scholarly journals CHARIOT RACING AS THE ENTERTAINMENT FORM OF ANCIENT ROME EVENTS IN THE CULTURAL STUDIES DIMENSION

2021 ◽  
Author(s):  
Olena Goncharova
Keyword(s):  
Cultural Practices ◽  
Historical Analysis ◽  
Cultural Knowledge ◽  
Cultural Tradition ◽  
Ancient Rome ◽  
Pliny The Younger ◽  
Functional Features ◽  
Cornelius Tacitus ◽  
Chariot Racing ◽  
Entertainment Culture

The purpose of the article is the introduction into the cultural discourse of analytically processed and summarized information on the genesis and evolution of chariot racing as the form of entertainment events in ancient Rome, their functional features, specific features of mass events of Antiquity in the context of entertainment culture of Rome. The methodological basis consisted of the methods of critical analysis of cultural, historical, and literary sources, specific and historical analysis, and interdisciplinary synthesis, induction, and deduction. The problematic and chronological, system and structural, comparative, descriptive methods and methods of social and phenomenological analysis were applied from specific and scientific methods. Scientific novelty. The article analyzes the genesis and evolution of chariot racing as a form of events in the context of entertainment culture in ancient Rome. Based on the ancient literary reflection, through the prism of works of culturologists, philosophers, historians, poets, writers of the ancient Rome Gaius Suetonius Tranquillus, annals of Publius Cornelius Tacitus, Cassius Dio, ethic works of Lucius Annaeus Seneca, letters of Gaius Pliny the Younger, poetry pages of Publius Ovidius Naso, epigrams of Marcus Valerius Martialis and others. The author revealed the essence and content of chariot racing as an entertainment form of events in ancient Rome, statistics, and specific features of entertainment events and instruments of ruling the Roman emperors. The author describes the moral aspects of chariot racing in the context of the entertainment culture of antiquity. Conclusions. The place of entertainment culture of Antiquity in the system of cultural knowledge and cultural tradition of their social universe is revealed. The transformations of chariot racing as a social and humanitarian experience of ancient society, the political instrument of government in Rome are explored. The role of entertainment of Antiquity for modern cultural practices is established.

scholarly journals Situating Indigenous Resilience: Climate Change and Tayal’s “Millet Ark” Action in Taiwan

2020 ◽  
Vol 12 (24) ◽  
pp. 10676
Author(s):  
Yih-Ren Lin ◽  
Pagung Tomi ◽  
Hsinya Huang ◽  
Chia-Hua Lin ◽  
Ysanne Chen
Keyword(s):  
Climate Change ◽  
Cultural Diversity ◽  
Indigenous People ◽  
Social Life ◽  
Cultural Practices ◽  
Global Climate ◽  
Collaborative Work ◽  
Biodiversity Loss ◽  
Cultural Knowledge ◽  
Global Environmental

Whereas indigenous people are on the frontlines of global environmental challenges such as climate change, biodiversity loss, and numerous other forms of critical planetary deterioration, the indigenous experiences, responses, and cultural practices have been underestimated in the mainstream frameworks of environmental studies. This paper aims to articulate a meaningful response to recent calls to indigenous and local knowledge on food as a source of resilience in the face of global climate change. By retrieving the values and practices indigenous people of Taiwan, specifically Tayal women, associate with human and non-human ecologies, our collaborative work with the indigenous community explores indigenous resilience and its relevance to indigenous cultural knowledge and global environmental concerns. Pivoting on the “Millet Ark” action, a Tayal conservation initiative of the bio-cultural diversity of millets, this study revolves around issues of how Tayal communities adapt to the climate change, how to reclaim their voice, heritage, knowledge, place, and land through food, and how to narrate indigenous “counter-stories” of resilience and sustainability. The cultural narrative of “Millet Ark” investigates indigenous way of preserving millet bio-cultural diversity and restoring the land and community heritage, inquiring into how Tayal people are adaptive and resilient to change and therefore sustainable through the cultural and social life of millets.

