4. Establishing the “World of Heaven’s Principles”: The “Other World” of New Confucianism

2021 ◽  
pp. 61-76
Keyword(s):  
The Other ◽  
New Confucianism ◽  
The World ◽  
Other World

Sectarian struggle in the Middle East and the new Alliances

2019 ◽  
pp. 337
Author(s):  
Harith Qahtan Abdullah
Keyword(s):  
Middle East ◽  
Critical Period ◽  
The Other ◽  
New Era ◽  
Islamic World ◽  
The World ◽  
Gulf States ◽  
Other World ◽  
Islamic Civilization ◽  
New Formation

Our Islamic world passes a critical period representing on factional, racial and sectarian struggle especially in the Middle East, which affects the Islamic identification union. The world passes a new era of civilization formation, and what these a new formation which affects to the Islamic civilization especially in Syria, Iraq, Yemen, and Lebanon. The sectarian struggle led to heavy sectarian alliances from Arab Gulf states and Turkey from one side and Iran states and its alliances in the other side. The Sunni and Shia struggle are weaken the World Islamic civilization and it is competitive among other world civilization.

scholarly journals FOREST IN THE BASHKIRS' VIEW OF THE WORLD

2022 ◽  
pp. 33-40
Author(s):  
Ю. А. Абсалямова
Keyword(s):  
World View ◽  
Construction Materials ◽  
The Other ◽  
Aesthetic Perception ◽  
Food Protection ◽  
Other Hand ◽  
The World ◽  
Other World ◽  
The One ◽  
The Relationship

В статье анализируются особенности восприятия лесного пространства башкирами. На основе языковых, фольклорных материалов сделана попытка раскрыть различные аспекты взаимоотношений лес - человек, образ леса в картине мира башкир. Как и в большинстве традиционных культур, в целом мифологический образ леса носит отрицательный характер. В фольклоре он часто описывается как тёмный, мрачный, неизвестный, таящий опасности, противопоставляясь обжитому и освоенному пространству селений. Лесной пандемониум также представлен в основном отрицательными персонажами. В целом образ леса в традиционной картине мира башкир предстаёт довольно неоднозначным. С одной стороны - это категория, связанная с потусторонним миром, неизведанная, «чужая» территория. С другой - лес издавна являлся источником различных благ - в виде строительного материала, пушнины, различных продуктов питания, укрывал от врагов. The article analyzes the features of Bashkirs' perception of the forest space. On the basis of the materials of the epos, folklore, folk ideas, an attempt was made to reveal the various aspects of the relationship between forest and man, the image of the forest in Bashkirs' world view. As in most traditional cultures, the mythological image of the forest as a whole is negative. In folklore, it is often described as dark, gloomy, unknown, fraught with danger, being contrasted with the inhabited and developed space of the villages. The forest pandemonium is also represented mainly by negative characters. On the other hand, in the domestic perception forest is valued for the benefits derived from it: shelter, food, protection from enemies. In addition, Bashkirs, distinguished by a developed aesthetic perception and contemplative thinking, appreciated its beauty, which is also reflected in folklore. In general, the image of forest in the Bashkirs' traditional view of the world appears rather ambiguous. On the one hand, it is the category associated with the other world, unknown, «foreign» territory. On the other hand, the forest has long been a source of various benefits - in the form of construction materials, furs, various food products, and it sheltered them from enemies.

Inside and Outside the Mirror: Mongolian Shamans’ Mirrors as Instruments of Perspectivism

Inner Asia ◽  
2007 ◽  
Vol 9 (2) ◽  
pp. 173-195 ◽  
Author(s):  
Caroline Humphrey
Keyword(s):  
The Other ◽  
The World ◽  
The Dead ◽  
Other World

AbstractThis article explores the implications of the fact that shamans’ mirrors, and mirrors in general, have two quite different sides, one reflecting images and the other a dull blank or imagined as a teeming other world. It is argued that, for shamanists, the far side of themirror is conceived as the world of the dead, which is populated by spirits. Living people can, in certain circumstances such as divination, see ‘through’ the mirror into that world, and shamans when interacting with spirits in trance place themselves inside it. Two different perspectives, of the living and of the souls/spirits, are thus produced. The article ends with some speculations about the non-symmetrical character of these perspectives and concludes that the Mongols upholding these traditions are not post-moderns.

