Tradition and Literature (Culture of Laughter of Mali and Guinea)

Author(s):  
Olga Yu. Zavyalova

This article continues the topic of the previous one [Zavyalova, Kutsenkov, 2020]. It reveals how great is the role of humor in the cultures of West Africa, where it manifests itself in various spheres of life of its peoples. The Kɔ̀tɛba Folk Theater in Mali and Guinea is another traditional aspect of humor based on satire. The secret society of Kɔ̀rɛduga “jesters” is characteristic of the traditional cultures of Manden. The Dogon have guardians of brussa, alamonyou, who play the role of clowns during the release of masks, and female jesters yayeré, who are wives of the inhabitants of a given village, originating from other villages. The Manden and Dogon humor permeates all spheres of the traditional way of life, and it plays one of fundamental roles in the manner of communication, in the theater and in oral literature. Thus, satire is aimed either at resolving possible conflicts in the absence of mutual understanding between representatives of various social, age and other groups, at resolving conflicts associated with violation of etiquette. All satirical folklore genres function on this basis. Fairy tales and anecdotes ridicule violations of the norms of etiquette inherent in this particular culture. The folk theater touches on topical, actual violations of traditional norms of behavior. In conclusion, the authors note that humor is one of the foundations of the “virtual” reality of the culture created by these societies. When such regulators are violated and their semantic content changes, the whole reality and even the very existence of these peoples will change.

Author(s):  
Mek Wok Mahmud ◽  
Sayed Sikandar Shah Haneef

Reversion to Islam while opening golden opportunities for a revert in terms of divine guidance and spiritual salvation is coming with somewhat insurmountable challenges in terms of Islamization of the self, family and contributions to the overall development of Malaysia as a multi-religious country. This is especially so when Islam as an official religion has made the issue of Islamization of the Malaysian society and its systems amongst the pivotal national agendas in the country.  As to what is the role of Chinese Muslims (reverts) in the process, studies, among others, have purported to present the statistics about their share in socio-economic development. Similarly, empirical studies point to the odds faced by this community at personal, family and community levels in their path for transition to the full Islamic way of life. To the presenters of this paper, however, the macro dimension of what it means to become a Muslim which is essential for adjustment to the Islamic requirements has not been sufficiently highlighted in discourses in the area. Accordingly, this paper presents the position statements on Islamic expectations from Chinese reverts with the purpose of motivating them to achieve greater things in the area of Islamization of their community and the nation to the effect. Keywords: Chinese converts, Islamization, expectations and challenges. Abstrak kembalinya seseorang kepada agama Islam selain dari membuka peluang keemasan dalam mendapat  petunjuk Ilahi dan pengisian rohani turut disertai dengan cabaran yang amat sukar untuk diatasi termasuklah cabaran Islamisasi diri, keluarga serta sumbangan kepada pembangunan keseluruhan Malaysia sebagai negara berbilang agama. Hal ini menjadi satu keutamaan terutamanya apabila Islam memegang status sebagai agama rasmi persekutuan yang menjadikan isu Islamisasi masyarakat Malaysia sebagai satu agenda nasional. Bagi menjayakan agenda ini, peranan umat Islam dari kalangan masyarakat Cina (cina muslim) juga perlu diambil kira. Statistik menunjukkan cina muslim turut mempunyai bahagian dalam menyumbang terhadap pembangunan sosio-ekonomi negara. Dalam pada masa yang sama, kajian empirikal membuktikan adanya bentuk bentuk cabaran yang dihadapi oleh komuniti ini di peringkat peribadi, keluarga dan komuniti dalam perjalanan mereka untuk kembali kepada cara hidup Islam yang sepenuhnya. Bagi kami pengkaji kertas ini, dimensi makro dalam menjadikan dan mengertikan  seseorang itu Muslim terutamanya dalam menyesuaikan diri dengan ajaran  Islam masih belum cukup diberi  penjelasan dan penerangan yang sewajarnya. Oleh itu, makalah ini cuba menerangkan idea dan cadangan yang berguna kepada cina muslim dengan tujuan memotivasikan  mereka bagi  mencapai kejayaan  yang lebih besar dari aspek Islamisasi di kalangan komuniti mereka seterusnya memberi sumbangan kepada negara. Kata kunci:  Cina Muslim, Islamisasi, harapan dan cabaran.


