The Adopted People's Present Life-Adjustment

2021 ◽  
pp. 64-80
Author(s):  
Lois Raynor
Keyword(s):  
1994 ◽  
Vol 29 (3) ◽  
pp. 177-185 ◽  
Author(s):  
L. Eugene Thomas

Beliefs and feelings about death are excerpted from interviews conducted with elderly English men and women, who were viewed as spiritually mature by those in their community. Respondents reported a wide range of beliefs about death, reflecting their personal experience, but none reported fear of death. Subtle sex differences were noted: men tended to picture death in spatial terms, of moving into a new dimension, while women tended to describe death in terms of relationships. Overall the respondents indicated that they placed a positive value on death, viewing it as a continuation of, and source of meaning for their present life.


2021 ◽  
pp. 146247452110071
Author(s):  
Emma Villman

The ambition of living ‘a normal life’ appears to be common among prisoners prior to release. Besides portraying for the life desired upon release, the notion of a normal life can say something about what the persons aspiring to it thinks of their present life, what they want their life to be like in future, and what they consider attainable. This article explores the subjective and social considerations of prisoners’ desires for normality. Qualitative interviews with prisoners at low-security open prisons in Finland ( N = 45) revealed three narratives of normality: (1) nostalgic normality, balancing the disruption caused by imprisonment; (2) imagined normality, envisioning a future life script; (3) challenging views of normality, which is still desired, but whose legal and conventional norms are contested. While prison authorities and prisoners generally idealize normality in terms of conduct, prisoners’ stories reveal that they utilize the notion for a number of reasons. The personal narratives of normality can function as genuine and strategic expressions of conformity or resistance. In their narratives, the prisoners disclose the obstacles to normality that they anticipate, showing the uncertainty behind their simple wish to “just live a normal life.”


1967 ◽  
Vol 2 ◽  
pp. 118-125
Author(s):  
Carl Diehl

Man's life is predetermined by Karma. The deeds of an earlier existence bear their fruits in the present life. That is why the poor man is poor and the rich is happy with his wealth and good fortune. One man is born a brahman and another spends his days as a pariah. The law of Karma has spread in the wake of Buddhism all over the Indian continent and far beyond, whereas its complement and presupposition Samsara for the most part appears as an intellectual conception with little foundation in popular belief. But Karma is not blind. On the contrary it is absolutely just, and for that very reason inescapable. This is, however, modified in so far as good deeds are both possible and profitable. The fatal consequences of the Karma of previous births end with this span of existence. Life hereafter will depend on the fruits of accumulated Karma here and now.


Author(s):  
Lona Moutafidou

In Kenneth Lonergan’s film Manchester by the Sea, screened in 2016, Lee commits a life-changing mistake: on his way to the mini-market, he forgets to put the screen on the fireplace. Upon his return, he becomes a numbed witness to the spectacle of his own family tragedy as the authorities remove his children’s bodies from the burning house scene. This significant event is represented through a sequence of flashbacks, which designates said cinematic device as one of the film’s most important features. Indeed, in The Trauma Question, Roger Luckhurst approaches the flashback as “the cinema’s rendition of the frozen moment of the traumatic impact . . . flash[ing] back insistently in the present because the image cannot yet or perhaps ever be narrativized as past.” Years after the incident, and still unable to address the wound of his parental negligence and child-death trauma, Lee dreams of his dead daughter suggestively asking, “Daddy, can’t you see we are burning?” The question echoes the one from Freud’s The Interpretation of Dreams, where another father dreams of his dead child being burnt. In Unclaimed Experience: Trauma, Narrative, and History, Cathy Caruth examines Freud and Lacan’s analysis of this question as to the significance of grief articulation, trauma coping and trauma persistence in sleep and awaken reality. The purpose of this article is to examine anachrony as a feature which exalts the dysfunctional inertia of a present life and of a traumatized mind afflicted by events which have been impossible to either register, integrate or narrate. Secondly, the article will try to unearth the mechanics of Lee’s grief and guilt via his daughter’s question. Emphasis will be placed on Lee’s inability to assume what Caruth calls the “ethical burden of survival” when asked to be his orphaned nephew’s guardian. This will be viewed as a reminder of Lee’s failure as a parent and as a challenge and invitation for the character to recover from the vacuum of his current death-in-life.


K ta Kita ◽  
2017 ◽  
Vol 5 (1) ◽  
pp. 90-94
Author(s):  
Katarina Septi ◽  
Ribut Basuki

This paper explained the process and the result of my final project which is a screenplay entitled Going Home. The screenplay is about Dahlia, a thirteen-year-old girl who was born and grew up in Australia. Then, she has to return to Jakarta, Indonesia and continue her education in Indonesia. She has an assignment about history of Indonesia. She needs to write one of heroic history of Indonesia with her own words and write her reflection about it. Once, she goes to Surabaya for a holiday and stays at Majapahit Hotel Surabaya. In the hotel, she experiences the past life about several historical moments by going back and forth to a past life and present life. After experiencing it, she can feel and understand the spirit of the Indonesian revolutionary heroes. She respects Indonesia heroes more. Also, she can encourage her friends to love Indonesia better and to blend in diverse group of ethnics as strong and one Indonesian who support to improve Indonesia. I would like to show that young generations are now lack the spirit to build their country. They forget to become one; One Land, One Nation, One Language. This creative work focuses on how history of Indonesia can help young generations to gain the spirit of Indonesian revolutionary heroes to love and improve Indonesia. To put this issue into a form of entertainment, I decided to make a screenplay which type of genre is adventure fantasy. 


