Ibn Khaldun adalah suatu entitas yang independen. dan dapat diurus secara sempurna lepas dari nilai-nilai agama. Menurutnya manusia bisa baik clan jahat pada saat yang sama. Manusia jahat karena adanya sifat dasar kebinatangan, dan sebaliknya, manusia itu baik karena keterlibatannya dengan manusia lain. Pemikiran Ibn Khaldun sangat visioner sehingga relevan dengan konteks perkembangan jaman sebagaimana yang kemudian dikembangkan oleh filsuf modern yang sesungguhnya bermuara dari pandangan sosial budaya Ibnu Khaldun.</p><p> </p><p> </p>

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