African Indigenous Religions

2020 ◽  
Author(s):  
Walter E.A. van Beek
Keyword(s):  
Everyday Life ◽  
The Other ◽  
Social Structures ◽  
Indigenous Religion ◽  
The Social ◽  
The Family ◽  
The World ◽  
Other World ◽  
Indigenous Religions ◽  
The Village

There is not one African indigenous religion (AIR); rather, there are many, and they diverge widely. As a group, AIRs are quite different from the scriptural religions the world is more familiar with, since what is central to AIRs is neither belief nor faith, but ritual. Exemplifying an “imagistic” form of religiosity, these religions have no sacred books or writings and are learned by doing, by participation and experience, rather than by instruction and teaching. Belonging to specific local ethnic groups, they are deeply embedded in and informed by the various ecologies of foragers, pastoralists, and horticulturalists—as they are also by the social structures of these societies: they “dwell” in their cultures. These are religions of the living, not so much preparing for afterlife as geared toward meeting the challenges of everyday life, illness and misfortune, mourning and comforting—but also toward feasting, life, fertility, and togetherness, even in death. Quiet rituals of the family contrast with exuberant public celebrations when new adults re-enter the village after an arduous initiation; intricate ritual attention to the all-important crops may include tense rites to procure much needed rains. The range of rituals is wide and all-encompassing. In AIRs, the dead and the living are close, either as ancestors or as other representatives of the other world. Accompanied by spirits of all kinds, both good and bad, harmful and nurturing, existence is full of ambivalence. Various channels are open for communication with the invisible world, from prayer to trance, and from dreams to revelations, but throughout it is divination in its manifold forms that offers a window on the deeper layers of reality. Stories about the other world abound, and many myths and legends are never far removed from basic folktales. These stories do not so much explain the world as they entertainingly teach about the deep humanity that AIRs share and cherish.

Abraham Kuyper’s Lectures on Calvinism

2020 ◽  
pp. 327-341
Author(s):  
Richard J. Mouw
Keyword(s):  
Human Life ◽  
The Other ◽  
Theological Seminary ◽  
Human Beings ◽  
World Views ◽  
Presence Of God ◽  
Fundamental Relationship ◽  
The World ◽  
Other World ◽  
Princeton Theological Seminary

Abraham Kuyper’s Lectures on Calvinism make available in printed form his 1898 Stone Lectures delivered at Princeton Theological Seminary, locating ‘Calvinism’ amongst other major philosophies and religions. Given the erroneous manner in which each of these other world-views—Paganism, Islamism, Romanism and Modernism—depict the fundamental relationship between God and the world, they cannot help but fall far short in their understandings of the other two basic relationships: between human and human, and between humankind and the rest of created reality. Calvinism alone, then, with its conception of human life as lived directly (in an unmediated manner) in the presence of God, can preserve the all-important conviction that all of human life, including the relationships of human beings to the non-human creation, be carried out in obedience to the Creator who desires the flourishing of the whole creation.

scholarly journals Whiteness Studies and the Colonial Aesthetic: Western Popular Culture and the Representations of Race

2006 ◽  
Vol 29 (2) ◽  
pp. 66-85
Author(s):  
Isabel Cserno
Keyword(s):  
Popular Culture ◽  
The Other ◽  
Whiteness Studies ◽  
The World ◽  
Other World ◽  
High Noon

As I have said before, planters are not poetical; but, my heart; if I possessed this place, methinks while young morning blushed, or high noon slept, or gentle dewy evening made nature think and pause, I would stroll upon my terrace, or sit, three parts recumbent, on one of those old oak chairs with Hasting's coronet on it, and forget the world of strife and penury and pain, till I lapsed into a citizen of the other world of peace and plenty and joy!

scholarly journals BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS

2021 ◽  
pp. 159-167
Author(s):  
Игорь Георгиевич Петров
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
The Other ◽  
The People ◽  
The World ◽  
Other World ◽  
Methodological Principles ◽  
The One ◽  
Ceremonial Life ◽  
Religious Nature

Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.

scholarly journals Апофатика русского языка и культурыв творчестве Н. С. Гумилева(на примере стихотворения «Жираф»)

2020 ◽  
Author(s):  
M.A. Dudareva
Keyword(s):  
Real World ◽  
Russian Language ◽  
The Other ◽  
The Moon ◽  
Lake Chad ◽  
The Real ◽  
Language And Culture ◽  
The World ◽  
The Status ◽  
Other World

