Heterotopisk Svalbard-krim

Nordlit ◽

10.7557/13.3426 ◽

2015 ◽

pp. 63 ◽

Cited By ~ 1

Author(s):

Lisbeth Pettersen Wærp

Keyword(s):

Police Officer ◽

Michel Foucault ◽

Theoretical Framework ◽

Crime Fiction ◽

The Other ◽

The Arctic ◽

The World ◽

The Dead ◽

Dead Man

How is the Arctic represented in modern crime fiction written by a female glaciologist, meterologist and polar explorer? Monica Kristensen is the author of a new, critically acclaimed, series of crime novels set in Svalbard. The first four novels of the series are Hollendergraven (2007, The Dutchman's Grave), Kullunge (2008, Coal Baby), Operasjon Fritham (2009, Operation Fritham), Den døde i Barentsburg (2011, The Dead Man in Barentsburg) and Ekspedisjonen (2014, The Expedition). According to the publisher, Forlaget Press, the series, when completed, will consist of altogether 12 books. The originality of the series is the use of Svalbard as setting. The setting is not only spectacular, it is significant: Knowledge of nature and climate is of greatest importance to the characters, the protagonist, police officer (sysselmannsbetjent) Knut Fjeld, as well as his various antagonists. Svalbard is not only a place in the Arctic, but also a group of islands. Both aspects are effectively exploited in Kristensen's novels. The representation of the Arctic archipelago is to a great extent based on the differences from other places, e.g. mainland Norway. The arcticle argues that the arctic archipelago as represented in these novels comes close to what French philosopher Michel Foucault calls heterotopia: A place that is totally different from other places, a place that represents the other, the deviant, and like the utopia and dystopia reflects the world of which it is an extension. Heterotopia is Foucault’s neologism (1967), and unlike the utopia/dystopia, the heterotopia actually exists. Within this theoretical framework the article presents a reading of the first five novels with special emphasis on the exploitation of place.

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The image of a modern shaman. A literary example of Ida Brzezińska

Świat i Słowo ◽

10.5604/01.3001.0015.6084 ◽

2021 ◽

Vol 37 (2) ◽

pp. 117-134

Author(s):

Angelika Moskal

Keyword(s):

21St Century ◽

Popular Literature ◽

The Other ◽

The World ◽

Evil Spirits ◽

The Dead ◽

The Way

Abstract: The shaman figure is most often associated with primitive communities, inhabiting, among others Siberia. The shaman plays one of the most important roles in them - he is an intermediary between the world of people and the world of spirits. Responds to, among others for the safe passage of souls to the other side and protects her from evil spirits. However, is there room for representatives of this institution in contemporary Polish popular literature? How would they find themselves in the 21st century? The article aims to show the interpretation of the shaman on the example of Ida Brzezińska, the heroine of the books of Martyna Raduchowska. I intend to introduce the role and functions of the „shaman from the dead”, juxtaposing the way Ida works (including reading sleepy margins from a rather unusual dream catcher, carrying out souls and the consequences that await in the event of failure or making contact with the dead) with the methods described by scholars shamans. The purpose of the work is to show how much Raduchowska tried to adapt shamanism in her work by modernizing it, and how many elements she added from herself to make the story more attractive.

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THE SEMIOTICS OF BATAK TOBA SOCIETY MARRIAGE TRADITION

PARAFRASE Jurnal Kajian Kebahasaan & Kesastraan ◽

10.30996/parafrase.v19i2.2792 ◽

2019 ◽

Vol 19 (2) ◽

Author(s):

Pininta Veronika Silalahi

Keyword(s):

Ethnic Groups ◽

Rites Of Passage ◽

Theoretical Framework ◽

Charles Sanders Peirce ◽

The Other ◽

The Public ◽

Cultural Activities ◽

Marriage Ceremony ◽

The World ◽

Triadic Relation

Marriage is one of the culture universals being that it is contracted in every society of the world, but its mode of contract varies from one society to the other. Marriage is one of lifeâ€™s major passages, one of the most profound rites of passage that a person or a couple can experience. In many cultures, marriage is generally made known to the public through marriage ceremony. This paper unravels the semiotics of a marriage tradition in Batak Toba Society. Batak Toba is one of the ethnic groups of Batak society, which is still doing wedding tradition as one of its cultural activities. The theoretical framework applied is the conception of signs by Charles Sanders Peirce. According to Peirce, â€˜meaningâ€™ is a triadic relation between a sign, an object, and an interpretant. There are three types of signs: icon, index and symbol. This work will reveal the meaning of icons, indexes and symbols in the marriage tradition.