Cultural code ◽  
2020 ◽  
pp. 30-37
Author(s):  
MARIYA PETROVNA LAPTEVA ◽  

The article continues the author's series of publications on the terminological apparatus of the historian. The problems of humanitarian science cannot have "final solutions". F.R.Ankersmith paid attention to the fact that the attitude to the role of metaphors knows not onli "ups" but also "downs". Exploring aspects of the conceptual arsenal associated with the explicit use of the metaphor. "Implicit use" refers to those semantic situations when a historian or another humanist enters into a kind of dialogue with other sciences, carrying out terminological borrowing. Since the semantic content of the term changes in this case, then, in essence, a metaphorical action takes place that does not require a special name. The article contains, the author's reflection on the circumstances and features of the use of metaphors. The author finds out how and why historiography becomes metaphorical. Referring to specialists who developed the cognitive basis of the theory of metaphor, the author analyzes different traditions of understanding what metaphor is. There is a search for a positive sense of metaphor usage with some ambiguity. Since the metaphor creates a new meaning of the word, its cognitive significance becomes unquestionable. By citing examples of various uses of metaphors in the texts of historians, the author shows how a metaphor helps clarify the uniqueness of historical situations.


Author(s):  
Sarah Stewart-Kroeker

Christ’s healing of humanity consists, crucially, in forming human beings for loving relationship with himself and others. In this respect, Christ also takes the role of the beautiful beloved. Believers become pilgrims by falling in love with the beautiful Christ by the initiative of the Holy Spirit, who cleanses their eyes to see him as beautiful and enkindles desire in their hearts. By desiring and loving the beautiful Christ, the believer is conformed to him and learns to walk his path. Desiring the beautiful Christ forms a believing community shaped aesthetically and morally for a particular way of life: pilgrimage to the heavenly homeland. Formation is both earthly and eschatological, for so too is the journey and the activity of the pilgrim.


Author(s):  
Michael N. Forster

Aesthetics, or the philosophy of literature and art, was one of Herder’s main focuses. By valorizing these areas of culture (in comparison with others such as science and religion) and in several other ways he prepared the ground for German Romanticism. He also established many principles of great intrinsic importance: rejecting apriorism and systematization in aesthetics in favor of an empirical, non-systematic approach; insisting that arts such as sculpture and painting express meanings and therefore require interpretation; recognizing the central role of genre not only in literature but also in such arts; perceiving the deep historical, cultural, and even individual variability of literature and art in respect of semantic content, genre, moral values, and aesthetic values, plus the major implications this variability has for both interpretation and evaluation; developing a set of radical views concerning beauty; and emphasizing the importance of literature and art as means of moral pedagogy.


Rhizomata ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 183-217
Author(s):  
Matthew Sharpe

Abstract This paper examines the central criticisms that come, broadly, from the modern, ‘analytic’ tradition, of Pierre Hadot’s idea of ancient philosophy as a way of life.: Firstly, ancient philosophy just did not or could not have involved anything like the ‘spiritual practices’ or ‘technologies of the self’, aiming at curing subjects’ unnecessary desires or bettering their lives, contra Hadot and Foucault et al. Secondly, any such metaphilosophical account of putative ‘philosophy’ must unacceptably downplay the role of ‘serious philosophical reasoning’ or ‘rigorous argument’ in philosophy. Thirdly, claims that ancient philosophy aimed at securing wisdom by a variety of means including but not restricted to rational inquiry are accordingly false also as historical claims about the ancient philosophers. Fourthly, to the extent that we must (despite (3)) admit that some ancient thinkers did engage in or recommend extra-cognitive forms of transformative practice, these thinkers were not true or ‘mainline’ philosophers. I contend that the historical claims (3) and (4) are highly contestable, risking erroneously projecting a later modern conception of philosophy back onto the past. Of the theoretical or metaphilosophical claims (1) and (2), I argue that the second claim, as framed here, points to real, hard questions that surround the conception(s) of philosophy as a way of life.


