scholarly journals Women in Literature (Fadila Faruq)

2018 ◽  
Vol 212 (1) ◽  
pp. 241-266
Author(s):  
Dr. Suhad S. Sahib
Keyword(s):  
Social Relations ◽  
Intimate Relationships ◽  
The Body ◽  
Arab Women ◽  
Central Authority ◽  
Women In Literature ◽  
The Social ◽  
The World ◽  
Intimate Relations ◽  
And Control

After the finishing of the research, we found the following results: The writer has sought to search for what they were through the heroines were often open text voice of equality, and take the heroines of women's rejecting voices the marginalization and persecution and to advocate openness to the world, it owes a world governed by traditions and superstitions. Touched on topics of interest to women crossing of the suffering of Arab women that hurt of sexual oppression, spinsterhood, and the violence of the man, her novel represent a cry against feminist ideas of traditional and stereotypical suffered by mothers in the stillness and silence. Taken from the body axis of subjects and penetrated the depth of the social relations and psychological generated through it, but most of her novels are breaking taboos has boldly as high in the description of intimate relations. - The masculine power is considered as the strategic entrance to the persecution of feminist is the central authority and control over the oppressed in society and especially the Algerian society, especially as this was the authority is the authority of the Father. Did not denounce the authority of the Father, but long-pen authority of the husband and brother. Masculine authority is in the eyes of the writer is the authority racist dictatorship, they are calling for the lost harmony between the female and masculine power, they are rejecting the personality of the woman in Haramlik or Psychological tension which is necessary characters and suffering from spiritual unity in spite of the presence of the man, the husband. Then enter into a world of utopia to achieve what cannot be achieved on the ground. At the level of the language we note that it choose the language appropriate to the contents of that address Sometimes it tends to discipline and sometimes tend to slang, but it did not disturb the nerve, especially with male photographed moments of intimate relationships.

Myriad Aspects of Secular Thinking on Malayali Cuisine

GIS Business ◽  
2019 ◽  
Vol 14 (3) ◽  
pp. 202-206
Author(s):  
SAJITHA M
Keyword(s):  
Social Status ◽  
Daily Life ◽  
Social Indicators ◽  
The Body ◽  
Human Being ◽  
Healthy Life ◽  
The Social ◽  
The World ◽  
History Of ◽  
Civilized Society

Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body.  The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases.  The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[1]

Unmaking and Remaking the World in Long-Term Solitary Confinement

2018 ◽  
Vol 1 (1) ◽  
pp. 16
Author(s):  
Lisa Guenther
Keyword(s):  
The Body ◽  
Solitary Confinement ◽  
Hunger Strike ◽  
State Prison ◽  
Legal Documents ◽  
The Social ◽  
The World ◽  
Collective Resistance ◽  
Civil Death

In The Body in Pain, Elaine Scarry analyzes the structure of torture as an unmaking of the world in which the tools that ought to support a person’s embodied capacities are used as weapons to break them down. The Security Housing Unit (SHU) of California’s Pelican Bay State Prison functions as a weaponized architecture of torture in precisely this sense; but in recent years, prisoners in the Pelican Bay Short Corridor have re-purposed this weaponized architecture as a tool for remaking the world through collective resistance. This resistance took the form of a hunger strike in which prisoners exposed themselves to the possibility of biological death in order to contest the social and civil death of solitary confinement. By collectively refusing food, and by articulating the meaning and motivation of this refusal in articles, interviews, artwork, and legal documents, prisoners reclaimed and expanded their perceptual, cognitive, and expressive capacities for world-making, even in a space of systematic torture.