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sacrifice. [17] Philoneos’ concubine went along for the sacrifice. When they were in Peiraieus, Philoneos sacrificed, of course. And when he had completed the sacrifice, the female wondered how to administer the drug to them, before or after dinner. And as she considered the matter she concluded that after dinner was better; she was also acting on the instructions of this Klytaimestra, my brother’s mother. [18] The full account of the dinner would be too longwinded for me to tell and you to hear. I shall try to give as brief an account as I can of the rest, of how the poison was administered. After dinner, naturally, since one was sacrificing to Zeus of Possessions and entertaining the other, and one was about to go on a voyage and was dining with a close friend, they made a libation and offered incense for their future. [19] And while Philoneos’ concubine was pouring the libation for them – as they offered prayers which would never be fulfilled, gentlemen – she poured in the poison. Thinking she was being clever, she gave more to Philoneos in the belief perhaps that if she gave him more she would win more affection from him – she had no idea that she was my stepmother’s dupe until disaster struck – while she poured less in our father’s drink. [20] They for their part after pouring their libations took their final drink, holding in their hands their own killer. Philoneos died at once on the spot; our father was afflicted with a sickness from which he died after twenty days. For this the assistant who carried out the act has the reward she deserved, though she was not to blame – she was put on the wheel and then handed over to the public executioner; the guilty party, the one who planned it, will soon have hers, if you and the gods will it. [21] Note how much more just my plea is than my brother’s. I urge you to avenge the dead man, who is the victim of an irreparable wrong. For the dead man my brother will offer no request, though he deserves your pity and support and vengeance for having his life taken in a godless and inglorious manner before his time by the last people who should have done this. [22] His plea will be for the murderess, a plea which is unprincipled, unholy, which deserves neither fulfilment nor attention either from the gods or from you; he will seek with his plea (to induce you not to convict her for her crimes) though she could not induce herself not to devise them.* But you must give your support not to those who kill but to the victims of deliberate

Trials from Classical Athens ◽

10.4324/9780203130476-7 ◽

2002 ◽

pp. 47-48

Keyword(s):

Close Friend ◽

The Other ◽

Full Account ◽

The Public ◽

The Dead ◽

The One ◽

Dead Man ◽

The Sacrifice

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6. Arctic governance

10.1093/actrade/9780198819288.003.0006 ◽

2021 ◽

pp. 108-124

Author(s):

Klaus Dodds ◽

Jamie Woodward

Keyword(s):

European Union ◽

Civil Wars ◽

Social Contexts ◽

The Other ◽

The Arctic ◽

The European Union ◽

Arctic Council ◽

Military Conflict ◽

Northern Latitudes ◽

The World

‘Arctic governance’ discusses how the Arctic, unlike many other parts of the world, has been spared military conflict, civil wars, and terrorism. Arctic governance involves an array of actors, legal regimes, institutional and social contexts, and strategic aspirations. In 1989, Finland approached the other seven Arctic states with a proposal for the Rovaniemi Meeting, which discusses the protection of the Arctic environment. This provided the foundation for the intergovernmental forum the Arctic Council (1996). The eight Arctic states will remain significant players in the future governance of the northern latitudes alongside indigenous peoples/permanent participants. There will always be powerful drivers that ensure that the 'global Arctic' will be prominent in multiple ways, including the role that China, the European Union, and other external states will play in shaping its future.

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

Inner Asia ◽

10.1163/146481707793646557 ◽

2007 ◽

Vol 9 (2) ◽

pp. 173-195 ◽

Cited By ~ 11

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.

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The Philosophy of the Myōken: The Ethics of the Dead and Bodhisattvas

International Journal of Asian Studies ◽

10.1017/s1479591420000145 ◽

2020 ◽

Vol 17 (1) ◽

pp. 57-73

Author(s):

Fumihiko Sueki ◽

Anton Luis Sevilla

Keyword(s):