2020 ◽  
Vol 1 (1) ◽  
pp. 7-10
Author(s):  
Lusia Indrastuti ◽  
Budi Prasetyo

Utilization of natural resources through environmental empowerment is an intention to improve public welfare through the Pancasila philosophy. The occurrence of floods that have occurred at this time both the Jabodetabek area and other regions illustrate the preservation of the environment not running well. For this reason, efforts and strategies need to be made to anticipate disasters that will occur in the future. In accordance with the foundation of the Pancasila state that has been engraved in the life of the nation and state of Indonesia, the role of the Pancasila for environmental protection needs to be put forward. This article aims to prevent the dominance of law enforcement in the field of environment but the role of the Pancasila perspective as a way of life and state ideology must be put forward. Pancasila is a guideline for maintaining and developing community welfare through a harmonious, balanced environment in order to improve the ongoing development at this time. This research uses a normative approach to library research, by conducting a study of the nation's life view of Pancasila and analyzing the applicable legal provisions, specifically in the field of environmental law. The results of this study are to put forward the Pancasila perspective approach in managing the environment in order to develop patterns of harmony, harmony and balance both in meeting physical and spiritual needs. The conclusion of this article is that environmental management has not been carried out in the perspective of the Pancasila perspective, so that the practice of Pancasila values has not been carried out consistently in developing environmental aspects.


2018 ◽  
Vol 150 ◽  
pp. 05056
Author(s):  
Abdulrahman M.A.Albelahi ◽  
A. Ali ◽  
Faten Mohmed ◽  
Metwally Ali

Since the beginning, legal theory has concerned itself with the establishment of principles and precepts that govern the procedure of legal interpretation, from the initial stages of the judicial reasoning down to the promulgation of ruling and their implementation, Islam is a total way of life. Muslims are obliged to abide by the rules of Allah in every aspect of their lives, always and wherever they live. However, the actual rules of Allah as given in the Qur’an and the sunna are limited. The Qur’an contains only six hundred verses directly related to laws, and there are approximately two thousand hadiths. The function of interpretation is to discover the intention of the Lawmaker of the matter, therefore, interpretat primarily concerned with the discovery of that which is rot self-evident the objective of interpretation is to ascertain the intention c the Lawmaker with regard to what has been left unexpressed as a matter of necessary interference from the surrounding circumstances. Sometimes, the textual sources did not provide detailed guidelines in which to derive the law, and then the role of interpretation is important to determine the law. In Islamic law the role of Ijtihad undoubtedly important in order to meet new problems. But some of the Jurist contended that the role of Ijtihad had ended and we have to follow the rule that has been stated. An explanation given to this trend is that a point had been reached at which all essential question of law had been thoroughly discussed and further deliberation was deemed unnecessary. In Common law, man-made law and legislation are related to one another within a philosophy of law. Parliament makes law and it is the duty of the courts to give effect to them if properly enacted. While courts may rule that a particular statute or section is invalid for various reasons such as unconstitutionality, they cannot say, "We shall change this Act because it is not appropriate". That function belongs to Parliament (Wu Min Aun 1990: 120). So as in Islamic law, the Lawmaker is Allah S.w.t and the sacred text (Quran) is legislated due to His intention whereas Sunnah of the Prophet Muhammad is enacted due to the Prophet's intention. Therefore, Ulama of Usul Fiqh, in making any Ijtihad, they are du y bound to be guided by Quran and Sunnah.