Апофатика русского языка и культуры, проявляющаяся на концептуальном уровне языка, составила проблемное поле исследования, цель которого заключается в выявлении апофатических идей, заключенных в стихотворении Н. С. Гумилева Жираф . Материалом для исследования послужил текст данного произведения, а также работы российских и зарубежных культурологов и литературоведов. Методология сводится к целостному анализу художественного текста с применением структурно-типологического и сравнительно-сопоставительного методов исследования. Автор отмечает присутствие в стихотворном тексте двух топосов: мира, в котором пребывают герои, и далекого мира Африки. Этот мир создает в произведении фольклорную сакральную реальность, которая не может быть описана иначе, чем через отрицание категорий реального мира. Идеальная африканская страна света, иное царство , доступна только при абсолютном доверии, вере в ее существование, и в этом проявляется апофатичность описанной поэтом ситуации.The article considers the problem of the apophatics of the Russian language and culture, which manifests itself at the conceptual level of the language. The aim of the study is to identify apophatic ideas contained in Gumilyovs poem The Giraffe. The material for the study was the text of this work, as well as the works of Russian and foreign cultural scientists and literary scholars. The methodology is reduced to a holistic analysis of a literary text using structural, typological and comparative methods of research. These methods allow studying the features of the penetration of the folklore tradition (and with it the tanatological complex) into a work of art. The author points out the connection of adjectives bearing the semantics of the inexplicable with the apophatic picture of the world, which finds expression in philological studies, especially those related to mortal problems. In popular culture, ideas related to the other world acquire the status of the unknown, and this world appears as the inverse correlate of the real world. In close connection with this, two topoi in the text of the studied poem are noted: the world in which the characters live and the distant world of Africa. The latter world creates a folklore reality in the work. The poet compares the image of a giraffe with the Moon, which occupied one of the main places in the traditional cosmogony of the peoples of Africa. Mythological consciousness often identifies animals with celestial objects, so it can be assumed that Gumilyov rethought the plot about the Moon disguised in the skin of an animal. The far Lake Chad is an image of the other world, an ideal land, and the image of a giraffe symbolizes a breakthrough from darkness to light. In this context, the narrator of the poem, turning to his beloved, appears as a priest prophesying about the sacred reality. He cannot describe this reality to the heroine other than by denying the categories of the real world, and this manifests the apophaticity of the situation. The heroines crying is perceived as catharsis, also revealing the sacred sphere. The folkloristic commentary and analysis of the lexical units of the text led to the conclusion that the heroes of the poem (the narrator and his silent listener) are physically in one space, but metaphysically belong to different worlds. The paradox of the space is that the ideal African country of the light, another kingdom, is accessible only with absolute trust, faith in its existence. This is the apophatic effect in Gumilyovs poem The Giraffe.

scholarly journals Literary Concept of Dog: Dog’s Death Scenario in American Mass Fiction

2021 ◽  
Vol 22 (4) ◽  
pp. 1116-1125
Author(s):  
N. V. Rabkina ◽  
O. V. Valko
Keyword(s):  
Twentieth Century ◽  
American Literature ◽  
Coming Of Age ◽  
The Other ◽  
Twilight Zone ◽  
Scientific Publications ◽  
The World ◽  
Mass Literature ◽  
Other World ◽  
Modern Mass

The present research featured the dog’s death scenario in twentieth-century American mass fiction based on Robert McCammon’s novels. The authors believe that the popularity of this scenario has its roots in mythology and precedent texts of the linguaculture in question. In global mythology, dogs dwell in the twilight zone between the world of the living and the world of the dead. Modern mass literature preserved this function of the dog as a guide into the other world. As a child extrapolates the episode of their pet’s death, they enter the threshold situation that triggers the awareness of their own death, thus providing access to experience available only at subconscious level. The authors review scientific publications that feature the concept of dog, give classical examples of American literature that shaped the etalon scenario of a dog’s death, and support them with episodes from R. McCammon’s works "Where the Red Fern Grows". Modern mass fiction adopted the etalon scenario of a dog’s death from a story by Wilson Rawls. This scenario presupposes obligatory stages of acceptance and coming-of-age. Any modifications of the etalon scenario result in stagnation or death of the personage.

scholarly journals LA NOCIÓN DE PERSONA Y EL CONCEPTO DE IXTLAMATKI EN LA VISIÓN DEL MUNDO DE LOS NAHUAS DE LA SIERRA NEGRA DE PUEBLA

2007 ◽  
Vol 2 (4) ◽  
Author(s):  
Laura Romero
Keyword(s):  
World View ◽  
The Other ◽  
Human Being ◽  
The World ◽  
San Sebastian ◽  
Human World ◽  
Other World ◽  
The One ◽  
Alter Ego ◽  
Sierra Negra

En la cosmovisión de los nahuas de San Sebastián Tlacotepec, municipio perteneciente a la Sierra Negra de Puebla, la noción de persona es uno de los ejes vertebrales para entender la forma en que es concebido elixtlamatki, el que sabe ver, especialista ritual encargado de los problemas de salud originados por la pérdida del alma, el daño al animal compañero y la brujería. A partir del análisis de los atributos otorgados al ixtlamatki, mismos que lo definen como un ser humano “especial”, podemos entender su función como intermediario entre el mundo humano y el “mundo-otro”, sus capacidades como “recuperador” de almas, su capacidad de transformarse en animal, la fortaleza de sus entidades anímicas y su facultad de actuar a voluntad durante sus sueños.   ABSTRACT In the world view of the nahua population of San Sebastian Tlacotepec, a village localized in the region denominated Sierra Negra in the state of Puebla, the “notion of person” is one of the principals elements necessary to understand the concept of ixtlamatki, “ the one who knows how to see”, ritual specialist in charge of health problems en cases like loss of soul, witchcraft or when the alter ego has been hurt. Beginning with the analysis of his attributes, which define him as special human being, we come closer to understand his function as intermediary between the human world and the “other world”; his power as “soul retriever” and other special abilities, for example, his capacity of transforming himself as well as his faculty to act intentionally in his dreams.

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