Human Existence ◽

The Other ◽

Value Systems ◽

Religious View ◽

Japanese Buddhism ◽

Lotus Sutra ◽

The World ◽

The Dead ◽

Mahāyāna Buddhism ◽

The Way

AbstractToday, the modern value systems that once held sway have fallen apart, and people throughout the world are wandering in an aimless state. Amidst this, we are pressed to ask, “What kind of a new ethics might we construct?” We need to consider the possibility of an ethics that focuses on the religious view of humankind (previously ignored by modernity), that goes beyond this life, and includes the next life. In this article, I examine the way of being of bodhisattvas in Mahāyāna Buddhism via the Lotus Sutra. According to the Lotus Sutra, human existence is one that necessarily relates with the other, and this relationship is not confined to this life, but continues from past lives to future lives. Here, I refer to this as “bodhisattva as existence.” On this basis, it is possible to think of an ethics of “bodhisattva as praxis” that considers the benefit of others even after death. This view of bodhisattvas in the Lotus Sutra lives on in Japanese Buddhism and can be said to point to a new possibility for ethics today.

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Face to Face with the Dead Man: Ethical Responsibility, State-Sanctioned Killing, and Empathetic Impossibility

Alternatives Global Local Political ◽

10.1177/030437549702200402 ◽

1997 ◽

Vol 22 (4) ◽

pp. 467-492 ◽

Cited By ~ 4

Author(s):

Patricia Molloy

Keyword(s):

The Other ◽

Ethical Responsibility ◽

Death Row ◽

Face To Face ◽

The Face ◽

The Dead ◽

Dead Man ◽

As If ◽

The Way

The image of the death house with its polished tiles and gleaming oak chair is fading. I turn my attention to where life is. Although I have decided that I will not be going to death row again, I cannot bear to think that there are some men there now who are facing death alone. The other man's death calls me into question, as if, by my possible future indifference, I had become the accomplice of the death of the other, who cannot see it; and as if, even before vowing myself to him, I had to answer for this death of the other, and to accompany the Other in his mortal solitude. The Other becomes my neighbour precisely through the way the face summons me, calls for me, begs for me, and in so doing recalls my responsibility, and calls me into question.

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On the Problem of Contacts of the Living with the Deceased: How the Deceased Protect Themselves from the Living

Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies ◽

10.31860/2712-7591-2021-2-75-87 ◽

2021 ◽

Vol 2 ◽

pp. 75-87

Author(s):

Andrey B. Moroz ◽

Keyword(s):

Family Life ◽

Field Data ◽

The Other ◽

The World ◽

Russian North ◽

Imminent Death ◽

The Dead ◽

Dream Stories ◽

The One ◽

The Relationship

This article is based on field data from the Russian North. Its subject is the problem of the relationship between the living and the deceased. The main goal of the article is to show how dream stories transform the Russian peasants’ idea idea that deceased persons can visit their living kin in order to continue their family life together, including sexual relations. This mythological plot, which often causes real fear among people who have lost relatives, is mirrored in dream stories. On the one hand, the appearance of the deceased in a dream is associated with the expectation of the dreamer’s imminent death. On the other, stories are recorded about dreams where the deceased husband refuses to take his wife with him to the world of the dead or even tries to get rid of her. The reluctance of the deceased to take his living relative with him can be explained by the desire to preserve the border between the world of the living and the world of the dead. For protection from the living, the deceased use the same strategies as do the living to protect themselves against the dead relatives when they come. These strategies include: 1) escape (upon seeing a living relative, the dead goes away); 2) declaring the absence of suitable housing (the deceased husband has nowhere to bring his wife); 3) expulsion with the help of aggression, primarily obscene swearing.

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Resurgence of Ethnocentrism and its Implications for International Marketing: A Model and Propositions

10.51240/jibe.2001.1.5 ◽

2001 ◽

Vol 2 (1) ◽

pp. 75-94

Author(s):

Farid Sadrieh ◽

Madan Annavarjula

Keyword(s):

Social Psychology ◽

International Marketing ◽

Theoretical Framework ◽

The Other ◽

The World ◽

The One

This paper investigates the contradictory developments the world is presently witnessing- globalism and growing international interdependencies on the one hand, and, an alarmingly rising trend in nationalism and ethnocentrism on the other. Concepts developed in Anthropology, Social Psychology and Marketing are used to construct a theoretical framework for ethnocentrism. Micro and Macro implications for international marketing are then discussed.