Author(s):  
Mursalat Kulap ◽  
Mr. Warto ◽  
Hermanu Joebagio

Nani Wartabone is one of the Indonesian nationalist leaders who came from Gorontalo. Nationalism of Nani Wartabone implemented in the form of various movements of resistance against Dutch colonial rule, the Japanese military occupation, revolution in defending independence, until the threat of national disintegration Indonesia after independence. Nani Wartabones’ nationalism is not nationalism that leads to chauvinism, but a nationalism that has come from an egalitarian view and leaning on humanitarian aspects. Thus, nationalism of Nani Wartabone is very important if it is implemented in the present life as a cornerstone of the nation character building of Indonesia. This writing will analyze how the concept of Nani Wartabones’ nationalism, and its implementation in the present.


Author(s):  
Baktya Tri Setiono ◽  
Endang Nurhayati

This research aims to (1) inventory and describe the manuscript of Serat Gembring Baring, (2) display and describe the teachings to reach life safety in the manuscript, (3) explain the character values in the manuscript.  The data are all text or lyrics song in the manuscript. The type of this research was descriptive research with a content analysis method. The process of collecting the data is done by reading technique, taking note and also selecting or reducing the data. The data were analysed descriptively. The validity of the data was gained through semantic validity. Intrarater and interrater reliabity was used to gain the reliability of the data. From the results of the analysis, there are 11 text of Serat Gembring Baring and the manuscript used in this research is still well. There were 6 things that must be done to achieve safety, 1) must have knowledge; 2) must learn about theology (Islam) and science of Java; 3) do the goodness; 4) stay away from the bad things; 5) always pray; and 6) have faith. There are 10 character values in Serat Gembring Baring still related to present life, including religiousity, honesty, discipline, preserance, democracy, curiousity, respect, friendliness, sociability, and responsibility.


Kulturstudier ◽  
2010 ◽  
Vol 1 (2) ◽  
pp. 38
Author(s):  
Tina Wilchen Christensen

<div>Artiklen vil belyse de mekanismer, der ligger til grund for et velfungerende f&aelig;llesskab&nbsp;i en af Indre Missions ungdomsforeninger i &Aring;rhus. Troen har p&aring; forskellige&nbsp;m&aring;der en central position i f&aelig;llesskabet, og denne artikel vil argumentere for de&nbsp;unges tro som en social identitet, idet deres habitus synes at have en afg&oslash;rende&nbsp;betydning for den og deres oplevelse af det religi&oslash;st funderede f&aelig;llesskab. Artiklenvil ogs&aring; belyse, hvordan Biblen og dens fort&aelig;llinger udg&oslash;r den fortolkningsramme,&nbsp;som de unge er opvokset med og forst&aring;r livet igennem. Artiklen viser&nbsp;desuden den rolle, det kollektive samv&aelig;r spiller i de unges konstruktion af Gud&nbsp;og egen identitet som kristen.</div><div><br /></div><div><br /></div><div>Faith as common ground- community feeling among young evangelicals in Denmark</div><div><br /></div><div>The aim of this article is to demonstrate the mechanisms that underlie a youth association in the so-called Home Mission, a branch of the Evangelical Lutheran Church of Denmark. It is the result of anthropological research focusing on the sense of community among members aged between 15 and 27. In a number of ways faith plays a central role in the community, and the main argument of the article is that the young people's faith constitutes a social identity, since their habitus seems to have a decisive impact on their experience of the faith-based community. The article further demonstrates how the Bible and its narratives form the framework of interpretation with which the young people have grown up, and which, in their present life as adults, continues to mould their understanding and view of life, as well as the role that collective interaction plays in the young people's construction of God and their own identity as Christians. A core argument in the article is that faith is a socialization into a structure which results in all participants having the same frame of reference and therefore experiencing a strong feeling of community with one another within this particular wing of the Church of Denmark.&nbsp;<br /> <br /></div>


Author(s):  
David W. McIvor

This chapter begins with a discussion of an event that came to be known as the Greensboro Massacre. On November 3, 1979, Ku Klux Klansmen disrupted a scheduled rally in a black public-housing neighborhood planned by the Communist Workers Party (CWP). Violent confrontations between the demonstrators and white supremacists resulted in the death of five CWP members and activists. It is argued that Greensboro dramatizes the full range of what could be described as the politics of mourning. The chapter then turns to the Greensboro Truth and Reconciliation Commission (GTRC), a grassroots-organized TRC that operated in Greensboro, North Carolina, from 2004 to 2006. The GTRC marked the creation of public space for dialogue and deliberation about a painful event in the city's history and the complicated pathways between that event and the present life of the community. The GTRC, when contextualized within a democratic theory of mourning, can provide a model for similar means and mechanisms of responding to the frustrations, blockages, and confusions within our con temporary politics of grief.


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