Author(s):  
Javier Herrero Ruiz

Abstract: This paper resumes the series related to metaphors in fairy tales started by HERRERO in 2005 (cf. HERRERO, 2005, 2006, 2007, 2008). In this case, the study is based on how the conceptual metaphors LIFE IS A JOURNEY and THE DIVIDED-SELF may explain the structure and the basic meaning of more than twenty popular tales, which in turn accounts for some of the uncanny of tales.The tales, which are representative of various cultures, were compiled by the British author Andrew Lang (1844-1912), and have been downloaded from the Project Gutenberg online library. Our research also casts some light on the fact that tales are akin in varying socio-cultural contexts: their solid experiential grounding may not only have contributed to a uniform plot, but also to an easier transmission of the stories in diverse, remote settings.Resumen: Este artículo continúa la serie relacionada con las metáforas en los cuentos tradicionales comenzada por HERRERO en 2005 (véase HERRERO, 2005, 2006, 2007, 2008). En este caso el estudio se centra en cómo a través de las metáforas conceptuales LIFE IS A JOURNEY y THE DIVIDED-SELF se puede explicar la estructura y el significado de más de veinte cuentos populares, lo que a su vez da cuenta de parte de “lo maravilloso” que se da en ellos.Los cuentos, representativos de varias culturas, fueron recopilados por el autor británico Andrew Lang (1844-1912) y han sido extraídos del Proyecto Gutenberg. Nuestra investigación apoya además la idea de que los cuentos son similares en contextos socioculturales diferentes: el hecho de que estén firmemente basados en la experiencia puede haber contribuido tanto a que sus argumentos sean parecidos como a que se hayan transmitido fácilmente en entornos lejanos y diversos.


Author(s):  
Halima Kadirova ◽  

This scientific article highlights the place and role of the Karakalpak ethnic culture in the development and preservation of the identity of the people. The authors analyze the culture and life of the modern Karakalpak family, which inherits to the next generation the traditional way of life associated with national holidays and traditions, dastans performed by Karakalpak bakhshi (singers), legends and legends of the past, told by the older generation. The article argues that social changes in the global space contribute to the emergence of certain changes in the content of cultural identity, language, art, spiritual categories, which are elements of the basis of the national identity of each nation and various ethno-regional units, which further strengthens the study of this issue under the influence of the process of globalization.


2018 ◽  
Vol 165 ◽  
pp. 277-285
Author(s):  
Olga A. Mescheryakova

Perceptual notation in the Russian folk fairy-talePerceptual notation captures information received from different sense organs but predicated by the same consciousness of “a perceived human being”. In the cognitive context semantics of sensory nominations reflects elements of the perceptual concept. The fact that the verbalization of its facultative elements depends not only on the type of discourse folklore, genre a tale, but also on its subtype a fairy-tale is claimed to be a hypothesis of this research. It settles that in the Russian folk fairy-tale the semantics of perceptual notation is predicated by the opposition “real — irreal world” and the semantics element “fabulous, belonging to the other world” is a basis of the semantic content of the perceptual notation. Besides that, the perceptual semantics in this type of fairy tales correlates with the aesthetical, axiological views of the folklore community on nature and human beings, reconstructing the folk ideal or ant-ideal. Перцептивне означення у російській народній чарівнiй казціПерцептивне означення фіксує інформацію, що надходить від різних органів чуттів, але обумовлену єдиною свідомістю «людини сприймаючої». У когнітивному плані семантика номінацій сенсорики відображає ознаки перцептивного концепту. Те, що вербалізація його факультативних ознак залежить не тільки від типу дискурсу фольклор, жанру казка, але і від підвиду жанру чарівна казка, становить гіпотезу даного дослідження. Встановлюєть­ся що в російській народній чарівній казці семантика перцептивної номінації обумовлена опозицією «реальний- ірреальний світ» і семантична ознака ‘чудовий, що належить іншому світу’ є основою змісту перцептивного означення. Крім того, в даній групі казок перцептивна семантика співвідноситься з естетичними, аксіологічними поглядами фольклорного соціуму на природу і людину, реконструюючи народний ідеал або антиідеал.


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