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Image of a Shamaness in Khakas heroic epic: the case of S. I. Shulbaevʼs tales

Вестник Северо-Восточного федерального университета имени М.К. Аммосова. Vestnik of North-Eastern Federal University. Серия "Эпосоведение. Epic studies" ◽

10.25587/q2256-5725-7619-m ◽

2021 ◽

pp. 63-70

Author(s):

Ю.И. Чаптыкова

Keyword(s):

Comparative Analysis ◽

The Body ◽

The Other ◽

Epic Hero ◽

Heroic Epic ◽

The World ◽

The Dead ◽

Other World ◽

First Time ◽

Similar Elements

В статье впервые рассматривается образ шаманки в героических сказаниях хакасов, тексты алыптыг нымахов, записанные от сказителя С. И. Шулбаева, вводятся в научный оборот. Целью исследования является определение типа женщин, сведущих во всех трёх мирах, сравнение топосов, встречающихся на пути шаманки в Нижнем мире героического эпоса и в путешествии в «мир мертвых» реального шамана. Для осуществления поставленной цели исследования использованы описательный, сопоставительный методы. В героическом эпосе хакасов типы женщин, сведущих во всех трех мирах, обладающих магическими свойствами, волшебными предметами, встречаются часто. Сказитель обозначает их словами пiлiгҷi, кöрiгҷi.В алыптыг нымахе есть много женщин, умеющих предсказывать будущее, благословляющих главных героев на подвиги, давая ценные советы. Есть героини сказаний, умеющие исцелять, лечить богатырей,женщин, умеющих перевоплощаться в различных птиц и зверей. Богатырки, имеющие «птичье» одеяние,являются переходными, когда образ зооморфных помощников уходит, вера, связанная с тотемом-предком, потихоньку угасает, на смену приходят образы женщин-помощниц и советниц эпического богатыря. Новизна исследования в том, что данный тип женщин в эпосе впервые рассматривается на образе шаманки. Ранее обозначались как защитницы рода, советчицы богатыря. В древних хакасских сказаниях образ мужчины-шамана встречается редко. Как мы знаем, данный персонаж был введён намного позднее, когда помощь шамана, имеющего девять бубнов, стал необходим. В сказании «Хубан Арыг» вводится образ Толгай-хама, подробно описано камлание шамана с девятью бубнами. Мы считаем, что данный эпизод более поздно привнесен в тело эпоса, тем более традиции жанра это позволяют. В статье также проведён сравнительный анализ образа шамана в этнографической литературе и в эпосе хакасов. Выявлены схожие элементы в описании дороги героя в «мир мертвых», шаманы имеют одинаковые средства передвижения по потустороннему миру, аналогичные хитрые уловки, помогающие перемещаться в ином мире, похожие способы проверки состояния «души» умершего. Следует отметить, что данное исследование может способствовать дальнейшему раскрытию образа шаманки в эпосе и более глубокому рассмотрению этой проблемы. The article for the first time examines the image of a shamaness in the heroic tales of the Khakases, the texts of Alyptyg nymakhs recorded from the narrator S. I. Shulbaev are introduced into the scholarly turnover. The aim of the study was to determine the type of women versed in all three worlds, to compare the topoi encountered on the way of a shaman in the Under World of the heroic epic and in the journey to the “world of the dead” of a real shaman. Descriptive and comparative methods were used to achieve the goal of the research. In the Khakas heroic epic, the types of women versed in all three worlds, possessing magical properties and magical objects are common, the narrator denotes them by the words piligchi, kerіgchi. The alyptyg nymakh has many women capable of foretelling the future and blessing the main heroes for feats of arms, giving valuable advice; there are heroines of tales able to heal and treat heroes, women who can transform into various birds and beasts. Bogatyrs dressed as “avian” are transitional, when the image of zoomorphic helpers disappears, the belief connected with the totem ancestor slowly subsides, and images of women assistants and advisers to the epic hero replace them. The novelty of the research is that this type of women in the epic was considered in the image of a shamaness for the first time. Earlier they were designated as protectresses of a family, advisers of a bogatyr. In ancient Khakas tales, the image of a male shaman is rare. As we know, this hero was introduced much later, when the help of a shaman with nine tambourines became necessary. In the tale “Khuban Aryg”, the image of Tolgai-khama is introduced, the shaman's calamation with nine tambourines is described in detail. We believe that this episode was introduced into the body of the epic later, all the more so because the traditions of the genre allow it. The article also provides a comparative analysis of the image of the shaman in ethnographic literature and in the Khakas epic. Similar elements in the description of the hero's road to the “world of the dead” were revealed, shamans have the same means of travel in the other world, similar tricks to help travel to the other world, similar ways of checking the state of the “soul” of the deceased. It should be noted that this study can contribute to the further disclosure of the image of a shamaness in the epic and a deeper consideration of this problem.

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