Madness (Eemwengu) and Its Sources

2017 ◽  
Vol 48 (3) ◽  
pp. 421-437 ◽  
Author(s):  
Theodore T. Bartholomew
Keyword(s):  
Mental Health ◽  
Mental Illness ◽  
Psychological Distress ◽  
Belief Systems ◽  
Cultural Knowledge ◽  
Cultural Tradition ◽  
Men And Women ◽  
Etiological Beliefs ◽  
Open Coding ◽  
Culturally Embedded

Integrating indigenous cultural knowledge into conceptualizing mental illness offers fruitful avenues to better contextualize mental health. What is abnormal and indicative of psychological distress varies in the meaning given to symptoms and the actual identification of disorders. This is no less true in Ovambo culture in Namibia, Southern Africa. The Namibian government, however, has noted that little is known about the mental health needs throughout the country. Although some researchers have identified symptoms of psychological distress in Namibian men and women, cultural tradition and belief systems are typically missing. The purpose of this study was to use ethnographic data to develop an understanding of what Ovambo men and women living in a rural area of Northern Namibia believe about mental illness. Informal discussions and formal interviews served as data. Participants ( N = 14) were all Ovambo men or women who were sampled after ongoing engagement in a rural community in northern Namibia. Data from field observations and interviews were analyzed using grounded theory open coding, resulting in two key categories: (a) Eemwengu (madness) and Omunanamwengu (the mad one) and (b) Where Madness Comes From: Explanations of Mental Illness. The first category offers insight into a culturally embedded way of identifying mental illness in Ovambo culture. The second category includes several subcategories oriented to the etiology of mental illness in Ovambo culture. Etiological beliefs about mental illness, eemwengu as a culturally embedded construct, and social control in the beliefs about psychological distress in Ovambo culture are discussed.

From the Bamboula to the Baby Dolls

Walking Raddy ◽  
2018 ◽  
pp. 89-108
Author(s):  
Jennifer Atkins
Keyword(s):  
African American ◽  
New Orleans ◽  
Cultural Practices ◽  
West African ◽  
African American Community ◽  
Cultural Tradition ◽  
African Dance ◽  
Twentieth Century Music ◽  
West African Dance ◽  
Baby Doll

Baby Dolls embodied the rambunctious, ambulatory dance practices of New Orleans' African-American community, playing with ragtime dancing, a style in conversation with early twentieth century music. Baby Doll dancing referenced their contemporary situation, empowering them through ribald street jaunts full of dynamism, while also relating to other cultural practices like jazz funerals and connecting them to a historical legacy that traced back to Congo Square (and earlier). Essential to Congo Square, where the Bamboula dance featured prominently, was that West African dance aesthetics persevered but also blended with sociocultural ideas influenced by its New Orleans context. Improvisation was key. Dancing, whether in Congo Square or ragtime style, highlighted spontaneity and a spirited—even competitive—style that cultivated agency while acknowledging a communal presence. These moments (and movement) were vibrant, illuminating Baby Dolls as innovators within a rich, cultural tradition that left troubles behind as liveliness surged through their dancing processions.

Hermeneutics in Modern Theology: Some Doctrinal Reflections

1998 ◽  
Vol 51 (3) ◽  
pp. 307-341 ◽  
Author(s):  
John Webster
Keyword(s):  
Cultural Practices ◽  
Historical Analysis ◽  
The Bible ◽  
History Of ◽  
Christian Thought

The territory indicated by my title is impossibly vast, and some delimitations are in order at the beginning. What follows does not attempt any kind of thorough or nuanced historical analysis of the great tangle of issues to which the terms of the title refer. ‘Hermeneutics’ and ‘modern theology’ don't exist as simple entities; the terms are shorthand ways of identifying very complex traditions of thought and cultural practices, and a serious attempt to trace those traditions and the variations in their relationship would be little short of a history of Western Christian thought since the rise of nominalism. What is offered here is more restricted and precise, chiefly an essay in Christian dogmatics. At its simplest, my proposal is that the Christian activity of reading the Bible is most properly (that is, Christianly) understood as a spiritual affair, and accordingly as a matter for theological description. That is to say, a Christian description of the Christian reading of the Bible will be the kind of description which talks of God and therefore talks of all other realitiessub specie divinitatis. There is certainly an historical corollary to this proposal — namely, the need for some account of why the dominant traditions of Western Protestantism (and more recently of Western Catholicism) have largely laid aside, or at least lost confidence in, this kind of dogmatic depiction of the church's reading of the Bible, replacing it with, or annexing it to, hermeneutical theory of greater or lesser degrees of sophistication and greater or lesser degrees of theological content.