Байгаль, экологийн сэдэвт монголын аман болон орчин үеийн яруу найргийн бүтээлүүд (= Произведения устной и современной поэзии о природе и экологии)

2020 ◽  
Vol 15 (3) ◽  
pp. 189-206
Author(s):  
Alimaa A. ◽  
◽  
Tseveendorj D. ◽  
Keyword(s):  
Historical Memory ◽  
Social Changes ◽  
Nature Protection ◽  
Protection Measures ◽  
Cry For Help ◽  
The Social ◽  
The World ◽  
Man And Nature ◽  
Freshwater Reservoir ◽  
And Control

The social priorities of literature are the tribune of environmental idiology. Today, in the Mongolian literature, the direction of ecocriticism has been established. This article makes an analysis in traditional Mongolian poetry and modern poetry on the topic of nature conservation and ecology. In Mongolian folklore praise the purity of nature and the motherland. His idol of pure nature is praise and praise. But each species has its own color. The topic of nature protection in Mongolian folklore (Orthodoxy, Magtaal-praise, Tuul-epic, du-folk songs and myth) is that a person should not control and control nature but understand and convert to nature as a living creature; means that people will have a natural relationship, a balanced and safe life. Probably, there is not a single poet of Mongolia who does not address the topic of “man and nature”. Each in its own way perceives nature, and each in its own way revealing to the reader the world of nature and himself in this world. The space of the “Mongolian spirit” created by the poet is filled with natural landscapes, people, and historical memory. His ancestors and descendants, the dead and living, are called upon to preserve this space and believing that nature and civilization can exist in equal harmony, he would like to reconcile them among themselves. Therefore, the poems of Mongolian poets writing about nature sound like a distress signal, like a cry for help to nature. This is a feature. That is why Mongolian writers have initiated environmental protection measures. They stopped the construction of a chemical plant on Lake Hubsgul. The lake is the main freshwater reservoir in the world. Mongolian writers also warned that the pine forest “Tuzin Nars” was destroyed in nature every year billions of tons of waste. With such an attitude of man to nature on Earth there will soon be nothing left. There are examples of the writer C. Galsan, who planted 360 thousand trees. In this article we propose that we do not limit the observation and conclusions about the mastery of writers to the nature of the writings, but take into account personal, mental and social changes in the environment.

Modernité et néo-clercs

1982 ◽  
Vol 29 (4) ◽  
pp. 283-295 ◽  
Author(s):  
Josianne Bodart
Keyword(s):  
Social Work ◽  
Social Worker ◽  
Turn Of The Century ◽  
The Body ◽  
Mutual Aid ◽  
Medical Field ◽  
Reference Models ◽  
The Social ◽  
The World ◽  
And Training

While mutual aid is secular, social work as a profession is not yet a hundred years old, and training in this field only began at the turn of the century. Neither priest nor doctor, but equally devoted and competent, the social worker is half-way between the two. His relay function is mediatized by a salary received not from his client, but from an institution which acknowledges he has a cer tain effectiveness. Social work thus reminds us at one and the same time of the priest's priesthood and the doctor's specializa tion. This neo-cleric treats the soul as well as the body and he has ambiguous relations with spelialized institutions which are in pur suit of the sacred or in pursuit of health. The social worker tries to find reference models both in the religious world and in the medi cal world. Furthermore, an analysis of his discourse reveals that he mobilizes items of counter-legitimacy with respect to both the religious and the medical field. This intentionally marginal belonging to two worlds leads him to constantly have doubts about the objectives to be pursued and the decisions to be taken. It is probably in this perspective that the feeling of uneasiness which persuades the world of social work and which prevents these professionals from getting away from vagueness and uncertainty, should be understood.

scholarly journals The Revival of Sang Hyang Dedari Dance: A Phenomenological Approach To Social-Ecological Reconstruction in Bali

2017 ◽  
Vol 1 (1) ◽  
pp. 72
Author(s):  
LG Saraswati Putri
Keyword(s):  
Community Engagement ◽  
Social Relations ◽  
Local Community ◽  
Phenomenological Approach ◽  
The Body ◽  
Ecological Value ◽  
The Social ◽  
Sacred And Profane ◽  
History Of ◽  
Ecological Reconstruction

