scholarly journals Towards Environmental Justice: An Ecopoetical Reading of Ikiriko and Otto’s Poetry

2020 ◽  
Vol 2 (4) ◽  
pp. 243-257
Author(s):  
Ochuko Esamagu
Keyword(s):  
Environmental Degradation ◽  
Traumatic Experiences ◽  
Ruling Class ◽  
Common People ◽  
Disciplinary Boundaries ◽  
The Earth ◽  
Global Issue ◽  
The Common ◽  
African Writers ◽  
Nigerian Literature

Ecology is a study that transcends disciplinary boundaries. It has roots in the sciences but enjoys a number of representations in the humanities, specifically through literature. Several African writers have in their imaginative works, portrayed the devastating condition of the environment in a 21st century technological-driven world and also proposed solutions to this malady. In fact, environmental degradation has become a global issue, hence, the pressing need for a lasting panacea. Attempts at literary ecocriticism in Nigerian literature have largely focused on prose fictional works and the poetry collections of older and second generation poets like Tanure Ojaide. Consequently, little research has been carried out on the representation of environmental degradation in the poetry of more contemporary poets like Ibiwari Ikiriko and Albert Otto. This paper therefore, is a critical, close reading of Ikiriko and Otto’s poetry engagement with environmental degradation. The paper adopts the notion of ecopoetry from the ecocritical theory, which accounts for poetry foregrounding questions of ethics in relation to the environment. It acts as a reminder to humans of their responsibility towards the earth and challenges the existing status-quo that has the environment and the common people at the mercy of the ruling class. In this paper, Ikiriko’s Oily Tears of the Delta and Otto’s Letter from the Earth are subjected to literary and critical analysis to examine their preoccupation with the destructive onslaught on nature, and the traumatic experiences of the marginalised. Amidst the environmental depredation, the poets express hope and revolutionary fervour towards the rejuvenation of their society.

Merchants and Society in Tokugawa Japan

1983 ◽  
Vol 17 (3) ◽  
pp. 477-488
Author(s):  
Charles D. Sheldon
Keyword(s):  
Sixteenth Century ◽  
Social Mobility ◽  
Social Reality ◽  
Social Hierarchy ◽  
Ruling Class ◽  
Common People ◽  
The Social ◽  
Tokugawa Period ◽  
The Common ◽  
The Military

Merchants in the Tokugawa period were placed at the bottom of the shinōkōshō hierarchy of samurai-peasants-artisans-merchants. This social hierarchy was produced by a combination of social reality at the time Japan was unified in the late sixteenth century and an ancient Chinese physiocratic theory, never taken very seriously, in practical ways, in China. Once the country was unified, the social mobility of the previous years, of a kind which permitted men of ability to climb from the lowest ranks to join the military nobility—Hideyoshi is the prime example of this mobility—was viewed, by Hideyoshi above all others, as a cause of prolonged chaos and internecine warfare. With the argument that war had been abolished and common people therefore no longer needed weapons, Hideyoshi carried out his ‘sword-hunt’. He thus established the most fundamental of the class distinctions, between the samurai, the ruling class, who now enjoyed a monopoly of bearing arms, and the common people, who were henceforth expected simply to produce the food and other necessities of life, and to pay their taxes, which remained high even though warfare was supposedly ended.

Merchants and Society in Tokugawa Japan

1983 ◽  
Vol 17 (3) ◽  
pp. 477-488 ◽  
Author(s):  
Charles D. Sheldon
Keyword(s):  
Sixteenth Century ◽  
Social Mobility ◽  
Social Reality ◽  
Social Hierarchy ◽  
Ruling Class ◽  
Common People ◽  
The Social ◽  
Tokugawa Period ◽  
The Common ◽  
The Military

Merchants in the Tokugawa period were placed at the bottom of the shinōkōshōhierarchy of samurai-peasants-artisans-merchants. This social hierarchy was produced by a combination of social reality at the time Japan was unified in the late sixteenth century and an ancient Chinese physiocratic theory, never taken very seriously, in practical ways, in China. Once the country was unified, the social mobility of the previous years, of a kind which permitted men of ability to climb from the lowest ranks to join the military nobility—Hideyoshi is the prime example of this mobility—was viewed, by Hideyoshi above all others, as a cause of prolonged chaos and internecine warfare. With the argument that war had been abolished and common people therefore no longer needed weapons, Hideyoshi carried out his ‘sword-hunt’. He thus established the most fundamental of the class distinctions, between the samurai, the ruling class, who now enjoyed a monopoly of bearing arms, and the common people, who were henceforth expected simply to produce the food and other necessities of life, and to pay their taxes, which remained high even though warfare was supposedly ended.

The Minangkabau South Coast

2017 ◽  
Author(s):  
Margaret Kartomi
Keyword(s):  
Musical Instruments ◽  
South Coast ◽  
The South ◽  
Common People ◽  
The Earth ◽  
History Of ◽  
The Common ◽  
Earth Goddess

This chapter explores the traditional pre-Muslim music, dance, and legend of the Minangkabau south coast, where descendants of local royalty claim descent from the luhak nan tiga heartland. Yet the style of their key songs and dances is quite different, based on locally told legends such as the pan-Sumatran west-coastal Sikambang legend about a mermaid (Sikambang) and the Earth Goddess Legend. The chapter first describes the music-related history of the former palaces and the common people on the south coast before discussing the shamanic rituals and dances; the bardic art of kaba (epic) performance. It then considers the songs and song-dances attached to three main legends: “Sikambang,” Bundo Kanduang (Earth Goddess), and the Seven Angels/Sisters legend. It also examines some other dances as well as the south coast's main musical instruments and ensembles.