Structure and Governance in American Higher Education: Historical and Comparative Analysis in State Policy

1989 ◽  
Vol 1 (1) ◽  
pp. 80-107 ◽  
Author(s):  
Hugh Davis Graham
Keyword(s):  
Higher Education ◽  
Liberal Arts ◽  
Baby Boom ◽  
National Level ◽  
Historical Analysis ◽  
State Level ◽  
Manhattan Project ◽  
The United States ◽  
Cultural Tradition ◽  
American Higher Education

Historians of public policy, who typically share a conviction that historical analysis can clarify the options available to policymakers, have witnessed this decade's quickening debate over the role and control of American higher education with, in one of Yogi Berra's immortal phrases, a sense of “déjà vu all over again.” Political leaders have continued, in a near vacuum of historical knowledge, to manipulate present variables and project them into the future with little awareness, beyond current political memory, of their past consequences, or of a legacy of political and cultural tradition that would constrain their manipulation. At the national level of debate, which is not where educational policy in the United States historically has been made, the level of historical awareness generally has been greater than at the state level. In the flurry of national commissions and foundation reports that probed the deficiencies of American higher education in 1984–85, the historical evolution of the college curriculum was addressed in reasonably informed historical terms.1 Even though the urgency of debate in the 1980s was fueled by the common pain of recession and post-baby-boom retrenchment, and also by fears of increasing vulnerability to oil boycotts and Japanese economic competition, the national elites who wrote the reports were mindful of the roots of Big Science in the Manhattan Project. Their ties to the academic establishment were intimate, and their historical memories embraced the wisdom of the liberal arts as well as the efficacy of land-grant agriculture and Silicon Valley.

scholarly journals Santal Community in Bangladesh: A Socio-historical Analysis

2018 ◽  
Vol 5 (2) ◽  
pp. 89-100
Author(s):  
Md. Shamsuddoha ◽  
Ms. Rifat Jahan
Keyword(s):  
Historical Development ◽  
Historical Analysis ◽  
Indigenous Communities ◽  
Cultural Tradition ◽  
Special Focus ◽  
Secondary Source ◽  
Historical Legacy ◽  
Post Colonial ◽  
The Social ◽  
Cultural Features

The Santals are one of the most ancient indigenous communities in Bangladesh. Many historians denote them as the earliest settlers in greater Bengal. They mainly belong to Austro-Asiatic group of pre-Aryan settlers. Being the indigenous community of the country, they should have been more influential and developed. But the reality is different. Santals are deprived of stately rights and privileges in many aspects. It has a historical legacy of isolation and clash. As Santals live isolated from mainland people, proper attention was never given to them. Rather they were tortured and oppressed both by colonial and post-colonial rulers, which led them to launch many resistances. But ultimately those resistances could not completely stop the deprivation. In spite of all these challenges, Santals are still struggling to uphold their socio-cultural tradition. The absence of written document in Santal society created a paucity of information in the reconstruction of their history. Therefore, secondary source was mainly used in this research. This study tries to explore the social customs, livelihood and cultural features of Santal community keeping a special focus on the historical development. It indicates that they have historically been deprived in many ways, but they are still able to uphold their distinct cultural features in most of the cases.  

scholarly journals MYTHOLOGY OF ORPHEUS IN CLASSICAL CULTURAL TRADITION

2021 ◽  
Vol 19 (3) ◽  
pp. 35-52
Author(s):  
Elena Gnezdilova
Keyword(s):  
Historical Analysis ◽  
Cultural Tradition ◽  
Comparative Historical Analysis ◽  
The Subject

The article examines the peculiarities in the formation of the Orpheus mythologeme in the ancient cultural tradition. An analysis of the works of ancient authors, including Pindar, Aeschylus, Euripides, Apollonius of Rhodes, Virgil and Ovid allows to single out the specifics of creating the image of Orpheus. The latter is seen by the above-mentioned authors not only as a poet and musician who had lost his beloved Eurydice, but also as the founder of cult rites known as Orphic mysteries. “Orphism” as a system of religious and philosophical views became most widespread in the era of Peisistratus in the 6th century BC in Attica. Dionysus, revered by the Orphic, was important for farmers as a deity of eternal rebirth and powerful natural forces. In the ancient cultural tradition, the image of Orpheus develops under a double sign: both Apollo and Dionysus. The ideas of Orphic philosophy can be found in the religious and philosophical teachings of the Pythagorean school and in the writings of Plato. The original transformation of the Orphic-Pythagorean ideas and the mythologeme of Orpheus occurs in Virgil’s Georgics and Ovid’s Metamorphoses, which are also the subject of this article. The comparative historical analysis of artworks and philosophical treatises of antiquity carried out in the course of this study indicates that the mythologeme of Orpheus in the ancient cultural tradition is an example of the embodiment of the syncretic unity of art and religion in the archaic consciousness.