This research and community engagement investigates an ancient Balinese ritual known as Sang Hyang Dedari. The dance is interrelated to an agricultural aspect of the traditional Balinese living. As the Balinese struggle to maintain their values from the constant threat of modernization and industrialization, this dance reveals the powerful impact of creating an awareness of socio-ecological equilibrium. The effort made by the villagers of Geriana Kauh, Karangasem, displays how local community rebuilds its environment based on their traditional ecological value. Analyzing Sang Hyang Dedari dance through phenomenological approach, thus, it can be discovered how the ritual sustains the social relations. The bodies of the dancers are the center of an elaborate nexus between people, nature and god. To understand how the dualism of sacred and profane bodies, this research utilizes the body theory by Maurice Merleau-Ponty. The importance of phenomenology as a theory relates to the understanding on how the ritual works as an event in its totality. Understanding the unity between the presence of the divine, nature and human. The output of this research and community engagement is a museum built in cooperation between University of Indonesia with the villagers of Geriana Kauh, Karangasem. As the performance and knowledge about Sang Hyang Dedari appeared to be scarce, this museum is a form of collaboration to retrace the history of Sang Hyang Dedari ritual, in an attempt to conserve the ancient knowledge.

The Purchase of Intimacy

2010 ◽  
Author(s):  
Viviana A. Zelizer
Keyword(s):  
Everyday Life ◽  
Social Relations ◽  
Intimate Relationships ◽  
Distinctive Pattern ◽  
Payment Systems ◽  
Monetary Transfers ◽  
Intimate Relations

This chapter examines the question: Under what conditions, how, and with what consequences do people combine monetary transfers with intimate relationships? It suggests that intimate relations involving monetary transfers include a variety of social relations, each marked by a distinctive pattern of payment. First, people routinely differentiate meaningful social relations; among other markers, they use different payment systems to create, define, affirm, challenge, or overturn such distinctions. Second, such distinctions apply to intimate social relations, including those having a sexual component. People regularly differentiate forms of monetary transfers in correspondence with their definitions of the sort of relationship that obtains between the parties. They adopt symbols, rituals, practices, and physically distinguishable forms of money to mark distinct social relations. The chapter shows that when payments within intimate relations become matters of legal dispute, lawyers and judges apply their own differentiating categories, which also turn out to be relational. It explores how this application of categories leads to a problem of translation, as participants in disputes go from categories of everyday life to legal classifications and back.

From Sustainability to Flourishing

2017 ◽  
pp. 147-166
Author(s):  
James Miller
Keyword(s):  
Practical Experience ◽  
The Body ◽  
Political Order ◽  
Human Species ◽  
Ecological Civilization ◽  
Nature And Culture ◽  
The Social ◽  
Local Contexts ◽  
The World

An ecological civilization is one in which the social, cultural, and political order is rooted in the capacity of nature to promote the flourishing of the human species. The Daoist tradition offers four insights that can help promote this: (1) an aesthetics of flourishing founded on the practical experience of the world in the body; (2) an ethic of flourishing founded on the mutual porosity and vulnerability of the world and the body; (3) a politics of flourishing founded on a democracy of local contexts; (4) a spirituality of flourishing founded on religious themes of consumption, violence, death, and transcendence. Altogether this produces a vision of flourishing based on overcoming the modern dichotomies of self and world, matter and spirit, nature and culture.

Cyborg Anthropology

2022 ◽  
pp. 145-201
Keyword(s):  
Social Relations ◽  
The Body ◽  
Human Being ◽  
Machine System ◽  
Exchange Of Information ◽  
The Social

In this chapter, the body is re-envisioned as a cybernetic organism, and new types of exchange of information, matter, and energy are anaylsed. Through the cybernetic understanding of a human being as a machine system, it is possible for man to modify and replace lost organs or functions and create a partially artificial being. When the body becomes a scientific and technological creation and real relationships become a cyborg prosthesis of the non-human, the body and the social relations become a problem of cybernetic functioning.

Habitus and Field

2010 ◽  
Author(s):  
Anna Leander
Keyword(s):  
Social Life ◽  
Social World ◽  
The Body ◽  
International Studies ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Individual ◽  
Implicit And Explicit ◽  
Heuristic Devices

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.

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