scholarly journals INTERELATION OF ISLAM AND TRADITIONAL JAVA

Al'Adalah ◽  
2020 ◽  
Vol 23 (1) ◽  
pp. 11-21
Author(s):  
Tri Wahyudi Ramdhan
Keyword(s):  
Ethnic Group ◽  
Human Life ◽  
Common People ◽  
The Earth ◽  
The Common

The interrelation between religion and culture is very closely related to the traditions of human life so that religion often gives birth to culture or civilization for the enjoyment of human life on the surface of the earth. In the view of some sociologists, it is said that Islam is called the religion of civilization. In the case of the interrelation between religion and culture for the Javanese as the majority ethnic group in the archipelago, it is an interesting thing to study. Islam entered Java in a peaceful way, starting with the common people until gradually entering the palace level. The Javanese responded well to the entry of Islam to Java. Because Islam easily socializes with Javanese people. Javanese people are fascinated by Islamic teachings that introduce the unity of Allah. Islam is mixed with Javanese culture because Islam is intended to facilitate the spread of its religion. However, until now, Javanese culture is still attached to Islamic teachings, which are still mostly adhered to by Javanese people. Thus the author tries to discuss how the true beliefs that develop from the interrelation of religion (Islam) and Javanese culture, the response of Javanese culture to Islam and the response of Islam to Javanese cultur

scholarly journals TOK KU PALOHS ISLAH MOVEMENT IN TERENGGANU IN EARLY 20TH CENTURY

2021 ◽  
Vol 9 (09) ◽  
pp. 280-287
Author(s):  
Izziah Suryani Mat Resad ◽  
◽  
Ezad Azraai Jamsari ◽  
Napisah Karimah Ismail ◽  
Noorsafuan Che Noh ◽  
...  
Keyword(s):  
Qualitative Research ◽  
Historical Study ◽  
Early 20Th Century ◽  
Main Role ◽  
Ruling Class ◽  
Common People ◽  
Study Approach ◽  
British Occupation ◽  
The People ◽  
The Common

Many colonial British officers considered the Terengganu people as different from Muslims in other Malay states. They were considered as the most pious among the Muslims in Malaysia. They refused to accept British administration due to the influence of the scholars leadership in their lives. The attitude of the Terengganu people towards the British was due to the influence of scholars efforts, especially Tok Ku Paloh, who launched the Islah Movement to establish firmly the tenets of Islam among the population so that they did not stray from Islamic principles even after they were colonised by the British. He directed his efforts to all levels of society, the common people as well as the ruling class of Terengganu. This research is for the purpose of studying the role played by Tok Ku Paloh in his efforts to entrench the principles of Islam and prepare the people of Terengganu to face the threat of British occupation. This research is a qualitative research using historical study approach. Research finds that Tok Ku Paloh played a big role in implementing islah (revival) to entrench Islamic principles among the Terengganu population both through his own endeavour and his students, especially Sultan Zainal Abidin III who was in ruling power from 1881 to 1918. He succeeded in forming the next echelon of scholars, such as Haji Abdul Rahman Limbong who played the main role in continuing the endeavour to entrench Islam among the people of Terengganu. Scholars were also responsible for organising the reaction of the Terengganu people against British colonisation after the demise of Tok Ku Paloh and Sultan Zainal Abidin III.

Between High Culture and Low Culture; and also The Difference Between Popular Culture and Folk Culture

2019 ◽  
Vol 7 (8) ◽  
pp. 12
Author(s):  
Kunal Debnath
Keyword(s):  
Popular Culture ◽  
Folk Culture ◽  
Common People ◽  
High Culture ◽  
The World ◽  
The Common ◽  
The Difference ◽  
Low Culture

High culture is a collection of ideologies, beliefs, thoughts, trends, practices and works-- intellectual or creative-- that is intended for refined, cultured and educated elite people. Low culture is the culture of the common people and the mass. Popular culture is something that is always, most importantly, related to everyday average people and their experiences of the world; it is urban, changing and consumeristic in nature. Folk culture is the culture of preindustrial (premarket, precommodity) communities.

Myths about COVID-19

2020 ◽  
Vol 11 (SPL1) ◽  
pp. 907-912
Author(s):  
Deepika Masurkar ◽  
Priyanka Jaiswal
Keyword(s):  
World Health ◽  
Indian Society ◽  
Common People ◽  
The World ◽  
New Type ◽  
The Media ◽  
Personal Level ◽  
Novel Virus ◽  
The Common ◽  
Health Organization

Recently at the end of 2019, a new disease was found in Wuhan, China. This disease was diagnosed to be caused by a new type of coronavirus and affected almost the whole world. Chinese researchers named this novel virus as 2019-nCov or Wuhan-coronavirus. However, to avoid misunderstanding the World Health Organization noises it as COVID-19 virus when interacting with the media COVID-19 is new globally as well as in India. This has disturbed peoples mind. There are various rumours about the coronavirus in Indian society which causes panic in peoples mind. It is the need of society to know myths and facts about coronavirus to reduce the panic and take the proper precautionary actions for our safety against the coronavirus. Thus this article aims to bust myths and present the facts to the common people. We need to verify myths spreading through social media and keep our self-ready with facts so that we can protect our self in a better way. People must prevent COVID 19 at a personal level. Appropriate action in individual communities and countries can benefit the entire world.

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