scholarly journals Socio-economic and gender aspects of cultural capital and knowledge appliance among high school population: A case study

Sociologija ◽  
2019 ◽  
Vol 61 (3) ◽  
pp. 389-405
Author(s):  
Snezana Strangaric
Keyword(s):  
High School ◽  
Cultural Capital ◽  
Cultural Practices ◽  
Economic Status ◽  
Cultural Knowledge ◽  
Female Students ◽  
Knowledge Test ◽  
Gender Aspects ◽  
And Gender

The results of an empirical research on cultural capital and its relations to cultural knowledge among high school student population are presented in this paper. These relations are specifically observed from socio-economic and gender aspects. On the sample of 212 students it was found that embodied cultural capital is the predictor of cultural knowledge, which means that students with more cultural capital get better results on cultural knowledge test. Findings also indicated that students with lower socio-economic status have less cultural capital and get lower results on cultural knowledge test. Gender distinctions are confirmed in the sense that female students have more cultural capital, considering their reading habits and higher involvement in public cultural practices. However, paradoxically, female students get slightly weaker results on cultural knowledge test.

scholarly journals Spiritual Rituals at Sufi Shrines in Punjab: A Study of Khawaja Shams-Ud-Din Sialvi, Sial Sharif and Meher Ali Shah of Golra Sharif

2019 ◽  
Vol IV (I) ◽  
pp. 209-214
Author(s):  
Abdul Qadir Mushtaq ◽  
Muhammad Shabbir ◽  
Zil-e-Huma Rafique
Keyword(s):  
Cultural Practices ◽  
Historical Analysis ◽  
Cultural Dimensions ◽  
Cultural System ◽  
Secondary Sources ◽  
Clifford Geertz ◽  
Religious Importance ◽  
Cultural Requirements ◽  
The Masses

This research narrates Sufi institution�s influence on the religious, political and cultural system. The masses frequently visit Sufi shrines and perform different rituals. The shrines of Khawaja Shams-Ud-Din Sialvi of Sial Sharif and Meher Ali Shah of Golra Sharif have been taken as case study due to their religious importance. It is a common perception that people practice religion according to their cultural requirements and this paper deals rituals keeping in view cultural practices of the society. It has given new direction to the concept of �cultural dimensions of religious analysis� by Clifford Geertz who says �religion: as a cultural system� i.e. a system of symbols which synthesizes a people�s ethos and explain their words. Eaton and Gilmartin have presented same historical analysis of the shrines of Baba Farid, Taunsa Sharif and Jalalpur Sharif. This research is descriptive and analytical. Primary and secondary sources have been consulted.

Indigenous Manuscripts of Ancient and Early Colonial Mesoamerica: 13th–16th Centuries

2020 ◽  
Author(s):  
Angélica J. Afanador-Pujol
Keyword(s):  
Catholic Church ◽  
Cultural Practices ◽  
Cultural Knowledge ◽  
Writing Systems ◽  
Colonial Era ◽  
Early Colonial ◽  
The Social ◽  
Lime Plaster ◽  
Indigenous Religions ◽  
And Function

In the area known as Mesoamerica (Mexico, Guatemala, parts of El Salvador, Honduras, and Belize), indigenous writers between the 13th and 16th centuries produced manuscripts using both pictographic and alphabetic-based texts. They worked closely with noble and priestly elites to meticulously design and paint manuscripts. Before the arrival of Europeans, writers worked on a variety of media, from animal hide and textiles to paper. They folded long sheets into accordion-like manuscripts, covered them in a lime plaster, and, using rich natural pigments, recorded complex writing systems. These books contained historical, religious, political, scientific, and cultural knowledge. They not only recorded information, but guided the lives of individuals and communities. Only fourteen of these manuscripts are known to survive, as Spanish conquistadors and friars destroyed the vast majority of them in their effort to eradicate indigenous religions during the conquest of the region in the 16th century. In the years following the Spanish invasion, Mesoamerican artists and scribes had to adapt to new demands from their indigenous patrons, the viceregal government, and the Catholic church. They learned to use the European alphabet and artistic conventions to produce new materials containing ethnographic, religious, and historical information. In addition, they transcribed and wrote speeches, songs, and poems, and produced legal documents to fight for their own rights and those of their communities, rulers, and patrons. Modern-day scholars have made great strides deciphering pre-Columbian writing systems and understanding the make, medium, and function of manuscripts. The vast corpus of colonial-era manuscripts has also been a productive field for understanding Mesoamerican thought, cultural practices, and the social and political forces that shaped colonial life and its literary production.

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